tag:blogger.com,1999:blog-44676880973802936552024-03-13T05:49:34.317+01:00Almost AmishUnknownnoreply@blogger.comBlogger63125tag:blogger.com,1999:blog-4467688097380293655.post-91911138565006054772014-05-02T21:32:00.002+02:002014-05-02T21:34:04.682+02:00Eternal Security - the view from the book of Hebrews<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "Tahoma","sans-serif";">Eternal Security<o:p></o:p></span></div>
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<span style="font-family: "Tahoma","sans-serif";">The view from the book of Hebrews<o:p></o:p></span></div>
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<span style="font-family: "Tahoma","sans-serif";">There are
two common criticisms of the ‘eternal security’ doctrine, each expressing an
opposite view.<o:p></o:p></span></div>
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<span style="font-family: "Tahoma","sans-serif";">Those who
hold that once you are saved, you cannot lose that salvation are accused of
inviting people to be saved and then encouraging them, either directly or
indirectly, to live as they like, to continue in sin, because why do they need
to live holy lives if they cannot lose their salvation?<o:p></o:p></span></div>
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<span style="font-family: "Tahoma","sans-serif";">On the other
side of the argument, we have those who believe that salvation is conditional
being accused of depending on themselves and their works of obedience to keep
them safe, and not on the finished work of Christ.<o:p></o:p></span></div>
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<span style="font-family: "Tahoma","sans-serif";">Of course,
neither is entirely true. There are and always will be some who fall into those
kinds of category, but in general, there is little truth in the statements. In
fact, both sides will say that their particular view of the doctrine of eternal
security actually encourages them to hold fast their profession and to
persevere, even when the pressure is on to give up.<o:p></o:p></span></div>
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<span style="font-family: "Tahoma","sans-serif";">We have
addressed this subject before, but on this occasion, I want to look at the
subject from the letter to the Hebrews in particular. The book was written to
encourage people on the brink of giving up, to continue in their faith and to
warn of the dangers and consequences of departing from the faith. The early
Jewish Christians were being persecuted mercilessly. Hoping to escape this
persecution, some were considering reverting to the Jewish traditions and going
back to Judaism. After all, the Jews and the Romans had got along side by side
for some time (albeit unhappily), so they thought it would be less
uncomfortable being Jewish than it was being Christian. Some scholars think the
letter may even have been written to a specific group of Hebrew Christians who
were thinking of or attempting to merge with a Jewish group at Qumran. Little
did they know at that time, had they reverted, they would still have been the
subjects of persecution as Rome turned its attention to the Jews, culminating
in the destruction of the Temple in AD 70.<o:p></o:p></span></div>
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<span style="font-family: "Tahoma","sans-serif";">The writer
therefore sets out to encourage them not to give up and issues some dire
warnings about the consequences of turning back. While this letter was written
primarily to Hebrew Christians and has much to say about Jewish ceremonial
practices, there is still plenty of instruction for all Christians about the
dangers of putting one’s hand to the plough and then looking back.<o:p></o:p></span></div>
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<span style="font-family: "Tahoma","sans-serif";">The specific
verses I wish to draw to your attention can be found as follows:<o:p></o:p></span></div>
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<span style="font-family: "Tahoma","sans-serif";">Hebrews
3v12-14<o:p></o:p></span></div>
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<span style="font-family: "Tahoma","sans-serif";">Hebrews
6v4-6<o:p></o:p></span></div>
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<span style="font-family: "Tahoma","sans-serif";">Hebrews 10v26-29<o:p></o:p></span></div>
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<span style="font-family: "Tahoma","sans-serif";">Shortly
after I first became a Christian, I was reading in the book of Hebrews, chapter
6, and was alarmed at what I read there. Apparently, it was possible to be
saved, but then lost again! I went to see the person who had led me to the Lord
and said, ‘It says here I can lose my salvation!’ Their reply: ‘It doesn’t mean
that; it just means you can’t be born again, again. There is no need to be born
again, again, if you are truly born again in the first place.’ While that
response satisfied me in the short term, I couldn’t get away from the fact that
the passage plainly stated that if I fell away, I was once again lost in my
sins. Could it mean something other than it said? Was my friend right? Was it
actually impossible to lose your salvation? And why did the passage mean
something other than it stated? Did God mean what He said or not? I was
confused!<o:p></o:p></span></div>
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<span style="font-family: "Tahoma","sans-serif";">So what does
Hebrews 6v4-6 actually say?<o:p></o:p></span></div>
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<i><span style="font-family: "Tahoma","sans-serif";">For it is impossible
for those who were once enlightened, and have tasted of the heavenly gift, and
were made partakers of the Holy Ghost, and have tasted the good word of God,
and the powers of the world to come, if they shall fall away, to renew them
again unto repentance; seeing they crucify to themselves the Son of God afresh,
and put him to an open shame.<o:p></o:p></span></i></div>
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<i><span style="font-family: "Tahoma","sans-serif";"><br /></span></i></div>
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<span style="font-family: "Tahoma","sans-serif";">Can this
passage be interpreted to mean, as many claim, that the people referred to were
not truly converted in the first place; they were only ‘hangers on’ and so when
the heat of persecution came their way, they couldn’t resist and fell away?
Let’s unpack it a little to find out:<o:p></o:p></span></div>
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<span style="font-family: "Tahoma","sans-serif";">They are described
as those who were – ‘once enlightened’ – have ‘tasted of the heavenly gift’ –
are ‘partakers of the Holy Ghost (Spirit)’ – and who have ‘tasted the good word
of God’.<o:p></o:p></span></div>
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<span style="font-family: "Tahoma","sans-serif";">Some have
tried to say that these people had only experienced these things vicariously –
that is, they experienced them second hand, because they were associating with
Christians. Can this be true? Can someone be called a ‘partaker’ of the Holy
Spirit, if they have merely seen and associated with Christians? I do not
believe so. These words can only describe a genuine Christian. A partaker is
someone who internalises something (usually referring to food or drink). If you
go to a party, but don’t eat the food, can you be said to have partaken of the
food there? If there were no other description of these people, this one would
be enough to determine that they are genuinely born again people referred to in
this passage.<o:p></o:p></span></div>
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<span style="font-family: "Tahoma","sans-serif";">But let’s
not stop there. The verses continue: ‘if they shall fall away’. Can you fall
off something you are not on? Can you leave somewhere when you are not there?
Of course you can’t; that would be nonsense. If I am in Liverpool, I cannot
leave London; I would have to be in London to leave London. So to say that
these people fell away from the faith when they didn’t actually have any faith
makes nonsense of the passage.<o:p></o:p></span></div>
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<span style="font-family: "Tahoma","sans-serif";">Furthermore,
the passage goes on: ‘to renew them again’. Becoming a Christian is making a
person new: ‘If any man (person) be in Christ, he is a new creature; old things
are passed away; behold, all things are become new’ (2 Corinthians 5v17). They
have been ‘renewed’; this can only mean they have been converted and made new
creatures. The word ‘again’ means there was a previous occasion. The passage says
it is impossible to renew them <i>again</i>.
You cannot do something ‘again’ if you have not already done it at least once.
It reminds me of Alice in Wonderland who, when offered ‘more tea’ replied, ‘how
can I have <i>more</i> when I haven’t had <i>any</i>?’<o:p></o:p></span></div>
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<span style="font-family: "Tahoma","sans-serif";">No, the
detail of the description, the idea of falling (you have to fall <i>from</i> somewhere), and the repeated use of
‘again’ indicates with certainty that the people here referred to were genuine
believers and were in danger of falling away – hence the warning of the
consequences of such falling away.<o:p></o:p></span></div>
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<span style="font-family: "Tahoma","sans-serif";">Now let us
turn our attention to Hebrews 10v26-29, which says:<o:p></o:p></span></div>
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<i><span style="font-family: "Tahoma","sans-serif";">For if we sin wilfully
after that we have received the knowledge of the truth, there remaineth no more
sacrifice for sins, but a certain fearful looking for of judgment and fiery
indignation, which shall devour the adversaries. He that despiseth Moses’ law
died without mercy under two or three witnesses: of how much sorer punishment,
suppose ye, shall he be thought worthy, who hath trodden under foot the Son of
God, and hath counted the blood of the covenant, wherewith he was sanctified,
an unholy thing, and hath done despite unto the Spirit of grace?<o:p></o:p></span></i></div>
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<i><span style="font-family: "Tahoma","sans-serif";"><br /></span></i></div>
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<span style="font-family: "Tahoma","sans-serif";">The context
of these verses is in verses 23-25:<o:p></o:p></span></div>
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<span style="font-family: "Tahoma","sans-serif";">‘Let us hold
fast the confession of our hope, without wavering’. Once again, we see the
writer is speaking to those who have a ‘confession of hope’; he encourages his
readers to ‘hold fast...without wavering’. Can you hold fast to something you
do not have hold of in the first place? Can you waver from something you do not
believe? The book of James has something to say to those who are wavering:<o:p></o:p></span></div>
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<i><span style="font-family: "Tahoma","sans-serif";">‘Let him ask in faith,
nothing wavering. For he that wavereth is like a wave of the sea driven with
the wind and tossed. For let not that man think that he shall receive anything
of the Lord. A double minded man is unstable in all his ways’ (James 1v6-8)<o:p></o:p></span></i></div>
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<span style="font-family: "Tahoma","sans-serif";">But the writer
goes on to encourage the believers to meet together to encourage one another
and exhort one another, and even more so as the Day of the return of the Lord
gets ever closer.<o:p></o:p></span></div>
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<span style="font-family: "Tahoma","sans-serif";">Now let’s
look at the specific verses of our main passage in detail:<o:p></o:p></span></div>
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<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<ol start="1" style="margin-top: 0cm;" type="1">
<li class="MsoNormal"><span style="font-family: "Tahoma","sans-serif";">v. 26 ‘If we...’ – to whom does the word ‘we’
apply? When I say ‘we’ I usually mean those I am with, <i>including myself</i>. No-one has ever,
to my knowledge, tried to claim the writer to the Hebrews (commonly
asserted to be Paul, but in truth, we do not actually know) was a false
believer. Yet in this passage, he is including himself along with those to
whom he is writing.</span></li>
<li class="MsoNormal"><span style="font-family: "Tahoma","sans-serif";">v. 26 ‘sin wilfully...’ – ‘wilfully’ includes the
ideas of habitually, deliberately and continually; in other words, it is
not the occasional slip up we are speaking of here, but a deliberate
turning away from God and back into our old life.<o:p></o:p></span></li>
<li class="MsoNormal"><span style="font-family: "Tahoma","sans-serif";">v. 26 ‘after we’– again the writer refers to those
to whom he is writing and includes himself; ‘have received the knowledge
of the truth’ – if I am sent a letter too large for my letterbox but I am
not at home to take it from the postman, he will leave me a card asking me
to collect it. Have I received the letter? No, not until I have fetched it
from the sorting office. It isn’t ‘received’ until it is in my possession,
even when delivery has been attempted. The same is true of salvation;
these people could not be considered to have ‘received the knowledge of
the truth’ until they had accepted it and made it their own. This is yet
another reason I believe we cannot be speaking of anything other than
truly born again Christians.<o:p></o:p></span></li>
<li class="MsoNormal"><span style="font-family: "Tahoma","sans-serif";">v. 26 ‘there remaineth no more sacrifice for sins’
or, in a different translation, ‘there no longer remains a sacrifice for
sins’. The Jews had had the sacrificial system for generations; the death
and resurrection of Jesus had done away with all that, by offering Himself
as a sacrifice once for all time (Hebrews 9v26), as the culmination, or
fulfilment, of the shadows and types (Hebrews 10v1-4).<o:p></o:p></span></li>
<li class="MsoNormal"><span style="font-family: "Tahoma","sans-serif";">v. 27 and 28 puts the warning in context – if a
person rejected the law of Moses, then he could be put to death at the
mouth of two or three witnesses. To whom was this addressed? To the Jews
under the old covenant. Rejection of God’s new covenant therefore can only
bring ‘judgment and fiery indignation’.#</span></li>
<li class="MsoNormal"><span style="font-family: "Tahoma","sans-serif";">v. 29 how much worse do you suppose it will be for
those who have:<o:p></o:p></span></li>
</ol>
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<!--[if !supportLists]--><span style="font-family: "Tahoma","sans-serif"; mso-fareast-font-family: Tahoma;">a.<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span style="font-family: "Tahoma","sans-serif";">trampled
the Son of God underfoot;<o:p></o:p></span></div>
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<!--[if !supportLists]--><span style="font-family: "Tahoma","sans-serif"; mso-fareast-font-family: Tahoma;">b.<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span style="font-family: "Tahoma","sans-serif";">counted
the blood of the covenant an unholy thing;<o:p></o:p></span></div>
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<!--[if !supportLists]--><span style="font-family: "Tahoma","sans-serif"; mso-fareast-font-family: Tahoma;">c.<span style="font-family: 'Times New Roman'; font-size: 7pt;">
</span></span><!--[endif]--><span style="font-family: "Tahoma","sans-serif";">insulted
the Spirit of grace<o:p></o:p></span></div>
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<span style="font-family: "Tahoma","sans-serif";">I recently
heard it stated that these lines do not describe a child of God, a Christian.
No Christian, they said, could do these things. However, it is a good
description of apostasy, an apostate.<o:p></o:p></span></div>
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<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
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<span style="font-family: "Tahoma","sans-serif";">What is an
apostate?<o:p></o:p></span></div>
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<span style="font-family: "Tahoma","sans-serif";">First of
all, it is <b><i>not </i></b>a false believer, a hanger on, someone who pretends to be a
Christian, someone who has been deceived or has deceived themselves into
believing they are a Christian when they are not.<o:p></o:p></span></div>
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<span style="font-family: "Tahoma","sans-serif";">What it <b><i>is</i></b>,
is someone who has rejected their faith, turned away from God, turned back to
the world. The dictionary describes it as: <o:p></o:p></span></div>
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<i><span style="font-family: "Tahoma","sans-serif";">Apostasy, noun – the
abandonment or renunciation of a religious or political belief or principle. Synonyms:
renunciation of belief, abandonment of belief, recantation, treachery, perfidy,
disloyalty, betrayal, defection, desertion...<o:p></o:p></span></i></div>
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<i><span style="font-family: "Tahoma","sans-serif";"><br /></span></i></div>
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<i><span style="font-family: "Tahoma","sans-serif";">Abandonment of ones
religious faith, a political party, one’s principles, or a cause. [ middle
English – apostasie, from Old French; from Late Latin apostasia, defection;
from Late Greek apostasia; from Greek apostasies, revolt...<o:p></o:p></span></i></div>
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<i><span style="font-family: "Tahoma","sans-serif";"><br /></span></i></div>
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<span style="font-family: "Tahoma","sans-serif";">Does that
sound like apostasy refers to someone who was not a true believer in the first
place? To say that these verses describe a false believer shows a lack of
understanding of the meaning of the word ‘apostasy’.<o:p></o:p></span></div>
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<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
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<span style="font-family: "Tahoma","sans-serif";">There is
another phrase within this verse that indicates that these words refer to true
believers and not false ones – v. 29 ‘counted the blood of the covenant, <b><i>by
which he was sanctified</i></b>...’ (emphasis mine).<o:p></o:p></span></div>
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<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
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<span style="font-family: "Tahoma","sans-serif";">To whom does
the word ‘he’ in this verse refer? The subject of the whole passage is ‘he’. Which
‘he’ is the subject? Could it refer to Christ, bearing in mind He was mentioned
in the previous clause? But at what point was Christ ‘sanctified’ by His own
blood? His blood was shed for sinners, to bring them to God, that he might sanctify
them – who are ‘them’? Sinners! Not Himself! The meaning of ‘sanctified’ is ‘to
make holy’ – when was Jesus not holy? When did He need to be made holy by His
own blood? No, Christ’s blood is to sanctify believing sinners – ‘but ye are
washed, ye are sanctified’ (1 Corinthians 6v11). Nowhere in the New Testament
do we read that Christ needed to be sanctified. Christ’s blood was shed for the
remission of sins; Christ had no sin of His own. Jesus cannot have been ‘sanctified’;
He was already holy, already sinless, otherwise His sacrifice could not have
been accepted by the Father. <o:p></o:p></span></div>
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<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
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<span style="font-family: "Tahoma","sans-serif";">No, ‘he’ can
only refer to the apostates – those who have trampled the Son of God under
foot, who have counted the blood of the covenant an unholy thing, who have
insulted the Spirit of grace. In the immediate context, ‘he’ still refers to
apostates; ‘how much worse punishment...will <b><i>he</i></b> be thought worthy...’ It
would make no sense grammatically to take ‘he’ in the middle of v. 29 and make
it apply to Christ, who was the <i>object</i>
of the preceding clause, not the <i>subject</i>.
<o:p></o:p></span></div>
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<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">For clarity,
some modern versions of the Bible, to assist us in our understanding,
capitalise the pronouns used for God and Christ; the ‘he’ in the middle of v.29
is not capitalised, indicating that the translators did not consider this ‘he’
to be referring to Christ.<o:p></o:p></span></div>
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<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
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<span style="font-family: "Tahoma","sans-serif";">Finally, let
us look briefly at Hebrews 3v12-14:<o:p></o:p></span></div>
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<i><span style="font-family: "Tahoma","sans-serif";">‘Take heed, brethren,
lest there be in any of you an evil heart of unbelief, in departing from the
living God. But exhort one another daily, while it is called Today; lest any of
you be hardened through the deceitfulness of sin. For we are made partakers of
Christ, if we hold fast the beginning of our confidence steadfast unto the end’.<o:p></o:p></span></i></div>
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<i><span style="font-family: "Tahoma","sans-serif";"><br /></span></i></div>
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<span style="font-family: "Tahoma","sans-serif";">Who are the ‘you’
referred to in the first line? The answer is the same as to the question, to
whom is this letter written – Hebrew Christians, who were struggling under
persecution.<o:p></o:p></span></div>
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<span style="font-family: "Tahoma","sans-serif";">Are they
true Christians? I believe I have shown that they are. So how can a true
Christian be referred to as having ‘an evil heart of unbelief’? Well they can’t,
as a statement standing alone, but in context, they can – ‘an evil heart of
unbelief <b>in departing from the living
God</b>’. If you depart from the living God, you no longer have faith in Him to
keep you; you no longer believe; your heart can become hardened due to the
deceitfulness of sin and unbelief. Either you trust Him or you don’t; if you
trust Him, hold fast to your confidence; if you do not trust Him, then you are
departing from the living God – and there is no other sacrifice available to
you. The sacrifices under the old covenant have been done away with, there is
no other sacrifice for sins than the blood of Christ. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<br />
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">There was a
poignant little story in the gospels – after Jesus had spoken of being the
bread of life, many went away and ‘walked with Him no more’. Turning to His
disciples, He said, ‘will ye also go away?’ Peter replied, ‘to whom shall we
go? Thou hast the words of eternal life.’ There is none other name under heaven
given amongst men whereby ye must be saved’. If we reject Christ, there is no
other salvation available. But the warning is there – if we turn back, we can expect
only judgment and fiery indignation. ‘No man having put his hand to the plough
and looking back is fit for the kingdom of God,’ (Luke 9v62).<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
Unknownnoreply@blogger.com2tag:blogger.com,1999:blog-4467688097380293655.post-71901848667681528512014-05-02T15:39:00.001+02:002014-05-02T15:45:11.903+02:00The Necessity of the Cross<div align="center" class="MsoListParagraphCxSpFirst" style="text-align: center;">
<span style="font-family: Verdana, sans-serif;">The Necessity of the Cross<span style="font-size: x-small;"><o:p></o:p></span></span></div>
<div align="center" class="MsoListParagraphCxSpFirst" style="text-align: center;">
<span style="font-family: Verdana, sans-serif; font-size: x-small;"><br /></span></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="http://3.bp.blogspot.com/-C9rJWgwBkWk/U2Of-yxK4nI/AAAAAAAAAF4/YsmiefTA1Bk/s1600/cross-in-a-cemetery.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="http://3.bp.blogspot.com/-C9rJWgwBkWk/U2Of-yxK4nI/AAAAAAAAAF4/YsmiefTA1Bk/s1600/cross-in-a-cemetery.jpg" /></a></div>
<div align="center" class="MsoListParagraphCxSpFirst" style="text-align: center;">
<span style="font-family: Verdana, sans-serif; font-size: x-small;"><br /></span></div>
<div class="MsoListParagraphCxSpMiddle">
<br /></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0cm; mso-add-space: auto;">
<span style="font-family: Verdana, sans-serif;">To understand the necessity of the
cross, we first need to look at the concept of sin.</span></div>
<div class="MsoListParagraphCxSpMiddle">
<br /></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0cm; mso-add-space: auto;">
<span style="font-family: Verdana, sans-serif;">What is sin? The Bible does not leave
us without a definition of this subject. In its most basic form, sin is
described as ‘transgression of the law’ (1 John 3v4) and ‘rebellion against the
Lord’ (Deuteronomy 9v7). Expanding on this definition, the Apostle John says ‘all
unrighteousness is sin’ (1 John 5v17). In the Sermon on the Mount, we see that
Jesus described sin as starting from within; it is not simply a matter of what
we do, but also of what we think. Thoughts are as bad as the action; thoughts
in the mind can lead to action in the body (Matthew 5v21-30).<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0cm; mso-add-space: auto;">
<br /></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0cm; mso-add-space: auto;">
<span style="font-family: Verdana, sans-serif;">The word translated ‘transgression’
carries with it two meanings:<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0cm; mso-add-space: auto;">
<br /></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 54.0pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -18.0pt;">
<!--[if !supportLists]--><span style="font-family: Verdana, sans-serif;">1.
<!--[endif]-->To
step across (an established boundary)<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 54.0pt; mso-add-space: auto; mso-list: l0 level1 lfo1; text-indent: -18.0pt;">
<!--[if !supportLists]--><span style="font-family: Verdana, sans-serif;">2.
<!--[endif]-->To
miss the mark<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle">
<br /></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0cm; mso-add-space: auto;">
<span style="font-family: Verdana, sans-serif;">Sin, therefore, is stepping outside
and beyond the boundaries God has set in His law. It is active rebellion
against Him. It is a going astray: all we like sheep have gone astray; we have
turned every one to his own way, (Isaiah 53v6).<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0cm; mso-add-space: auto;">
<br /></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0cm; mso-add-space: auto;">
<span style="font-family: Verdana, sans-serif;">To read more about the Bible’s
definition of sin, please go to the following links: <o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0cm; mso-add-space: auto;">
<br /></div>
<div class="MsoListParagraphCxSpMiddle">
<span style="font-family: Verdana, sans-serif;"> <a href="http://www.ucg.org/christian-living/how-does-bible-define-sin/">http://www.ucg.org/christian-living/how-does-bible-define-sin/</a></span></div>
<div class="MsoListParagraphCxSpMiddle">
<br /></div>
<div class="MsoListParagraphCxSpMiddle">
<span style="font-family: Verdana, sans-serif;"> <a href="http://www.bible.ca/ef/topical-what-the-bible-says-about-sin.htm">http://www.bible.ca/ef/topical-what-the-bible-says-about-sin.htm</a><o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle">
<br /></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0cm; mso-add-space: auto;">
<span style="font-family: Verdana, sans-serif;">Where did sin come from? When God
created the world, He declared it ‘very good’. If there had been sin present,
it could not have been ‘very good’. So where did sin originate? The ultimate
crown of God’s creation was mankind, Adam and Eve. God set them in the garden
to tend and keep it and gave them one rule – they could eat anything in the
garden, but ‘of the fruit of the tree of the knowledge of good and evil, thou
shalt not eat’ (Genesis 2v17). But Adam and Eve did eat of the fruit of the
tree of the knowledge of good and evil. The devil tempted Eve and she ate, then
brought some to her husband and he ate also. Thus mankind fell prey to the
penalty for their sin (transgression of God’s law).<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0cm; mso-add-space: auto;">
<br /></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0cm; mso-add-space: auto;">
<span style="font-family: Verdana, sans-serif;">What was that penalty?</span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0cm; mso-add-space: auto;">
<br /></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0cm; mso-add-space: auto; text-indent: 36.0pt;">
<span style="font-family: Verdana, sans-serif;">‘In the day
that thou eatest thereof, thou shalt surely die’ (Genesis 2v17)</span></div>
<div class="MsoListParagraphCxSpMiddle">
<br /></div>
<div class="MsoListParagraphCxSpMiddle">
<span style="background-color: #fdfeff; background-position: initial initial; background-repeat: initial initial;"><span style="font-family: Verdana, sans-serif;"> ‘...till you return to the ground, for out of it you were
taken; for dust you are and to dust you will return’ (Genesis 3v19)<o:p></o:p></span></span></div>
<div class="MsoListParagraphCxSpMiddle">
<br /></div>
<div class="MsoListParagraphCxSpMiddle">
<span style="background-color: #fdfeff; background-position: initial initial; background-repeat: initial initial;"><span style="font-family: Verdana, sans-serif;"> ‘But your iniquities have made a separation between you and
your God and your sins have hid His face from you’ (Isaiah 59v2)<o:p></o:p></span></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0cm; mso-add-space: auto;">
<br /></div>
<div class="MsoListParagraphCxSpMiddle">
<span style="font-family: Verdana, sans-serif;"> ‘Cursed
is the ground for your sake...thorns and thistles it shall bring forth’ (Genesis 3v17).<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle">
<br /></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0cm; mso-add-space: auto;">
<span style="font-family: Verdana, sans-serif;">How does this affect me? <o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle">
<br /></div>
<div class="MsoListParagraphCxSpMiddle">
<span style="font-family: Verdana, sans-serif;"> ‘Wherefore<a href="http://biblesuite.com/greek/1223.htm" title="1223. dia (dee-ah') -- through, on account of, because of"></a> as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned’, (Romans 5v12).<span class="apple-converted-space"><span style="background-color: #fdfeff; color: #0092f2; line-height: 115%;"> </span><o:p></o:p></span></span></div>
<div class="MsoListParagraphCxSpMiddle">
<span style="font-family: Verdana, sans-serif;"> <span style="background-color: #fdfeff; line-height: 115%;"> </span></span></div>
<div class="MsoListParagraphCxSpMiddle">
<span style="background-color: #fdfeff; background-position: initial initial; background-repeat: initial initial;"><span style="font-family: Verdana, sans-serif;"> ‘All have sinned and come short of the glory of God’ – we all
sin, there is no-one who does what is right and good. (See Romans 3v23 and
Romans 3v10-12). Therefore, we are all under the same condemnation, all worthy to suffer the penalty of death and separation from God.<o:p></o:p></span></span></div>
<div class="MsoListParagraphCxSpMiddle">
<br /></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0cm; mso-add-space: auto;">
<span style="background-color: #fdfeff; background-position: initial initial; background-repeat: initial initial;"><span style="font-family: Verdana, sans-serif;">But God did not
leave it there; He also provided a remedy. <o:p></o:p></span></span></div>
<div class="MsoListParagraphCxSpLast">
<br /></div>
<div class="chapter-2" style="background: white;">
<span style="background-color: #fdfeff; background-position: initial initial; background-repeat: initial initial;"><span style="font-family: Verdana, sans-serif;">For generations, until
the destruction of the Temple in AD 70, God’s people, the Jews, presented
sacrifices to atone for sin on a regular basis, some daily, some annually and
some in between. But these sacrifices did not <i>take away</i> sin, it merely covered it for a time, then the whole
process had to be repeated:<o:p></o:p></span></span></div>
<div class="chapter-2" style="background: white;">
<br /></div>
<div class="chapter-2" style="background: white; margin-left: 36.0pt;">
<span style="font-family: Verdana, sans-serif;"><i><span style="background-color: #fdfeff; background-position: initial initial; background-repeat: initial initial;">For the law having a shadow of good things to come,
and not the very image of the things, can never with those sacrifices which
they offered year by year continually make the comers thereunto perfect. For
then would they not have ceased to be offered? because that the worshippers
once purged should have had no more conscience of sins. But in those sacrifices
there is a remembrance again made of sins every year. For it is not possible
that the blood of bulls and of goats should take away sins,</span></i><span style="background-color: #fdfeff; background-position: initial initial; background-repeat: initial initial;"> (Hebrews 10v1-4,
emphasis mine).<o:p></o:p></span></span></div>
<div class="chapter-2" style="background: white;">
<br /></div>
<div class="MsoListParagraphCxSpFirst" style="margin-left: 0cm; mso-add-space: auto;">
<span style="background-color: #fdfeff; background-position: initial initial; background-repeat: initial initial;"><span style="font-family: Verdana, sans-serif;">In an obscure part
of the world in around AD 30, there came a man named John, preaching repentance,
preparing the way for the One who would come after him, saying ‘Repent, for the
kingdom of heaven is at hand’ and ‘he who comes after me is preferred before
me, whose sandal strap I am not worthy to loose.’ Who was he referring to? Well,
the very next verse tells us:<o:p></o:p></span></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0cm; mso-add-space: auto;">
<br /></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0cm; mso-add-space: auto;">
<span style="background-color: #fdfeff; background-position: initial initial; background-repeat: initial initial;"><span style="font-family: Verdana, sans-serif;">‘the next day,
John saw Jesus coming towards him and said, Behold, the Lamb of God, that
taketh away the sin of the world’ (John 1v29). Did you notice that? The Lamb
who would <i>take away </i>the sin of the
world, not just cover it (hide it temporarily). The book of Hebrews goes into
great detail about how the new covenant that God was establishing was better in
every way compared with the old covenant – this covenant would <i>take away</i> sin:<o:p></o:p></span></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0cm; mso-add-space: auto;">
<br /></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0cm; mso-add-space: auto;">
<span style="background-color: #fdfeff; background-position: initial initial; background-repeat: initial initial;"><span style="font-family: Verdana, sans-serif;">‘And every priest
stands ministering daily and offering repeatedly the same sacrifices, which can
never take away sins. But this Man, after He had offered one sacrifice <b>forever</b>, sat down at the right hand of
God’, (Hebrews 10v11-12, my emphasis). There is no longer any need for
sacrifices; Jesus was our Passover Lamb, slain on our behalf, to take away sin:<o:p></o:p></span></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0cm; mso-add-space: auto;">
<br /></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0cm; mso-add-space: auto;">
<span style="background-color: #fdfeff; background-position: initial initial; background-repeat: initial initial;"><span style="font-family: Verdana, sans-serif;">This is the
covenant I will make with them after those days, says the Lord... their sins
and their lawless deeds I will remember no more. Now where there is remission
of these, there is no longer an offering for sin, (Hebrews 10v16-18).<o:p></o:p></span></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0cm; mso-add-space: auto;">
<br /></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0cm; mso-add-space: auto;">
<span style="background-color: #fdfeff; background-position: initial initial; background-repeat: initial initial;"><span style="font-family: Verdana, sans-serif;">A new covenant was
established between God and mankind, a covenant based on the death of the Lamb
of God, Jesus Himself, and not on the repeated sacrifice of animals.<o:p></o:p></span></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0cm; mso-add-space: auto;">
<br /></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0cm; mso-add-space: auto;">
<span style="background-color: #fdfeff; background-position: initial initial; background-repeat: initial initial;"><span style="font-family: Verdana, sans-serif;">Was it necessary
for Jesus to die? <o:p></o:p></span></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0cm; mso-add-space: auto;">
<br /></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0cm; mso-add-space: auto;">
<span style="background-color: #fdfeff; background-position: initial initial; background-repeat: initial initial;"><span style="font-family: Verdana, sans-serif;">A testament is
like a will; it only becomes effective on the death of the testator. If Christ
had not died, the new covenant could not have been established. Matthew Henry
puts it like this:<o:p></o:p></span></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0cm; mso-add-space: auto;">
<br /></div>
<div class="MsoListParagraphCxSpMiddle">
<span style="font-family: Verdana, sans-serif;"><span class="titletext"><b><span style="background-color: #fdfeff; background-position: initial initial; background-repeat: initial initial; color: #001320; line-height: 115%;"><a href="http://biblehub.com/commentaries/mhc/hebrews/9.htm"><span style="color: #0092f2; text-decoration: none; text-underline: none;">Matthew Henry's
Concise Commentary</span></a></span></b></span><span style="background-color: #fdfeff; background-position: initial initial; background-repeat: initial initial; color: #001320; line-height: 115%;"><br />
<br />
<i></i><i>Hebrews
9:15-22 The solemn transactions between God and man, are sometimes called a
covenant, here a testament, which is a willing deed of a person, bestowing
legacies on such persons as are described, and it only takes effect upon his
death. Thus Christ died, not only to obtain the blessings of salvation for us,
but to give power to the disposal of them. All, by sin, were become guilty before
God, had forfeited everything that is good; but God, willing to show the
greatness of his mercy, proclaimed a covenant of grace. Nothing could be clean
to a sinner, not even his religious duties; except as his guilt was done away
by the death of a sacrifice, of value sufficient for that end, and unless he
continually depended upon it. May we ascribe all real good works to the same
all-procuring cause, and offer our spiritual sacrifices as sprinkled with
Christ's blood, and so purified from their defilement.</i></span></span><br />
<span style="font-family: Verdana, sans-serif;"><span style="background-color: #fdfeff; background-position: initial initial; background-repeat: initial initial; color: #001320; line-height: 115%;"><i><br /></i></span></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0cm; mso-add-space: auto;">
<span style="font-family: Verdana, sans-serif;">The final question therefore would
be: how shall we escape, if we neglect so great salvation? (Hebrews 2v3). <o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0cm; mso-add-space: auto;">
<br /></div>
<div class="MsoListParagraphCxSpMiddle">
<span style="font-family: Verdana, sans-serif;">In
<span class="titletext"><b><span style="background: #FDFEFF; color: #001320;"><a href="http://biblehub.com/commentaries/gill/hebrews/2.htm"><span style="color: #0092f2; text-decoration: none; text-underline: none;">Gill's
Exposition of the Entire Bible</span></a></span> </b><span style="background: #FDFEFF; color: #001320; mso-bidi-font-weight: bold;">we read:</span></span><span style="background: #FDFEFF; color: #001320;"><br />
<br />
<i></i></span><i>How
shall we escape,.... the righteous judgment of God, and eternal punishment...<span class="apple-converted-space"> </span>if we neglect so
great salvation? as the Gospel is, which is called salvation; in opposition to
the law, which is the ministration of condemnation; and because it is a
declaration of salvation by Christ; and is the means of bringing it near, and
of the application of it in conversion, and so is the power of God unto it: and
it is a "great" salvation; the Gospel which reveals it is great, for
the author of it is Christ; it has been confirmed by miracles, and attended
with great success; and has in it great things, great mysteries, and exceeding
great and precious promises: and the salvation which it declares is great; it
is the produce of great wisdom; it is wrought by a great person, by a Saviour,
and a great one, and who is the great God, and our Saviour; it has been
procured at great charge and expense, even at the expense of the blood and life
of the Son of God; and has been obtained through great difficulties; and is the
salvation of the soul, the more noble part of man; and it is a complete and
everlasting one: to "neglect" this, is to be careless of it; to
condemn it, and to despise the ministers of it; and to make anything else but
Christ the way of salvation: and the danger such are in is very great; it is
not possible that they should escape divine vengeance, since their sin is so
great<o:p></o:p></i></span></div>
<div class="MsoListParagraphCxSpMiddle">
<br /></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0cm; mso-add-space: auto;">
<span style="font-family: Verdana, sans-serif;">Without shedding of blood there is no
remission (of sins) (Hebrews 9v22). There is no longer a sacrificial system;
there is no Temple. The sacrifices have been overwritten by God’s new covenant.
If we reject His new covenant, there is no salvation. Only the death of Christ
could take away sin.<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle">
<br /></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0cm; mso-add-space: auto;">
<span style="font-family: Verdana, sans-serif;">Now God commands all men everywhere
to repent. Repentance is the method God chose for salvation. It is a Godly
sorrow for sin and a turning from sin to serve God; from pleasing ourselves, to
pleasing Him.<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0cm; mso-add-space: auto;">
<br /></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0cm; mso-add-space: auto;">
<span style="font-family: Verdana, sans-serif;">Repentance from dead works, faith towards
God. Our works are useless to save us; we need to rely on God’s promises, not
on what we do. Our righteousnesses are as filthy rags; they are tainted with
our sin and no matter how much good we do, we can never cancel the debt of sin.
To put it another way, if we have committed a crime worthy of punishment by the
civil authorities, then no matter how much good we have done other than the
crime, we are still worthy of punishment. We do not have to pay for our sins
ourselves, but only by trusting that Christ paid that penalty on our behalf can
we be forgiven.<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle">
<br /></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0cm; mso-add-space: auto;">
<span style="font-family: Verdana, sans-serif;">For by grace are ye saved through
faith (Ephesians 2v8-10). God has offered us salvation, freedom from sin, a
place in His kingdom. The qualifications for entering that salvation are
repentance and faith. This offer is all of grace. God did not have to offer
salvation to anyone; we have rebelled and chosen to go our own way; we have
broken His laws. But because He loves us, He chose to offer salvation. We can
refuse to believe, we can reject God’s offer, but we will end up paying the
penalty for ourselves. Unless we repent, therefore, we shall all perish –
eternally separated from God. Since Christ’s sacrifice, God commands all men
everywhere to repent. <o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0cm; mso-add-space: auto;">
<br /></div>
<div align="center" class="MsoListParagraphCxSpFirst" style="text-align: center;">
</div>
<div class="MsoListParagraphCxSpLast" style="margin-left: 0cm; mso-add-space: auto;">
<span style="font-family: Verdana, sans-serif;">Was the cross necessary? Yes, I believe
it was! </span><span style="font-family: Tahoma, sans-serif;"><o:p></o:p></span></div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4467688097380293655.post-11937372765691585912014-04-22T15:52:00.005+02:002014-04-22T15:52:52.229+02:00He is Risen! part 3<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "Brush Script MT"; font-size: 36.0pt; line-height: 115%; mso-bidi-font-family: Tahoma;">He is Risen!<o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<b><span style="font-family: "Tahoma","sans-serif";">Part 3<o:p></o:p></span></b></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<b><span style="font-family: "Tahoma","sans-serif";"><br /></span></b></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">Last time,
we saw how Constantine and the Bishops at the Council of Nicaea changed the
time Easter was celebrated. Today, I would like to look at the significance of
this change.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">The date
chosen for Easter was the first Sunday after the full moon following the vernal
equinox, rather than associating the day with Passover. It was also the time
the word ‘Passover’ was replaced with the word ‘Easter’. It is unlikely to be
coincidence that this date coincided with the ancient day to honour Oestre
(also spelled Eastre and pronounced ‘Easter’), the goddess of Spring, renewal
and fertility/new birth:<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="background: white; font-family: "Tahoma","sans-serif"; mso-bidi-font-weight: bold;">“The name [Easter] probably comes
from Eastre, the Anglo-Saxon name of a Teutonic goddess of spring and
fertility, to whom was dedicated a month corresponding to April....Traditions
associated with the festival survive in the Easter rabbit, a symbol of
fertility, and in coloured Easter eggs, originally painted with bright colours
to represent the sunlight of spring, and used in Easter-egg rolling contests or
given as gifts...” – [Encarta Encyclopaedia]<b>.<span class="apple-converted-space"> <o:p></o:p></span></b></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="background: white; font-family: "Tahoma","sans-serif"; mso-bidi-font-weight: bold;"><b><span class="apple-converted-space"><br /></span></b></span></div>
<div class="MsoNormal">
<span class="apple-converted-space"><span style="background: white; font-family: "Tahoma","sans-serif"; mso-bidi-font-weight: bold;">So while
Constantine and the Bishops did not wish to be associated with the Jews and a
Jewish festival, they were quite content to be associated with a pagan
festival. <o:p></o:p></span></span></div>
<div class="MsoNormal">
<span class="apple-converted-space"><span style="background: white; font-family: "Tahoma","sans-serif"; mso-bidi-font-weight: bold;">In fact, we
can see from letters written later that the coincidence of the dates and times
was deliberate:<o:p></o:p></span></span></div>
<div class="MsoNormal">
<span class="apple-converted-space"><span style="background: white; font-family: "Tahoma","sans-serif"; mso-bidi-font-weight: bold;"><br /></span></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span class="apple-converted-space"><span style="background: white; font-family: "Tahoma","sans-serif"; mso-bidi-font-weight: bold;">Pope Gregory I </span></span><span style="font-family: "Tahoma","sans-serif";">“verified the practice of the
conversion from Passover to Easter in a letter to Saint Mellitus, who was then
on his way to England to conduct missionary work among the heathen
Anglo-Saxons. The Pope suggests that converting heathens is easier if they are
allowed to retain the outward forms of their traditional pagan practices and
traditions, while recasting those traditions spiritually towards Christianity
instead of to their indigenous gods, whom the Pope refers to as
"devils". "to the end that, whilst some gratifications are
outwardly permitted them, they may the more easily consent to the inward
consolations of the grace of God... It would have been suicide for the
Christian missionaries to celebrate their holy days with observances that did not
coincide with celebrations that already existed. To save lives, the
missionaries, in a devious clandestine manner, spread their religious message
slowly throughout the populations by allowing them to continue to celebrate
pagan feasts, but to do so in a Christian manner. Even the name of the ancient
celebration, Eastre was adopted and eventually changed to its modern spelling,
Easter.<span class="apple-converted-space">” </span>(Bede's Historia
ecclesiastica gentis Anglorum, "Ecclesiastic History of the English
People")<span class="apple-converted-space"> <o:p></o:p></span></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";"><span class="apple-converted-space"><br /></span></span></div>
<div class="MsoNormal">
<span style="background: white; font-family: "Tahoma","sans-serif";">And thus we see the start of t</span><span style="font-family: "Tahoma","sans-serif";">he
paganising of the Christian church. The Apostles and believers of the New Testament,
along with the believers in the church pre-Constantine, would have recoiled at
this association:<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">Tertullian
had much to say on this subject: <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal" style="text-indent: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";">“furthermore,
you Christians have no acquaintance with the festivals of the Gentiles.”<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";"> “What less of a defilement does he incur on
that ground than does a business...that is publicly consecrated to an idol? The
Minervalia are as much Minerva’s as the Saturnalia is Saturn’s...Likewise, New
Year’s gifts must be caught at. The Septimontium must be kept. And all the
presents of Midwinter and the feast of Dear Kinsmanship must be exacted. The
schools must be wreathed with flowers...The same thing takes place on an idol’s
birthday. Every ceremony of the devil is frequented. Who will think that these
things are befitting to a Christian teacher?"<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";">“We
must now address the subject of holidays and other extraordinary festivities.
We sometimes excuse these to our wantonness, sometimes to our timidity – in
opposition to the common faith and discipline. The first point, indeed, on
which I will join issue is this: whether a servant of God should share with the
very nations themselves in matters of this kind – either in dress, food, or in
any other kind of festivity....”There is no communion between light and
darkness”, between life and death...If men have consecrated for themselves this custom from superstition,
why do you participate in festivities consecrated to idols?”<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";">“The
Saturnalia, New Year, Midwinter festivals, and Matronalia are frequented by us!
There are New Year gifts! Games join their noise! Banquets join their din! The
pagans are more faithful to their own sect!...For even if they had known them,
they would not have shared the Lord’s Day or Pentecost with us. For they would
fear lest they would appear to be Christians. Yet we are not apprehensive that
we might<i> appear to be pagans</i>!” [Emphasis in the original]<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">Origen
agreed with him: <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";">“The
so-called public festivals can in no way be shown to harmonise with the service
of God. Rather, on the contrary, they prove to have been devised by men for the
purpose of commemorating some human events – or to set forth certain qualities
of water, earth, or the fruits of the earth. Accordingly, it is clear that
those who wish to offer an enlightened worship to the Divine Being will act
according to sound reason and not take part in the public feasts.”<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">If that was
their view, then how much would they have detested the paganising of the church
in this way, a deliberate act, by those who were supposed to be leading the
very church of God?<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">So how and
when should we celebrate Easter? For my own part, there is a compelling
argument that we should celebrate the resurrection on the first Sunday after
Passover. This would be the day of the feast of first fruits, in the Jewish
calendar, which supports the idea of Jesus being the first fruits from the
dead. But I would not begrudge those who wished to celebrate it at Passover and
the Feast of Unleavened Bread. However, I believe that it is entirely
inappropriate for Christians to attempt to worship God at a time set apart for
the honouring of a pagan goddess. Oestre is depicted with a hare and surrounded
by eggs as symbols of life and fertility. Today, Christians exchange ‘Easter
eggs’ and talk of the ‘Easter bunny’ as if it is just a pleasant diversion. But
it is quite clear both from Scripture and the early writings (pre-Constantine)
that such mingling of paganism with Godly worship is to be avoided.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">The early
church did not celebrate with chocolate, eggs, bunnies or any other
paraphernalia. They spent the day before Easter (ie the day they celebrated the
resurrection) in fasting and prayer. They even stayed up all night, praying on
their knees (as a sign of their penitence) and reading their Bibles. Then at
sunrise, they rose from their knees and began a joyous celebration, which
lasted all day, including an assembling of themselves together, whether they
held that day on the Sunday following Passover, or on another day, associated
with the Passover itself.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";">“They
will assemble together at easter, that most blessed day of ours. And let them
rejoice!” [Commodianus (c240AD)]<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";"> “you have sent to me, most faithful and
accomplished son, in order to enquire what is the proper hour for bringing the fast
to a close on the day of Easter. You say that there are some of the brethren
who hold that it should be done at cockcrow. However, others say that it should
end at nightfall....It will be cordially acknowledged by all that those who
have been humbling their souls with fasting should immediately begin their
festal joy and gladness at the same hour as the resurrection...” [Dionysius of
Alexandria (c262AD)]<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";"> “it is your duty, brethren...to observe the
days of Easter exactly...You should not, through ignorance, celebrate Easter
twice in the same year, or celebrate this day of the resurrection of our Lord
on any day other than a Sunday.” [Apostolic Constitutions (compiled c390AD)]<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";">“Break
your fast when it is daybreak on the first day of the week, which is the Lord’s
day. From the evening until the cock-crows, keep awake; assemble together in
the church; watch and pray; entreat God. When you sit up all night, read the
Law, the Prophets, and the Psalms – until cock-crowing....And from that point
on, leave off your fasting and rejoice! Keep a festival, for Jesus Christ, the
pledge of our resurrection, is risen from the dead!” [Apostolic Constitutions]<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">Christians
should not be adding pagan rituals to their celebrations, such as Easter eggs,
Easter bunnies, sunrise services and even calling it ‘Easter’. And it seems
appropriate to celebrate the resurrection on the Sunday following Passover, as
the symbolism of the feast of firstfruits is important to the Christian
message. Does it matter? Yes, I believe it does!<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<br /></div>
<br />
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">Next
article: The Necessity of the Cross<o:p></o:p></span></div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4467688097380293655.post-8795887099009632572014-04-21T13:59:00.006+02:002014-04-21T13:59:54.172+02:00He is Risen! Part 2<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "Brush Script MT"; font-size: 36.0pt; line-height: 115%; mso-bidi-font-family: Tahoma;">He is Risen!<o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<b><span style="font-family: "Tahoma","sans-serif";">Part 2</span></b><span style="font-family: "Brush Script MT"; font-size: 36.0pt; line-height: 115%; mso-bidi-font-family: Tahoma;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<b><span style="font-family: "Tahoma","sans-serif";"><br /></span></b></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">In my last
post we concluded with a brief look at the ‘Paschal Controversy’. In this post
I want to explore the reasons that Easter is no longer associated with the time
of the Passover (though from time to time the two coincide, as this year 2014).
This will necessitate a glimpse of the Jewish calendar, and what happened at
the Council of Nicaea that changed everything.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">The Jewish
calendar is based on the cycles of the moon. They have twelve months, each one
being either 29 or 30 days long, alternating. The problem is that there are
12.4 lunar cycles in a solar cycle. It doesn’t take a mathematical genius to
work out that 12 months of 29 or 30 days gives a year of 354 days, eleven days
short of a full year. That means the Passover comes eleven days earlier each
year than the previous year. Without some adjustment, Passover would soon be
happening in December, October or at any other time during the year. So, to
balance the lunar cycles with the solar year, an extra month (a ‘leap month’)
is added every two or three years. This has the effect of Passover moving around,
but only within the months of March and April. Therefore, Passover, being on
the 14<sup>th</sup> day of Nisan (the first month in the Jewish calendar)
always falls around the middle of the lunar cycle in March/April. Just as a
birthday for example in our calendar will be on the same date each year, but a
different day, so too is the 14<sup>th</sup> of Nisan. The difference is that
the day is not simply one day different from the year before, but will be
eleven days earlier for two or three years, then will jump forward when the
additional month is included.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">As we saw
previously, some of the early Christians celebrated Easter at the time of the
Passover, while others celebrated it on the Sunday following Passover. Also as
we saw, while there were differences, these did not detract from the unity it
enjoyed; the early Christians did not allow those differences to become
divisions.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">Earlier in
the history of the church, it was clearly established that certain days were
celebrated by Christians. Origen states:<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";">“We
ourselves are accustomed to observe certain days. For example, there is the
Lord’s Day, the Preparation, Easter, and Pentecost...they require some sensible
(ie things appealing to the senses) memorials to prevent spiritual things from
passing completely away from their minds.”<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">However, by the
end of the fourth century (390AD and following), the Christian calendar had
developed to include more ‘holy days’ than these only:<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";">“Brethren,
observe the festival days. First of all, there is the birthday that you are to
celebrate on the twenty-fifth of the ninth month [ie December 25<sup>th</sup>].
After that, let the Epiphany be to you the most honoured, in which the Lord
made to you a display of His own divinity. And let that feast take place on the
sixth of the tenth month [ie January 6<sup>th</sup>, by our calendar]. After that,
the fast of the Lord is to be observed by you as containing a memorial of our
Lord’s manner of life and teaching. But let this solemnity be observed before
the fast of Easter, beginning from the second day of the week and ending at the
Day of the Preparation. After those solemnities, breaking your fast, begin the
holy week of Easter, all of you fasting in this week, with fear and
trembling...From Easter, count forty days, from the Lord’s Day to the fifth day
of the week, and celebrate the feast of the Ascension of the Lord.” [Apostolic
Constitutions (compiled c AD 390)]<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoListParagraphCxSpFirst" style="margin-left: 0cm; mso-add-space: auto;">
<span style="font-family: "Tahoma","sans-serif";">So what changes did the Council of
Nicaea introduce? The Council of Nicaea was convened to discuss heresy that was
infiltrating the church at that time. They also addressed other issues, one of
which was establishing a more set date for Easter. <o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0cm; mso-add-space: auto;">
<br /></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0cm; mso-add-space: auto;">
<span style="font-family: "Tahoma","sans-serif";">The Roman Emperor Constantine was the
son of a Christian mother (Helena) and a pagan father. Constantine himself
professed conversion to Christianity and declared that there would be no more
persecution of the Christian church in the Roman Empire. This was good news for
the Christians who had suffered greatly for their faith under Constantine’s
predecessors. But not content with simply allowing religious freedom,
Constantine wanted a say in how the church was run. He convened Councils of
Bishops from time to time, over which he appointed himself overseer, or ‘chair’,
to discuss matters of doctrine and practice. One of these Councils was the
Council of Nicaea in AD 325. The original purpose was to discuss what to do
about certain heresies that were infiltrating the church at that time, but the
Council members also discussed many other issues, including the date that
Easter was celebrated. Between the Emperor and the Bishops, they determined
that Easter should no longer be tied to the Jewish Passover, but should be the
Sunday following the first full moon after the vernal equinox (established in
the ecclesiastical calendar as 21<sup>st</sup> March).<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle" style="margin-left: 0cm; mso-add-space: auto;">
<br /></div>
<div class="MsoListParagraphCxSpMiddle">
<span style="font-family: "Tahoma","sans-serif";">“Easter
was first created during the First Council of Nicaea, in 325 AD, which was the
first ecumenical conference of bishops of the Christian Church convoked by the
Roman Emperor Constantine the Great, just 13 years after his conversion to
Christianity following the Battle of Milvian Bridge in 312AD. Constantine
declared Easter would replace the Hebrew Passover and be observed the annual
Sunday following the full moon after the vernal equinox.” [Eusebius, Life of Constantine]<o:p></o:p></span></div>
<div class="MsoListParagraphCxSpMiddle">
<br /></div>
<div class="MsoListParagraphCxSpMiddle">
<span style="font-family: "Tahoma","sans-serif";">“<span style="background: white; mso-bidi-font-weight: bold;">An important historical
result of the difference in reckoning the date of Easter was that the Christian
churches in the East, which were closer to the birthplace of the new religion
and in which old traditions were strong, observed [the Resurrection] according
to the date of the Passover festival. The churches of the West, descendants of
Greco-Roman civilization, celebrated Easter on a Sunday.<span class="apple-converted-space"> </span></span></span></div>
<div class="MsoListParagraphCxSpMiddle">
<span style="font-family: "Tahoma","sans-serif";"><span style="background: white; mso-bidi-font-weight: bold;"><br />
Constantine the Great, Roman emperor, convoked the Council of Nicaea in 325.
The council unanimously ruled that the Easter festival should be celebrated
throughout the Christian world on the first Sunday after the full moon
following the vernal equinox; and that if the full moon should occur on a
Sunday and thereby coincide with the Passover festival, Easter should be
commemorated on the Sunday following. Coincidence of the feasts of Easter and
Passover was thus avoided.”<span class="apple-converted-space"><b> </b>[Apologies
– forgot to make a note of where this quote came from].<o:p></o:p></span></span></span></div>
<div class="MsoListParagraphCxSpMiddle">
<br /></div>
<div class="MsoListParagraphCxSpLast" style="margin-left: 0cm; mso-add-space: auto;">
<span class="apple-converted-space"><span style="background: white; font-family: "Tahoma","sans-serif"; mso-bidi-font-weight: bold;">What motivated Constantine and the
Bishops to make this change? Constantine himself leaves us in no doubt about
that – he did not want the Christian celebration of Easter to coincide with the
Passover, because he held a deep hatred of the Jews. Following the Council of
Nicaea, he wrote a letter to the Bishops in which he stated:</span></span><span style="font-family: "Tahoma","sans-serif";"><o:p></o:p></span></div>
<div class="MsoListParagraphCxSpLast" style="margin-left: 0cm; mso-add-space: auto;">
<span class="apple-converted-space"><span style="background: white; font-family: "Tahoma","sans-serif"; mso-bidi-font-weight: bold;"><br /></span></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";">"...
it appeared an unworthy thing that in the celebration of this most holy feast
we should follow the practice of the Jews, who have impiously defiled their
hands with enormous sin, and are, therefore, deservedly afflicted with
blindness of soul. ... Let us then have nothing in common with the detestable
Jewish crowd; for we have received from our Saviour a different way."
(Eusebius, Life of Constantine)<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br />
From a letter to the bishops who were not present at the First Council of
Nicaea Constantine stated: <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";">"It
was, in the first place, declared improper to follow the custom of the Jews in
the celebration of this holy festival, because, their hands having been stained
with crime, the minds of these wretched men are necessarily blinded. ... Let
us, then, have nothing in common with the Jews, who are our adversaries. ...
avoiding all contact with that evil way. ... who, after having compassed the
death of the Lord, being out of their minds, are guided not by sound reason,
but by an unrestrained passion, wherever their innate madness carries them. ...
a people so utterly depraved. ... Therefore, this irregularity must be
corrected, in order that we may no more have any thing in common with those
parricides and the murderers of our Lord. ... no single point in common with
the perjury of the Jews." (Theodoret's Ecclesiastical History”</span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";"><span style="color: white;">”<o:p></o:p></span></span></div>
<div style="margin-left: 36.0pt;">
<span class="apple-converted-space"><span style="background: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-bidi-font-weight: bold; mso-fareast-language: EN-US;">“At the council we also
considered the issue of our holiest day, Easter, and it was determined by
common consent that everyone, everywhere should celebrate it on one and the
same day. For what can be more appropriate, or what more solemn, than that this
feast from which we have received the hope of immortality, should be kept by
all without variation, using the same order and a clear arrangement? And in the
first place, it seemed very unworthy for us to keep this most sacred feast
following the custom of the Jews, a people who have soiled their hands in a most
terrible outrage, and have thus polluted their souls, and are now deservedly
blind. Since we have cast aside their way of calculating the date of the
festival, we can ensure that future generations can celebrate this observance
at the more accurate time which we have kept from the first day of the passion
until the present time. </span></span><span class="apple-converted-space"><span style="background: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-fareast-theme-font: major-fareast;">(4.)</span></span><span class="apple-converted-space"><span style="background: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-bidi-font-weight: bold; mso-fareast-language: EN-US;"> Therefore
have nothing in common with that most hostile people, the Jews. We have
received another way from the Savior. In our holy religion we have set before
us a course which is both valid and accurate. Let us unanimously pursue this.
Let us, most honored brothers, withdraw ourselves from that detestable
association. </span></span><span class="apple-converted-space"><span style="background: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-fareast-theme-font: major-fareast;">(5.)</span></span><span class="apple-converted-space"><span style="background: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-bidi-font-weight: bold; mso-fareast-language: EN-US;"> It
is truly most absurd for them to boast that we are incapable of rightly
observing these things without their instruction. On what subject are they
competent to form a correct judgment, who, after that murder of their Lord lost
their senses, and are led not by any rational motive, but by an uncontrollable
impulsiveness to wherever their innate fury may drive them? This is why even in
this matter they do not perceive the truth, so that they constantly err in the
utmost degree, and will celebrate the Feast of Passover a second time in the
same year instead of making a suitable correction. </span></span><span class="apple-converted-space"><span style="background: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-fareast-theme-font: major-fareast;">(6.)</span></span><span class="apple-converted-space"><span style="background: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-bidi-font-weight: bold; mso-fareast-language: EN-US;"> Why
then should we follow the example of those who are acknowledged to be infected
with serious error? Surely we should never allow Easter to be kept twice in one
and the same year! But even if these considerations were not laid before you,
you should still be careful, both by diligence and prayer, that your pure souls
should have nothing in common, or even seem to do so, with the customs of men
so utterly depraved.<o:p></o:p></span></span></div>
<div style="margin-left: 36.0pt;">
<span class="apple-converted-space"><span style="background: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-bidi-font-weight: bold; mso-fareast-language: EN-US;"><br /></span></span></div>
<div style="margin-left: 36.0pt;">
<span class="apple-converted-space"><span style="background: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-fareast-theme-font: major-fareast;">(7.)</span></span><span class="apple-converted-space"><span style="background: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-bidi-font-weight: bold; mso-fareast-language: EN-US;"> This
should also be considered: In a matter so important and of such religious
significance, the slightest disagreement is most irreverent. </span></span><span class="apple-converted-space"><span style="background: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-fareast-theme-font: major-fareast;">(8.)</span></span><span class="apple-converted-space"><span style="background: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-bidi-font-weight: bold; mso-fareast-language: EN-US;"> For
our Savior left us only one day to be observed in remembrance of our
deliverance, that is the day of his most holy passion. He also wished his
catholic church to be one; the members of which are still cared for by one
Spirit, that is by the will of God, however much they may be scattered in
various places. </span></span><span class="apple-converted-space"><span style="background: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-fareast-theme-font: major-fareast;">(9.)</span></span><span class="apple-converted-space"><span style="background: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-bidi-font-weight: bold; mso-fareast-language: EN-US;"> Let
the good sense consistent with your sacred character consider how grievous and
inappropriate it is, that on the same days some should be observing fasts,
while others are celebrating feasts; and after the days of Easter some should
celebrate festivities and enjoyments, while others submit to appointed
fastings. For this reason Divine Providence directed that we put into effect an
appropriate correction and establish uniformity of practice, as I suppose you
are all aware.<o:p></o:p></span></span></div>
<div style="margin-left: 36.0pt;">
<span class="apple-converted-space"><span style="background: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-bidi-font-weight: bold; mso-fareast-language: EN-US;"><br /></span></span></div>
<div style="margin-left: 36.0pt;">
<span class="apple-converted-space"><span style="background: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-fareast-theme-font: major-fareast;">(10.)</span></span><span class="apple-converted-space"><span style="background: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-bidi-font-weight: bold; mso-fareast-language: EN-US;"> So
first, it was desirable to change the situation so that we have nothing in
common with that nation of father-killers who slew their Lord. Second, the
order which is observed by all the churches of the western, southern, and
northern parts, and by some also in the eastern is quite suitable. Therefore,
at the current time, we all thought it was proper that you, intelligent as you
are, would also cheerfully accept what is observed with such general unanimity
of sentiment in the city of Rome, throughout Italy, Africa, all Egypt, Spain,
France, Britain, Libya, the whole of Greece, and the dioceses of Asia, Pontus,
and Cilicia. I pledged myself that this solution would satisfy you after you
carefully examined it, especially as I considered that not only are the
majority of congregations located in the places just mentioned, but also that
we all have a most sacred obligation, to unite in desiring whatever common
sense seems to demand, and what has no association with the perjury of the
Jews. </span></span><span class="apple-converted-space"><span style="background: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-fareast-theme-font: major-fareast;">(11.)</span></span><span class="apple-converted-space"><span style="background: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-bidi-font-weight: bold; mso-fareast-language: EN-US;"> But
to sum up matters briefly, it was determined by common consent that the most
holy festival of Easter should be solemnized on one and the same day; for it is
not at all decent that there should be in such a sacred serious matter any
difference. It is quite commendable to adopt this option which has nothing to
do with any strange errors, nor deviates from what is right.”</span></span><span class="apple-converted-space"><span style="background: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-bidi-font-weight: bold; mso-fareast-font-family: Calibri;"><o:p></o:p></span></span></div>
<div style="margin-left: 36.0pt;">
<span class="apple-converted-space"><span style="background: white; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-bidi-font-weight: bold; mso-fareast-language: EN-US;"><br /></span></span></div>
<span style="font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-bidi-font-weight: bold; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US;">Ironically, in
2014, Passover fell on Tuesday April 15<sup>th</sup>, making Sunday April 19<sup>th</sup>
(Easter Sunday this year), the first Sunday following Passover.<o:p></o:p></span><br />
<span style="font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-bidi-font-weight: bold; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US;"><br /></span>
<br />
<span style="font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-bidi-font-weight: bold; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US;">In my next post,
I will be looking at the significance of this change. </span><span style="font-family: "Tahoma","sans-serif"; font-size: 11.0pt; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US;"><o:p></o:p></span>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4467688097380293655.post-26073095991273995882014-04-20T22:01:00.003+02:002014-04-20T22:01:59.529+02:00He is Risen!<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "Brush Script MT"; font-size: 36.0pt; line-height: 115%; mso-bidi-font-family: Tahoma;">He is Risen!<o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<b><span style="font-family: "Tahoma","sans-serif";">Part 1<o:p></o:p></span></b></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<b><span style="font-family: "Tahoma","sans-serif";"><br /></span></b></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">The word ‘Easter’
occurs in our New Testament only once. It is translated from the word ‘pascha’,
which appears 29 times. Twenty eight of those times, it is translated ‘Passover’;
once it is translated ‘Easter’, in Acts 12v4: <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";">“And
when he [Herod] had apprehended him [Peter], he put him in prison, and delivered
him to four quarternions of soldiers to keep him; intending after Easter to bring
him forth to the people.”<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">To most
people, the term ‘Easter’ refers to the whole period that includes Maundy
Thursday, Good Friday, Easter Sunday and Easter Monday, or any part thereof. The
early Christians used the word ‘pascha’ in their writings to refer only to the
day they celebrated the resurrection. However, for convenience, I will be using
the word ‘Easter’ to refer to the Christian celebration, meaning either the
resurrection day. I do this for two reasons; first, in common usage, most
people understand the word Easter to be referring to that period when the Christian
church commemorates the death and resurrection of the Lord, Jesus Christ. Secondly,
using the word Passover might cause confusion with the Jewish Passover, rather
than the Christian festival. It is also the word used (for the same reasons) in
the quotations from the early Christian church writings, even though the
original in those works is also ‘pascha’.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">In my last
post, I put forward the idea that the crucifixion did not happen on a Friday,
but rather on a Thursday. My intention was to show that the Bible does not
support a Friday crucifixion with a Sunday resurrection. The early Christians fasted
prior to the day of resurrection, but it would seem that their fast was held
the day immediately prior to the resurrection day, rather than on the Friday
(ie, two days before):<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";">“Break
your fast when it is daybreak on the first day of the week, which is the Lord’s
Day. From the evening until the cock-crows, keep awake; assemble together in
the church; watch and pray; entreat God. When you sit up all night, read the
Law, the Prophets, and the Psalms – until cock-crowing....And from that point
on, leave off your fasting and rejoice! Keep a festival, for Jesus Christ, the
pledge of our resurrection, is risen from the dead!” [Apostolic Constitutions
(compiled c390AD)]<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">Dionysius of
Alexandria (c262AD) wrote: <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";">“You
have sent to me, most faithful and accomplished son, in order to enquire what
is the proper hour for bringing the fast to a close on the day of Easter. You
say that there are some of the brethren who hold that it should be done at
cockcrow. However, others say that it should end at nightfall....It will be
cordially acknowledged by all that those who have been humbling their souls with
fasting should immediately begin their festal joy and gladness at the same hour
as the resurrection.”<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">So appealing
to a traditional day of fasting by the early church does not teach us that the
Christians fasted on the Friday, but on the day before Easter. If Easter was on
a Sunday, then the day of fasting would necessarily be on a Saturday.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">If therefore
we can accept that the crucifixion did not happen on a Friday, what is there to
say that the resurrection actually occurred on a Sunday? Have we got that day
wrong as well?<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">Again, we
need to appeal to the early Christian writings:<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";">“Sunday
is the day on which we all hold our common assembly, because it is the first
day on which we all hold our common assembly, for it is the first day on which
God...made the world. And Jesus Christ our Saviour, rose from the dead on that
same day.” [Justin Martyr]<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";">“We
celebrate the Lord’s Day as a day of joy. For on it, He rose again.” [Peter of
Alexandria: (c310AD)]<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";">“On
the day of our Lord’s resurrection, which is the Lord’s Day, you should meet
more diligently, sending praise to God.” [Apostolic Constitutions]<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">Clement, a
friend of the Apostle Paul, stated: <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";">“Christ
rose on the third day, which fell on the first day of the weeks of harvest, on
which the Law prescribed that the priest should offer up the sheaf.”<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">From these references,
we can see that the early Christians worshipped on Sundays because that was the
day the Lord had risen from the dead. There is no mention of fasting, or
meeting on Friday or each Friday, in acknowledgement of the death of the Lord.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">So, having
established that Christ rose on Sunday, and that He Himself said He would be
three days and three nights in the grave, then we can safely assume that the
crucifixion occurred on the preceding Thursday.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">The next
question we need to settle is: when is the proper date for the celebration of
Easter? When did the early church celebrate it?<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">First of
all, we ought to establish what we mean by ‘the early church’ or ‘the early
Christians’. Until around the sixth century, the church was united. There were
no separate denominations; all were one. The whole period is referred to as the
time of ‘the early church’. However, there were two distinct phases within that
period, separated by the Council of Nicaea in AD 325. <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">The first
period is known as ‘pre-Constantine’; the second, ‘post-Constantine’. That is
not to say that Constantine had died, but acknowledges that a change occurred
in the constitution of the church at the time of the Council of Nicaea. When I
refer to ‘the early church/ early Christians’, I am specifically referring to
the time pre-Constantine. These Christians of the first, second and third
centuries were much closer to the original biblical writers and some of them to
the Apostles themselves. For example, Polycarp and Ignatius were personally
acquainted with the Apostle John; Clement was known to the Apostle Paul. These
men were taught personally by the Apostles and, in turn, they mentored the next
generation of Christian church leaders, teaching them the things they
themselves had been taught. Being so close, there was less likelihood of
corruption of the practice of the church from the practice of the Apostles
themselves and the churches they were overseers of. It makes sense therefore
not only to look at what the Bible teaches us, but to see how those early
Christians put the words of Scripture into practice. There is no shortage of
material within those writings about the early church’s practice of the
celebration of Easter. Therefore, the vast majority of quotes are taken from
the writings of early Christians prior to the Council of Nicaea.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">So let us
return to the question of when is the proper date for commemorating the death
and resurrection of Christ. Interestingly, the church before AD 325 had two opinions
on this matter. This became known as ‘the Paschal Controversy’. Churches in the
eastern parts of the region celebrated at the time of the Jewish Passover;
churches in the east celebrated on the Sunday following the Passover. The one
region thought it sensible to celebrate at Passover because Jesus is our ‘Passover
Lamb’ and His death occurred at the time of the Passover. The other region
believed that as Jesus rose from the dead on a Sunday, then Sunday was the
proper day to celebrate the resurrection. Also, the Sunday following Passover
was the Jewish feast of first fruits (the early harvest) and Jesus was
described as the first fruits from the dead – ie His resurrection was the first
resurrection and guaranteed the resurrection of the saints on the last day
(which is still to come):<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";">“<span style="background: #FDFEFF; color: #001320;">But now is Christ risen from the dead,<span class="apple-converted-space"> </span><i>and</i><span class="apple-converted-space"> </span>become the firstfruits of them that
slept [had died].” (1 Corinthians 15v20)</span><o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";"><span style="background: #FDFEFF; color: #001320;"><br /></span></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">David Bercot,
in his book ‘Dictionary of Early Christian Beliefs’ puts it like this:<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";">“The
Paschal controversy concerned the day on which the Passover (Gr Pascha), known
today as Easter, was to be celebrated. In the pre-Nicene Church, the main issue
about Easter was whether it was to be celebrated on a fixed date each year,
Nisan 14, or whether it was to be celebrated on the Sunday following Nisan 14,
regardless of the date on which that Sunday falls. In Asia Minor, Christians
celebrated Easter on Nisan 14, and they testified that they received this
custom from the apostle John. In most other places, the Christian Passover was
celebrated on the Sunday following Nisan 14.”<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">Polycrates
(cAD 190), states:<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";">“As
for us then, we scrupulously observe the exact day, neither adding nor taking
away. For in Asia great luminaries have gone to their rest, who will rise again
on the day of the coming of the Lord...These all kept Easter (Passover) on the
fourteenth day, in accordance with the Gospel.”<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">Putting the
other opinion, Anatolius (cAD 270) says:<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";">“For
the obligation of the Lord’s resurrection binds us to keep the Paschal festival
on the Lord’s day."<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">And again:<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";">“The
one party, indeed, kept the Paschal day on the fourteenth day of the first
month – in accordance with the Gospel, as they understood it. They added
nothing of an extraneous kind, but kept the rule of faith through all things.
The other party – keeping the day of the Lord’s passion as one replete with
sadness and grief – hold that it should not be lawful to celebrate the mystery
of Easter at any other time but on the Lord’s day, on which the resurrection of
the Lord from death took place.”<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">Despite these
differences, there was no division or disruption to the unity that was in the
church at that time.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">Firmilian [cAD
256) states: <o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";">“There
are some diversities among the churches. Anyone may know this from the facts
concerning the celebration of Easter...Nevertheless, there is no departure at
all from the peace and unity of the universal church on this account.”<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<br /></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<br />
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">In my next
post, we will explore further the date of Easter and why we celebrate it at the
time we now do.<o:p></o:p></span></div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4467688097380293655.post-53150735857830580672014-04-18T21:04:00.003+02:002014-04-19T00:44:47.508+02:00Good Thursday?<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "Tahoma","sans-serif"; font-size: 18.0pt; line-height: 115%;">Good
</span><b><span style="font-family: "Brush Script MT"; font-size: 28.0pt; line-height: 115%; mso-bidi-font-family: Tahoma;">Thursday</span></b><span style="font-family: "Tahoma","sans-serif"; font-size: 18.0pt; line-height: 115%;">?<o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="font-family: "Tahoma","sans-serif"; font-size: 18.0pt; line-height: 115%;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">Today is
Good Friday. Traditionally, it is the day Christians, the world over,
commemorate the death by crucifixion of their Lord, Jesus Christ.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">If it
commemorates such an horrific execution, particularly of Someone who did no
wrong, then why do we call it ‘good’?<o:p></o:p></span></div>
<ul style="margin-top: 0cm;" type="disc">
<li class="MsoNormal"><span style="font-family: "Tahoma","sans-serif";">Some consider it to be a corruption of the word ‘God’
– ie, God’s Friday<o:p></o:p></span></li>
<li class="MsoNormal"><span style="font-family: "Tahoma","sans-serif";">Others suggest it comes from the German, ‘gute’
(good)<o:p></o:p></span></li>
<li class="MsoNormal"><span style="font-family: "Tahoma","sans-serif";">Still others believe it comes from the old meaning of
good, which was ‘holy – ie Holy Friday. In some parts of the world, it is
still known by the name ‘Holy Friday’.<o:p></o:p></span></li>
</ul>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">There is no consensus
regarding the reason why the day got the name ‘Good Friday’, but for those who
believe, the death of Jesus Christ (and His subsequent resurrection from the
dead), there is a good outcome, namely, the salvation of those who believe in
the vicarious death of Christ on behalf of all who believe in His Name.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">Yesterday,
someone sent me a cartoon depicting two characters discussing this very issue:<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">‘I don’t like
Good Friday’ said one, despondently.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">‘Why’s that?’
asked the other.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">‘Because it
was the day Jesus was crucified. What was so good about that?’<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">‘Well,’
replied his friend, ‘imagine you were due to be hanged on a certain day, then
someone came along and said he would be hanged in your place so you could go
free. How would that make you feel?’<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">‘It would
make me feel good,’ said the first character, brightening.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">‘I rest my
case,; said the second.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">Furthermore,
it has been the tradition of the majority of the western church to commemorate
this event on the Friday following the Jewish Passover (see part 2 for further information
about this).<o:p></o:p></span></div>
<ul style="margin-top: 0cm;" type="disc">
<li class="MsoNormal"><span style="font-family: "Tahoma","sans-serif";">The Gospels all mention ‘the Sabbath’ as the day
following the crucifixion. As the Jewish Sabbath was held weekly on a
Saturday, it naturally follows that the crucifixion was on the Friday.<o:p></o:p></span></li>
<li class="MsoNormal"><span style="font-family: "Tahoma","sans-serif";">After the resurrection, Jesus met two disciples on
their way to Emmaus. As He came near to them He could see they were sad
and He asked them what the problem was. Not recognising Him, they explained
what had occurred in the preceding days, namely the crucifixion, ‘and
besides all this, today is the third day since these things were done’
(Luke 24v21). As we are told that this was ‘the first day of the week’
(v1, cf v13), then it follows, counting backwards, that the crucifixion
occurred on Friday (Sunday – Saturday – Friday – the third day).<o:p></o:p></span></li>
</ul>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">But wait a
moment. Didn’t Jesus say something about being three days and three nights in
the earth, speaking about His burial?<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";">‘Then
certain of the scribes and of the Pharisees answered, saying, Master, we would
see a sign from thee. But he answered and said unto them, An evil and
adulterous generation seeketh after a sign; and there shall be no sign given to
it, but the sign of the prophet Jonas. For as Jonas was three dyas and three
nights in the whale’s belly; so shall the Son of man be three days and three
nights in the heart of the earth.’</span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"> Matthew
12v38-40<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">The Jews
calculated a day from 6pm one day to 6pm the next; the day from 6am to 6pm and
the night from 6pm to 6am. If Jesus was crucified on Friday, then that only
allows for one full day, one part day, and two nights. If you count part days
as days, then that is only two days and two nights:<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">Friday afternoon
(3pm-6pm) – day one<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">Friday
6pm-Saturday 6am – night one<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">Saturday
6am-Saturday 6pm – day two<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">Saturday
6am-Sunday 6am – night two<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">We know from
the Gospel record that the women arrived at the tomb early on the first day of
the week (Sunday) ‘as it began to dawn, toward the first day of the week’
(Matthew 28v1). In other words, as it says in John 20v1, the women arrived at
the tomb ‘when it was yet dark’. Therefore, Sunday daytime cannot be counted as
a day – and even if it were, that still only accounts for two nights. The stone
was already rolled away; Jesus had already risen from the dead – some time
between 6pm Saturday evening and 6am Sunday morning.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">So did Jesus
mean it literally when He spoke of ‘three days and three nights’? I have come
across some who have said ‘it’s only one verse,’ as if it doesn’t matter. But we
need to take into consideration ‘the whole counsel of God’, not leaving out the
‘odd verse’ because it doesn’t happen to fit with our theory or practice. If
this is the case, then we have to allow for three days and three nights in the
grave – which causes something of a dilemma for those who accept that the
crucifixion occurred on Friday.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">So let’s
count backwards:<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">Saturday 6pm-Sunday
6am – night three<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">Saturday 6am-Saturday
6pm – day three<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">Friday
6pm-Saturday 6am – night two<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">Friday
6am-Friday 6pm – day two<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">Thursday
6pm-Friday 6am – night one<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">As we know
that the death of Christ occurred at 3 in the afternoon, we then have:<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">Thursday
3pm-Thursday 6pm – day one<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">This places
the crucifixion on Thursday afternoon and not Friday afternoon as previously
thought. How can this be, especially when there are clear references to ‘the
Sabbath’ in the Gospels?<o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">The clue is
given in John’s Gospel, ch.19v31:<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";">‘The
Jews therefore, because it was the preparation, that the bodies should not
remain on the cross on the Sabbath (<b>for
that Sabbath was a high day</b>), asked Pilate that their legs might be broken,
and that they might be taken away.’<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">In short,
this Sabbath was not the regular weekly Sabbath, but a special one. While the
weekly Sabbath occurred regularly every Saturday, Passover and the first day of
the Feast of Unleavened Bread were always on a fixed date, namely, the 14<sup>th</sup>
and 15<sup>th</sup> days of Nisan (the first month of the Jewish calendar),
respectively. On occasion, of course, the two days (Passover or the first day
of the Feast of Unleavened Bread and the weekly Sabbath) might coincide, it was
by no means the case that they would do so every year.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">In order to
accommodate Jesus’s statement that He would be in the grave for three days and
three nights, we need to look at the institution of the Passover and the Feast
of Unleavened Bread in the book of Leviticus:<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal" style="margin-left: 36.0pt;">
<span style="font-family: "Tahoma","sans-serif";">‘These
are the feasts of the Lord, even holy convocations, which ye shall proclaim in
their seasons. In the fourteenth day of the first month at even [evening] is
the Lord’s Passover. And on the fifteenth day of the same month is the feast of
unleavened bread unto the Lord: Seven days ye must eat unleavened bread. In the
first day ye shall have an holy convocation [assembly]: ye shall do no servile
work therein. But ye shall offer an offering made by fire unto the Lord seven
days: in the seventh day is an holy convocation: ye shall do no servile work
therein.’</span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"> Leviticus
32v4-8<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">The first
and last days are described as ‘an holy convocation: ye shall do no servile
work therein’. A convocation is a gathering together – the people were expected
to gather as a whole on that day; work was also restricted, thus making the day
a ‘Sabbath’ – ie a day of ‘rest’ (the word Sabbath means ‘rest’). By the time
of the New Testament, the ‘holy convocation’ caused the day to be referred to
as a ‘high day’ – a special Sabbath and not the regular weekly Sabbath, which
was not a ‘high day’.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">Thus, the
events of Holy Week are as follows:<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";">Wednesday – the
Jews celebrated the Passover; Jesus and His disciples also celebrated the Passover.
For Christians, this has become known as the Last Supper and instituted the
communion service. This meal would have taken place in the evening: ‘<span style="background: #FDFEFF; color: #001320;">In the fourteenth<span class="apple-converted-space"> </span></span><i>day</i><span class="apple-converted-space"> of the first month <b>at even</b><span class="apple-converted-space"> </span></span><i>is</i><span class="apple-converted-space"> the LORD'S passover.</span>’ (Leviticus
23v5)<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="background: #FDFEFF; color: #001320; font-family: "Tahoma","sans-serif";">Thursday – the Day of Preparation. The Jews would be
purging their homes of all leaven (yeast/raising agent). Leaven in the New
Testament is explained as a symbol of sin. Thus the house of Israel
symbolically removed all ‘sin’ from their homes. The crucifixion took place on
this day. It is fitting that ‘the Lamb of God that taketh away the sin of the
world’ should be crucified on the day when Israel symbolically removed all sin
from their lives. Jesus died at 3pm; the Jews requested that the legs of the
other two men crucified with Him would be broken. This was in order that they
would die more quickly, so that the bodies could be removed before the high
Sabbath, the first day of the Feast of Unleavened Bread, began, at 6pm on
Thursday.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="background: #FDFEFF; color: #001320; font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="background: #FDFEFF; color: #001320; font-family: "Tahoma","sans-serif";">Friday – the first day of the Feast of Unleavened Bread. This
was the Sabbath referred to in the Gospels; the ‘high day’ mentioned in John’s
Gospel, giving us the clue that this was not an ordinary Sabbath, but a special
one.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="background: #FDFEFF; color: #001320; font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="background: #FDFEFF; color: #001320; font-family: "Tahoma","sans-serif";">Saturday – the regular weekly Sabbath. This particular
year, the two Sabbaths were on consecutive days.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="background: #FDFEFF; color: #001320; font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="background: #FDFEFF; color: #001320; font-family: "Tahoma","sans-serif";">Sunday – the normal first day of the week. This was the
first opportunity the women would have had to attend to the burial of Jesus. They
came to the tomb as early as possible, after the Sabbath had finished, to
embalm the body of their Lord, only to find the stone rolled away and the body
gone!<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="background: #FDFEFF; color: #001320; font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="background: #FDFEFF; color: #001320; font-family: "Tahoma","sans-serif";">Thus we can see that the crucifixion did not happen on a
Friday at all, but on a Thursday. A Friday crucifixion does not allow for the
words of Jesus that He would be three days and three nights in the earth. The question
remains, does it actually matter?<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="background: #FDFEFF; color: #001320; font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="background: #FDFEFF; color: #001320; font-family: "Tahoma","sans-serif";">In one sense, no. We commemorate the death of Jesus
regularly in the communion service, as He commanded; and we can commemorate His
death in a special way whenever we choose. There are those who say that if it isn’t
in the Bible, then we shouldn’t do it (the ‘regulative principle’), however,
the Bible does not forbid such a commemoration and says ‘One man esteemeth one
day above another: </span><o:p></o:p><span style="background-color: #fdfeff; background-position: initial initial; background-repeat: initial initial; color: #001320; font-family: Tahoma, sans-serif;">another esteemeth every day<span class="apple-converted-space"> </span></span><i><span style="background: #FDFEFF; color: #001320; font-family: "Tahoma","sans-serif"; font-size: 11.0pt; line-height: 115%; mso-ansi-language: EN-GB; mso-bidi-language: AR-SA; mso-fareast-font-family: Calibri; mso-fareast-language: EN-US;">alike</span></i>. <span style="background-color: #fdfeff; background-position: initial initial; background-repeat: initial initial; color: #001320; font-family: Tahoma, sans-serif;">Let every man be fully persuaded in his own mind.</span>’ <span style="background-color: #fdfeff; color: #001320; font-family: Tahoma, sans-serif; font-size: 11pt; line-height: 115%;">Romans 14v5.</span></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="background: #FDFEFF; color: #001320; font-family: "Tahoma","sans-serif";">On the other hand, to ignore Jesus’s words where He
explicitly says ‘three days and three nights’ is to suggest we can play fast
and loose with the Bible. If we can ignore one verse because it is ‘inconvenient’,
what else can we ignore and dispense with?<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="background: #FDFEFF; color: #001320; font-family: "Tahoma","sans-serif";"><br /></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
</div>
<div class="MsoNormal">
<span style="background: #FDFEFF; color: #001320; font-family: "Tahoma","sans-serif";">Far better to readjust our traditions in light of the whole
counsel of God, not picking and choosing what we want to believe, but accepting
what the whole Bible has to say to us.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="background: #FDFEFF; color: #001320; font-family: "Tahoma","sans-serif";"><br /></span></div>
<div class="MsoNormal">
<span style="background: #FDFEFF; color: #001320; font-family: "Tahoma","sans-serif";"><br /></span></div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4467688097380293655.post-80035304584452231202013-01-13T20:06:00.001+01:002013-01-14T00:10:05.552+01:00Eternal Security - truth or not?<span style="color: darkcyan;">
</span><br />
<center>
<h1>
The Eternal Security Teaching</h1>
</center>
<center>
<span style="font-size: medium;">by J. L.
Stauffer</span></center>
<br />
<br />
What is meant by the "eternal security teaching"? Some ministers and
Christian workers speak against it, others defend it. Those who hold it, claim
for it a Biblical foundation. Those who oppose it do so with the Word of God. Is
it a harmful or helpful doctrine? Will the acceptance of this teaching by
Christian people result in strengthening or in weakening convictions on the "all
things" of the Word of God? Will it aid or hinder Christian people in
appreciating the so-called unpopular principles taught by Christ and the
apostles that are so generally ignored by people "professing godliness"? Will
sin look more hateful or less so to the one who embraces the teaching of eternal
security? These thought-stimulating queries should cause us to desire the truth
on this live issue.
<b>The Eternal Security Teaching Defined</b>
There is perhaps no teaching that at first sight has a greater appeal to the
sincere believer than this doctrine. There are expressions of the greatest
loyalty to the Word of God. There is no teaching that apparently at first sight
exalts Jesus Christ more than this does. The thought that we are eternally
secure and as sure of heaven as if we were already there is inspiring, to say
the least. Before we pass judgment, it would probably be better to allow the
advocates of this doctrine to define their own terms, and tell us in their own
words exactly what they mean:
<br />
<br />
<ol>"Some Christians maintain that true believers may fall away and be eternally
lost. Scriptures do not say so."--<b>From 'Straight Paths" by Alexander
Marshall</b>
"The Scriptures declare that, in virtue of the original purpose and
continuous operation of God, all who are united to Christ by faith will
infallibly continue in a state of grace and will finally attain to everlasting
life." <b>--Strong's Systematic Theology. </b>
"They whom God hath accepted in His Beloved, and effectually called and
sanctified by His Spirit, can neither totally or finally fall away from the
state of grace; but shall certainly persevere therein to the end, and be
eternally saved." <b>--Westminster Confession of Faith. </b>
"Summarizing the teaching of these seven passages we learn that God has
'ordained to eternal life' certain ones, and that in consequence of His
ordination, they, in due time, 'believe'; that God's ordination to salvation of
His own elect, is not due to any good thing in them nor to anything meritorious
from them, but solely of His 'grace'; that God has designedly selected the most
unlikely objects to be the recipients of His special favors, in order that 'no
flesh should glory in His presence'; that God chose His people in Christ before
the foundation of the world, not because they were so, but in order that they
'should be, holy and without blame before him'; that having selected certain
ones to salvation, He also decreed the means by which His eternal counsel should
be made good; that the very 'grace' by which we are saved was, in God's purpose,
'given us in Christ Jesus before the world began'; that long before they were
actually created, God's elect stood present before His mind, were 'foreknown' by
Him, i. e., were the definite objects of His eternal love.<br />"Has God
fore-ordained certain ones to damnation? That many will be eternally damned is
clear from Scripture, that each one will be judged according to his works and
reap as he has sown, and that in consequence his 'damnation is just' (Rom. 3:8),
is equally sure, and that God decreed that the non-elect should choose the
course they follow we now undertake to prove.<br />"From what has been before us
in the previous chapter concerning the election of some to salvation, it would
unavoidably follow, even if Scripture had been silent upon it, that there must
be a rejection of others. . . . If there be some whom God has elected unto
salvation (II Thess. 2:13), there must be others who are not elected unto
salvation." <b>--From "Sovereignty of God" by Dr. Pink. </b>
"When a person is born from above by the regenerative power of the Holy
Spirit he cannot be lost, because he has become partaker of the Divine nature,
and also because God is able to keep him"-From "Bible Problems Fairly Met"
<b>--by Grant Stroh. </b>
"The eternal security of the believer is a New Testament doctrine and cannot
be applied to Old Testament believers, who were under a covenant of works, not
of grace. . . . Not so with the believer, who is saved by grace, and his
disobedience does not affect his salvation, but fellowship, peace, and growth."
<b>--C. L Scofield in "Question Box." </b>
The sovereign and eternal choice of persons (Eph. 1:4), infallibly secures
all embraced in God's election, and which believers now know (I Thess. 1:4).
They cannot perish, for they were chosen in Christ before sin entered, or the
course of human responsibility commenced, hence neither the state of the
creature nor his doings can frustrate God's eternal choice of
individuals.<br />"If you are a child of God, you are that forever. The
relationship is an eternal one. A failed and failing child has an advocate with
the Father (I John 2:1). Can anyone pluck the saved sheep out of the hand of the
Son (John 10:28)? Can man or devil pluck the believer out of the hand of the
Father (v.29)? Are not the Father and the Son absolutely one in counsel and
purpose in the eternal preservation of every sheep (v.30)? Is not eternal life
the gift of God (Rom. 6:28)? And the gifts and calling of God are without
repentance (Rom. 11:29), that is without change or recall." <b>--Walter Scott.
</b></ol>
<br />
In other words, the teaching may be summarized in the following way: that
eternal life once received can never he forfeited by any act or determination of
the human will; that eternal life is a gift and cannot be withdrawn; that if you
deny eternal security, then you assert that salvation is by works, by means of
human merit, and not by grace; that to deny eternal security is to belittle the
finished work of Christ; that since believers become ministers of Christ's body,
if you deny eternal security, then Christ will have a mutilated body throughout
eternity; that Christians may backslide, imperil their reward, lose their
fellowship with the Master, but can never lose their salvation or go into
apostasy.
<b>Three Steps in the Eternal Security Doctrine</b> The eternal security
teaching is presented in about three steps, occurring in logical sequence. No
one who accepts the first step or presentation of the issue can avoid the other
two that follow, unless he is awakened to its error. <b>For the believer who has
been reading his Bible and yet has not heard of the eternal security claims, to
be approached with the full eternal security teaching at once, would be a shock
that would result in their rejection. Evidently for this reason, the eternal
security teaching is unfolded a step at a time. </b>The three steps in their
order of presentation to a convert to eternal security are as follows:
1. If a person is truly born again by the Spirit of God, <b>he will not want
to go out into sin. </b>He is kept by God and is eternally secure.
2. If a person is truly born again by the Spirit of God, <b>he may go out
into sin, but since he is born again, God will certainly bring him to repentance
again before He allows him to die. </b>
3. if a person is truly born again by the Spirit of God, <b>he is saved
eternally, no matter how he lives and how he dies. </b>
Christian people who are satisfied to abide by the Word of God will have very
little criticism for the first step as stated above. The man who does not want
to sin and trusts in the keeping power of Christ is certainly secure. The
weakness in the first step is the fact that no conditions are admitted in
connection with our keeping.
The second step is unscriptural because it throws the responsibility of the
sinning saint's recovery on the Lord. Incidents will be given later on to show
that man's free will enters in, and that God will do nothing in the salvation of
sinners and the recovery of sinning saints that violates this God-bestowed
attribute of personality.
The last step is the ultimate one that believers in eternal security will
hold, if they are consistent with their avowed principles. Newly won converts do
not get the "third step teaching" in the beginning. The very thought that a
saved man is secure m sin would be repelling to a new disciple. As one grows in
knowledge concerning the favorite arguments of the eternal security teachers and
their mode of Biblical interpretation, he becomes reconciled to the third and
final form in which this doctrine manifests itself.
<b>Not Biblical Assurance</b>
Eternal security is not Biblical assurance. Assurance is the right and
heritage of every true believer in Jesus Christ. God intends that saved people
should know that they are saved. The Gospel of John was written to show us how
to be saved. The Epistle of John tells us how we may know we are saved. God in
mercy withholds assurance from the believer who lives after the flesh and walks
in darkness. Eternal security would emphasize the absolute security of the soul
upon the basis that God has given man something that is eternal and
unconditional. Christian assurance rests upon the promises of God, but
recognizes the conditions of God's keeping. Our salvation rests upon Christ
alone. Our keeping rests upon Christ alone. In each instance, however, certain
conditions are laid down that dare not be ignored. Christ saves from sin, not in
sin. Christ keeps from sin, not in sin. Following will be found a few of the
many precious Scriptures asserting Biblical assurance: I Jno. 3:2, 20, 21; 2:1,
17, 24; Rom. 8:16; Heb. 7:25; Jno. 1:12, 13; I Jno. 5:13; Jude 20:24.
<b>Eternal Security Problems</b>
The eternal security teaching seems to have originally grown out of such
unscriptural teachings as limited atonement, unconditional election,
foreordination, and reprobation; and the perseverance of the saints. While many
who have held these doctrines in the past have not used the term "eternal
security," yet the Calvinistic term "perseverance of the saints" is recognized
as akin to it. We readily admit that many now hold to the eternal security
teaching (basing their faith on misinterpretations of Scripture), who are not
acquainted with historical Calvinism and Calvinistic creeds. Advocates of
eternal security differ much among themselves, but agree on at least one point,
namely, that a believer once saved cannot be lost under any circumstances or
conditions.
One of the problems facing the doctrine is the election problem. Has God
elected certain ones from all eternity to be saved? Did God foreordain certain
ones to be saved? If certain ones are foreordained to be saved, then others must
be outside of the elect group, and they in turn are foreordained to be lost;
those who are elected to be saved will be saved. Those who are elected to be
lost will be lost. Neither can help it; they are the victims of God's sovereign
choice of persons; the saints become such by "irresistible grace," not through
any volition of their own. Others claim that volition enters in, also the
preaching and influences of the Gospel, but wind up at the same place by saying
that <b>all these means are foreordained</b>, even the volitional response is
according to God's decree. If I am a <b>saint</b> because of the <b>sovereignty
of God, rather than the grace of God, where is God's honor</b>? If, as the
Westminster Confession declares, "God from all eternity did by the most wise and
holy counsel of His own will freely and unchangeably foreordain whatsoever comes
to pass," then neither the saint nor the sinner has any real or actual
responsibility before God. <b>But is not God the author of sin, if I am
foreordained to be a sinner and every act in my life is predetermined and
foreordained by God?</b> Wherein is God glorified through the life of the
Christian, if it is not the result of a voluntary service and worship?
Another problem facing the eternal security believer is the question
concerning infants. Most Evangelical Christians believe that all infants come
under the provisions of the atonement of Christ until accountability arrives.
The teachings of Calvinistic election and foreordination make it clear that
there must be non-elect infants, if there are non-elect adults. <b>How can one
consistently hold the true Biblical principles and yet cherish such a
God-dishonoring doctrine as foreordination and reprobation? </b>
A third problem that the eternal security believer must face is that of the
<b>extent of the atonement</b>. If God has foreordained that certain ones are
elect, then Christ certainly did not die for all men as the Scriptures
constantly affirm. Christ's death on the cross was sufficient for all, but is
efficient only to those who believe. "He is the Savior of all men especially of
those who believe." <b>If a limited atonement is the teaching of Scriptures, as
Calvinists would have us believe, why do those who have it in their creeds not
preach "the whole counsel of God" including reprobation? </b>
A fourth problem concerns <b>the sincerity of the offer of the Gospel to all
men.</b> Can we be sincere in announcing, "whosoever will may come," when only
<b>elect ones can come, and the others cannot</b>, according to some eternal
security teachers? Calvinists have wrestled with this problem for centuries. The
present tendency among them is to abandon much of their creedal teaching along
this line.
The writer is aware that many converts to the eternal security teaching did
not think through all that is involved in this doctrine before they accepted it.
The writer gives this as a personal testimony concerning a past experience in
his own life. Many today hastily accept this doctrine, feeling that here is a
new mine of truth that they have just discovered, <b>but in reality it is an old
mine that is largely abandoned, except the eternal security vein, which is still
worked hard. </b>
<b>Errors of the Eternal Security Teaching</b>
Reader, if you have become involved in this erroneous teaching, do not throw
aside this article hastily. If you have the truth, it will stand investigation.
If you do not have the whole truth, certainly as an honest and conscientious
individual you should desire it. The writer (who once believed this doctrine)
well remembers his reaction when accosted by well-meaning brethren who in-formed
him he was in error in connection with this particular teaching. It is not
according to human nature to relish the information that we are wrong. On the
other hand, <b>it is our friends, our real friends, who tell us of our
errors</b>. We shall endeavor to show that the eternal security teaching is
erroneous from a number of viewpoints, while Christian assurance is a specific
Bible teaching for the children of God.
<b>1. Eternal security as a teaching is based on partial Scriptures.</b>
"All Scripture is given by inspiration of God and is profitable." <b>This
teaching magnifies the "verilies," but discounts the "ifs"; yet both are given
by God and are equally inspired. </b>Conditions of salvation and conditions of
keeping are not named in every Scripture. Scriptures of warning are addressed to
such believers as may be careless, indifferent, trifling, boastful, or
presumptuous. The usual group of Scriptures quoted by the eternal security
believers are the kind that are needed to encourage and sustain the fearful,
trembling, and weak saints who earnestly desire to do the will of their Lord,
but are harassed by the devil and beset with doubts. <b>"Yet forty days and
Nineveh shall be destroyed," was a "verily" as far as the statement was
concerned, but there was an "if" implied in one of the promises of God.</b> (See
Jer. 18:1-12.) Such Scriptures as Jno. 10:27, 28; Col. 3:1-3; Jno.3:36; 5:24;
Jude 24; Rom. 8:34-39; Heb. 7:25, and a lot of others that 'night be given are
precious to every believer. They make it clear that we are safe in Christ Jesus.
No outside power or influence, neither men, angels, nor devils, can come between
us and our Lord; <b>but there are conditions of salvation and there are
conditions that govern our keeping.</b> We do not question God's sovereignty,
His power, His omnipotence; we believe and hold to all of them. <b>On the other
hand as honest people, we dare not close our eyes to the fact that God has laid
a responsibility upon free moral agents that He does not violate by His
sovereignty, His omnipotence, His election, or any other office or attribute
belonging to Deity. The condition that saves is the same condition that keeps.
</b>Eternal security believers constantly underscore "hath" in John 5:24 but
overlook the condition, "believeth." They will take Jno. 10:27-29 and underscore
the "never perish" and "no man is able to pluck them out of my hand," but ignore
the fact that this promise is made to the "sheep that hear his voice and follow
him." <b>As long as this condition continues, the keeping continues. No other
interpretation is consistent with free moral agency. </b>
<b>2. Eternal security teaching wrests Scripture to establish its claims.</b>
It starts out with an unscriptural premise and is then compelled to give forced
(and many times inconsistent and illogical) interpretations to some Scriptures
to sustain the premise. The eternal security teachers will tell you that it is a
New Testament doctrine, but they do not hesitate to gather "proof verses" from
the Old Testament. They will declare that a troublesome Scripture in the New
Testament, that stands in the way of maintaining their doctrine, belongs to some
other age, or it may have been written to the Jews, and is therefore not
applicable to the Christian believer.
a. They cannot find an appropriate New Testament Scripture to show that what
God does, He does for ever, so they will quote Eccl. 3:14. It is not sound
Biblical exegesis to support a New Testament teaching by the isolation of an Old
Testament text from its context as is done in this instance.
b. They will use Rom. 11:29 to prove that the gift of eternal life is not
subject to recall by God, but deny the right of anyone to use Rom. 11:19-28,
which is the context of verse 29 to show that the Gentile's continuance in favor
of God was conditioned upon faith. <b>It is poor exegesis, to say the least, to
use verse 29 to prove a doctrine for Christian believers and then deny the
application of verses 19-28 to the same group. </b>
c. They will quote Psa. 51:12 to prove that a believer loses the "joy of
salvation" when he sins, but deny the right of others to quote Psa. 51:11. Let
me quote from a pamphlet by one of the eternal security defenders: "One of the
results of David's terrible fall was the loss of his joy of God's salvation.
'Restore unto me the joy of thy salvation' was his heart-broken cry. . . David
prayed, 'Take not thy Holy Spirit from me' (Psa. 51:11), but this was under the
dispensation of the law." Here you have two quotations from the same author and
the same publication; a most unfortunate example of playing fast and loose with
Scripture. <b>You have the startling paradox here that David was a believer who
had the Holy Spirit, and further that David was in danger of losing the Holy
Spirit, hut could not lose his salvation, nothing but the joy of it. Reader, do
you believe that David could have had salvation without the Holy Spirit? </b>
d. They will tell you that Heb. 6:4-6 does not describe a true believer, and
then will misinterpret the various statements to confirm their claim. They will
deny that the word "partaker" (meaning "having part with") in this reference
could mean actual connection with the Holy Spirit, but they accept the same word
and allow the real meaning of the word without quibbling in Heb. 3:1, 14; 12:8;
H Tim. 1:8; II Pet. 1:4.
e. They will attempt to show that the word "taste" in Heb. 6:4-6 did not mean
participation in salvation or to experience anything of salvation, but they
accept the same word without reserve and allow it to hold that very meaning in
Matt. 16:28; Luke 14:24; Jno. 8:52; Heb. 2:9; I Pet. 2:3.
f. They will attempt to mar the force of the word "abide" as found in Jno.
15:1-7, but will accept it without question when found in such verses as Jno.
3:36, 8:35; I Jno. 2:6; 3:14, 15. In John 15 we have the language of a parable.
Christ is the Vine. He says so. Christians are the branches. Unfruitful ones are
taken away. They were in Him in verse two. <b>"If any man" is usually applied to
an unconverted one, but the unconverted are not in Him.</b> This message was for
age-long application and so Christ simply said: "If any man (literally 'any
one') abide not in me, he is cast forth as a branch, and men gather them and
cast them into the fire." Let us review the symbols. Christ is the vine,
Christians are the branches. Why should not the men (reapers) be the angels here
like in Matt. 13? Fire in Matthew represents future punishment, why not the same
here? Why insist upon symbolical language only where it fits the theory? Better
adapt the theory to the Scriptures, than to attempt the reverse.
g. Eternal security teachers play on the word "eternal." They say "that which
is eternal cannot cease to be." But eternal life had a beginning in the
believer. It is the life of God. It is the result of union with Christ.
<b>Eternal life adds nothing to the duration of the believer's existence. All
men have eternal existence. </b>Scofield says: "Eternal life is a phrase of
quality of life, rather than of duration merely." Can this quality of life end
in the believer? Has God given free moral agents something unconditionally that
He cannot withdraw? The eternal security teaching so affirms. We believe the
Scriptures state otherwise. <b>Saints are always dependent upon God, even after
receiving eternal life. </b>
<b>3. The eternal security teaching, if true, makes it safe for a believer to
live in sin if he desires to do so.</b> One who has just accepted the eternal
security teaching will flatly deny this statement. <b>In fact, the eternal
security teachers will likely deny it also; but when pressed with the many
problems that this doctrine develops, they will finally admit that a once-saved
person though living in sin is safe as far as his eternal life and destiny are
concerned. </b>That my readers may know that I am not misrepresenting the
doctrine, I shall give a few quotations from several different teachers:
"But the relationship once formed by God Himself, is not maintained by a
consistent life, nor can it be broken by unworthy conduct. Hence a child of God
dying under circumstances of an ungodly kind has passed away into the presence
of Christ under a cloud. But neither sin nor death can destroy a relationship
which is necessarily eternal, because spiritual." <b>--Scott in "Holding On."
</b>
< ** "What then are the consequences of a believer's sinning? And
particularly what are the penalties involved by conscious, deliberate, repeated,
unconfessed sins; on the part of a child of God? First, we shall consider the
negative answer:
<br />
<ol>1. He does not cease to be God's child.<br />2. He does not forfeit eternal
life.<br />3. He does not lose the Holy Spirit.<br />4. He does not become unfit for
heaven.<br />5. He does not eternally perish.</ol>
<br />
"Positive side:
<br />
<ol>1. His communion with God is broken.<br />2. His joy of salvation is
lost.<br />3. His power for service is destroyed.<br />4. His witness for Christ is
nullified.<br />5. His position in glory is affected.<br />6. His conduct will bring
chastisement from the Lord.<br />7. His physical life is endangered."</ol>
<br />
<br />
<hr />
[** I have quoted from the older edition of the pamphlet by Pink called "Sins of
the Saints." It had been circulated for over ten years as above outlined, but
the statement concerning the consequences of deliberate, repeated, unconfessed
sins was too rank for many people and the pamphlet was revised and reprinted,
this statement being left out, but no note concerning the revision was ever
placed in the new edition. In place of the objectionable preamble to the above
points, the following is given: But what of the one who is 'overtaken in a
fault' (Gal. 6:1)? What of the one who really hates sin and resists it; who
truly and daily endeavors with all his might to please God and glorify Christ,
who actually does seek first the kingdom of God and His righteousness (Matt.
6:33), but who, nevertheless, is conscious that he offends in many things (Jas.3
:2), what are the consequences of such sins in the believer?" Then follow the
five negatives and the seven positives as given above. As now stated in the
revised pamphlet, there is very little objection to it from a Biblical viewpoint
Later writings of Pink, however, prove that the way the tract appeared before
its last revision, is the way Pink believes, and this is in harmony with the
eternal security teaching in general according to their literature and
addresses.]
<br />
<hr />
<br />
Dr. L. S. Chafer gives the following:<br />
"What if a Christian dies with
unconfessed sin? Answer: It is quite impossible that any believer knows,
remembers, or has confessed every sin. Confession, after all, is but telting
Him, and this could better be done, perhaps, in His gracious presence than
otherwise."
<br />
In other words Dr. Chafer would tell us a person may die in his sins and
confess them when he gets to heaven. It is true that no one remembers all his
sins at the time of his conversion, but we confess our sinful state, and as the
Holy Spirit convicts of specific sins we confess them and make restitution. If
the Spirit of God would bring all of our Sins before us at one time, it is quite
possible the new born believer would be overwhelmed with despair.
Reader, what about the <b>many danger signals and Scriptural warnings</b>
found in the Word of God and addressed to believers? <b>Does God warn where
there is no danger?</b> Is God less consistent and reliable than our state
highway department? To accuse God of such folly is unthinkable.
It was written to Christians, "if ye live after the flesh ye shall die" (Rom.
8:13). How can Christians continue to live after the flesh and remain secure in
their standing before God?
"But when we are judged, we are chastened of the Lord that we should not be
condemned with the world" (I Cor. 11:32). Here the purpose of chastisement for
sin is stated. The object is to keep believers from being condemned with the
world. If the chastened ones do not repent and turn from their sins, <b>they
will be condemned with the world.</b> If eternal security were true' then these
believers would be as sure of heaven in their sin as if they were already there,
whether they repented or not.
"That ye receive not the grace of God in vain" (II Cor. 6:1). Here lies a
possibility. Here is a warning to believers. Eternal security virtually denies
that a believer can receive the grace of God in vain. Was Paul wrong?
"Take heed, brethren, lest there be in any of you an evil heart of unbelief
in DEPARTING from the living God" (Heb. 3:12).. 15 this an empty warning? Is
there no possibility of departure here? Certainly one who knows not God, could
not depart from the living God through an evil heart of unbelief. A sinner with
an evil heart knows not God and is already far from God by nature. This warning
was addressed to "holy brethren, partakers of the heavenly calling" (Heb. 3:1).
"For we are made partakers of Christ, if we hold the beginning of our
confidence steadfast unto the end" (Heb. 3:14). Then follows an. actual
historical incident that is held up to us as a warning, Heb. 3:15-19, cf. I Cor.
10:1-12.
The excommunication of the sinning believer in I Cor. 5 was designed for his
repentance and restoration. <b>Eternal security teachers declare this man would
have remained saved, even though he would not have confessed his sin and
forsaken it.</b> Then we are face to face with the words that follow in the
sixth chapter, verses 9 and 10. (1) If this man would have been saved without
repenting of his fornication, then God would have had a fornicator in glory
despite the testimony of about a dozen Scriptures to the contrary. (2) Or we
will have to decide that fornication is no longer fornication when committed by
a saint, and then Paul was wrong in so designating it. (3) Or we are faced with
the fact that this man needed to confess and disown his sin or be condemned. We
are thankful he did the latter, according to II Cor. 2:3-10, and again came into
fellowship with his Lord.
Peter likewise sinned grievously in his denial of the Lord. Jesus had said:
"Satan hath desired to have you that he may sift you as wheat, but I have prayed
for thee that thy <b>faith fail not.</b>" For faith to fail would have been
fatal, for we are <b>"Kept by the power of God through faith."</b> We are
<b>saved</b> by faith and <b>kept</b> by faith. God does the saving and the
keeping, but human responsibility is involved in the word FAITH. If there had
been no possibility of faith failing <b>in Peter, then Christ's prayer was
unnecessary. If Peter's faith had failed, then Christ's prayer was not
answered.</b> That Peter's faith did not fail is evident from the effect that
Peter's denial had upon him: "He went out and wept bitterly." Peter owned his
Lord upon the first occasion possible, and confessed Him publicly before his
fellow-apostles
Many of the eternal security teachers gave beautiful expositions of the Bible
doctrine of non-resistance before the great European war broke out. After the
United States declared war, many of them allowed themselves to be governed by
the cry of the multitude and sought by the Word of God to justify the awful
carnage. One wrote a pamphlet of about one hundred pages entitled, "SHOULD A
CHRISTIAN FIGHT?" In this book-let he characterized war as "butchery," "dirty,"
"hell," "denial of Jesus," "drunk with blood," "assisting the prince of hell,"
"murder," "idolatry," "modern Moloch," and many other names that were quite
fitting to describe the awful carnage. <b>After a loyal Biblical discussion all
the way through the book, with one small paragraph, he revealed his eternal
security bias and discounted all be said in these words:</b>"This truth (the
unscripturalness of war) is the logical, practical, and inevitable application
of what you have espoused so long and with such remarkable and God-given
success. We therefore implore you with tears, now that the test has come, not to
deny the faith through cowardice as Peter denied his Lord. <b>This truth though
not vital to salvation, is like many others, vital to future rewards."</b>
According to this teacher, war is murder and "ye know that no murderer hath
eternal life abiding in him"; yet, according to his teaching, believers can
murder their fellowmen and go to heaven and lose nothing but some of their
reward.
Reader, beware of a teaching that holds it possible for a believer to live
after the flesh, follow the dictates of a hostile world, deny his Lord, and
still be sure of Heaven. The Gospel of Jesus Christ delivers us from the guilt
of sin, the intercessory work of Christ gives us power over sin if we
appropriate it, and His second coming will deliver us from the presence of sin.
<b>There is no security in sin for either saint or sinner.</b>
<b>4. The eternal security teaching cannot consistently hold man to be a free
moral agent.</b>
Free moral agency and eternal security are in-compatible. Our Lord said,
<b>"Repent and believe</b> the Gospel." Eternal security teachers declare that
according to Eph. 2:1 man is "dead in trespasses and sins." They say: "How can a
dead man repent?" Yet they repeatedly say: "believe, believe, believe!" <b>We
would like to inquire as to how a dead man can believe?</b> "Dead in trespasses
and sins" is not the only description of the natural man. Man is an
<b>enemy</b>. This suggests the hostility of a living man needing
reconciliation. Man is said to be <b>without strength</b>. This suggests
helplessness. Man is <b>blinded</b> by the devil and Christ alone can give
sight. Man is a <b>foreigner</b>. Christ alone can make him a fellow-citizen
with the saints. Many other figures are used to describe man. If "dead in
trespasses and sins" were the only description of the natural man, or of a man
in sin, <b>then we might feel that the Calvinist's interpretation was true and
the denial of the free moral agency of man was justified, but since there are so
many other terms used to uphold the teaching of free moral agency while
emphasizing depravity</b>, we have another evidence that eternal security
interpretations are built upon only a part of the Word. If man is not a free
moral agent, how can he be held responsible for his sin? On what basis can God
judge the world of men? If man is not a free moral agent, but the victim of
God's foreordination, then the responsibility for the existence of evil and of
evil men rests with God. It is "begging the question" for a believer in eternal
security to affirm the salvation of the elect and the reprobation of the
non-elect, then to assert the free moral agency of man and thus create what we
admit is a difficulty, but throw it over on God by saying that it is one of the
Divine mysteries that baffles our solution. God has not created the conflict,
and He does not need to solve the mystery. The mystery is with man, not God. How
can man in the face of Scriptures be content to create such a difficulty?
Read the following testimonies to the free moral agency as found in both
Testaments:
<br />
<ol>"Come now and let us reason together saith the Lord."-Isa. 1:18.
"Ho, every one that thirsteth, come ye."-Isa. 55:1.
"Come unto me all ye that labor and are heavy laden."-Matt. 11:28.
"I set before you life and death, . . . choose life."-Deut 30:19.
"Repent and turn yourselves from all your transgressions so iniquity shall
not be your ruin."-Ezek. 18:30.
Tyre and Sidon would have repented if they had the opportunity that Bethsaida
had. See Matt. 11:21.
"He that belleveth . .. he that believeth not."-John 3:18, 19.
"God gave them over."-Rom. 1:26, 28.
"Every one of us shall give an account of himself to God."-See Rom. 14:12.
"Render to every man according to his deeds."-Rom. 2:6.
"How often would I . . . but ye would not."-Matt. 23:37.
God desires salvation of all-See I Tim. 2:4.
"Ye will not come (not cannot come) to me that ye might have life." John
5:40.
"If ye believe not that I am he ye shall die in your sins."-John 8:24. "As
many as received him." John 1:12.</ol>
<br />
<b>5. The eternal security teaching denies the Biblical conditions for saving
and keeping the believer.</b>
The fact that man is a free moral agent is further proved by the
<b>conditions</b> that are laid down for <b>his salvation</b> and for <b>his
keeping</b>. Eternal security teachers cannot consistently hold otherwise than
that those whom God has decreed to save, will be saved and that irrespective of
conditions. But what saith the Scripture?
<b>Repentance</b> is a condition leading to salvation. Mark 1:15. It was the
answer given to those who wanted salvation on Pentecost. Acts 2:38. The
following Scriptures make it clear that repentance is absolutely required of
Gentile believers in this dispensation: Luke 24:47, 48; Acts 8:22; 17:30; 11:18;
26:20.
<b>Faith</b> is another condition. The jailer was told, "Believe on the Lord
Jesus Christ, and thou shalt be saved" (Acts 16:31; Mk. 16:16).
<b>Confession of Christ</b> openly is another condition. Rom. 10:9, 10. Other
Scriptures make it plain that <b>continued confession</b> of Christ before the
adulterous and sinful generation in which we live is absolutely essential to
Christ's confession of us before the Father. It is true <b>there is no merit
that contributes toward our salvation in any of these conditions.</b> These
conditions call for the confession of Jesus Christ and our disowning of sin.
There is no merit in confession of sin or making of restitution. "By grace are
ye saved THROUGH FAITH; and that not of yourselves, it is the gift of God. Not
of works, lest any man should boast. For we are his workmanship created in
Christ Jesus unto good works which God hath before ordained that we should walk
in them" (Eph. 2:~10). "Not by works of righteousness which we have done, but
according to his mercy he saved us" (Tit. 3:5). '~e gift of God is eternal life
through Jesus Christ" (Rom. 6:23). I offer you a great and expensive gift. You
have your hands full of worthless objects. You refuse to drop the trash and
consequently refuse to accept the gift. So with God and salvation. On the other
hand, suppose you drop your trash and accept the gift. YOU DID NOT MERIT BY IT
BY PUTTING FORTH YOUR HAND, but you met a condition necessary to receiving the
gift, and so with salvation. <b>When you accept the gift you come into a
covenant relation with God. A covenant implies a twofold responsibility. A
covenant is a voluntary agreement, or it is no covenant at all.</b> Can a man
who has voluntarily come into covenant relation with God, also voluntarily
withdraw from this relation? Eternal security says, "No." The Bible on the other
hand teaches the possibility, because the same conditions that were essential to
becoming saved, are also necessary to remaining saved. The following Scriptures
make clear that the <b>Gospel of grace is a covenant</b> as real as the Sinaitic
covenant:
<br />
<ol>"For these are the two covenants."-Gal. 4:22-31.
"He is the Mediator of a better covenant."-Heb. 8:6.
"Hath counted the blood of the covenant wherewith he was sanctified."-Heb.
10:29
"Jesus the Mediator of the new covenant" -Heb. 12:24. "The blood of the
everlasting covenant"-Heb. 13:20.
This same Greek word is also translated "Testament" in a number of instances.
"This cup is the New Testament in my blood."-Luke 22:20.
"Able ministers of the New Testament"-II Cor.3:6.</ol>
<br />
We cannot over-emphasize the power of God, but we can under-emphasize and
ignore man's responsibility. God <b>cannot save</b> a sinner independent of his
meeting certain conditions. To do so would violate man's free moral agency that
is likewise of divine origin. For the same reason God <b>cannot keep</b> a saint
independent of his meeting certain conditions. Let me illustrate by quoting four
very precious Scriptures:
<br />
<ol>1. "He is able to keep that which I have committed unto Him against that
day."-II Tim. 1:12.
2. "Wherefore He is able also to save them to the uttermost."-Heb. 7:25.
3. "Now unto Him that is able to keep you from falling." Jude 24.
4. "Who are kept by the power of God; through faith unto salvation."-I Pet
1:5.</ol>
<br />
These Scriptures <b>teach a condition</b>. Eternal security holds that God
and Christ have promised to keep them without condition and therefore the divine
integrity is at stake if believers could be lost. There is no question here as
to <b>His ability to perform what is promised in every Scripture,</b> but the
<b>will and cooperation</b> of man is necessary in order for Christ to exercise
His keeping ability. God's <b>continued keeping</b> is dependent upon our
continued committal, our continued coming, and our continued faith. To prove
that eternal security believers admit conditions in the language of Scripture
where it does not involve their pet doctrine, I want to call attention to Jno.
3:36: "He that <b>believeth</b> on the Son hath everlasting life: and he that
<b>believeth not</b> the Son <b>shall not see life</b>, but the wrath of God
abideth on him." Eternal security believers underscore HATH, but ignore the
condition in the present, progressive tense of BELIEVETH. Note the more serious
inconsistency, yea, wicked error. If <b>believeth</b> is one act that assures
eternal life, then with the same consistency and logic, <b>believeth not</b>
would be the one act that insures eternal damnation. On the other hand, eternal
security believers will tell you that <b>IF the unbeliever does not continue in
his unbelief</b>, he can be saved, thus admitting a condition. How can they
admit a condition in reference to the unbeliever and deny it with the believer?
<b>"Believeth" is a continuing condition and the believer HATH life only as he
CONTINUES to believe.</b> If no condition were associated with the unbeliever,
alas, no one could get saved.
<b>6. Eternal security denies the Biblical teaching on apostasy.</b>
"Now the <b>Spirit speaketh expressly</b> that in the latter times some
<b>shall depart from the faith</b>, giving heed to seducing spirits and
doctrines of devils" (I Tim. 4:1). A brother wrote me recently that it does not
say "depart from <b>their</b> faith," but "depart from the faith," implying that
these people were not true believers at any time in their life, and this is the
position the eternal security teaching is forced to take in order to sustain its
doctrine. But the people referred to here will depart from the faith because
<b>they are seduced and give heed to doctrines of demons</b>. You can't seduce
the unregenerate. They are already walking "according to the course of this
world" and according to "the prince of the power of the air." They are already
"children of wrath." Satan never ceased to dominate them. It cannot be people
like this, that the Spirit meant The other uses of the word "depart" as found in
Heb. 3:12; II Tim. 2:19; II Cor. 12:8; Acts 12:10; 15:38; 19:9, always involve
reality.
Eleven out of the twelve apostles were kept. God and Christ would have kept
Judas Iscariot, if he had been minded as the others were. We do not have the
space to give quotations from eternal security teachers in order to note the
disposition that they make of this problem concerning Judas, but there is a
unison of testimony among them that Judas was never a true believer, never
really saved. "T6 the Law and the testimony." We much prefer the testimony of
Scripture to the evasions of eternal security teachers. If Judas was saved, then
you have a clear case of apostasy. We believe Judas offers just such an example.
It should be noted that the statements that our Lord made about Judas being a
devil, were made toward the close of His ministry. Note some Biblical facts:
1. Christ chose twelve apostles, including Judas Iscariot. No intimations are
made at the time of the choosing the twelve that Judas was not a true believer
the same as the others. See Matt. 10; Mark 3; Luke 8. Reference to Judas
Iscariot as the traitor is made by several writers of Scripture, long years
after the incident of his death to distinguish him from the other Judas. It is a
mark of identification and in itself throws no light upon the character of Judas
Iscariot when he was chosen by our Lord. We have a similar designation regarding
"Jeroboam, the son of Nebat, which made Israel to sin," which throws no light
upon Jeroboam's character at the time the prophet Ahijah brought him the message
from the Lord. (I Kings 11:26:40.)
2. If Judas was a "devil" from the beginning as some claim, then you have the
startling fact to face that <b>our Lord chose a devil as an apostle. </b>
3. Our Lord foreknew who should betray "in' from the beginning, but Judas had
the same teaching, call, environment, and opportunity to make good as did the
others. <b>Divine foreknowledge does not interfere with man's free moral
agency.</b>
4. If Judas was a devil from the beginning, then such terms as were
prophesied of him hard to reconcile with the other teachings and principles of
the Master. "Yea, mine own familiar friend in whom I trusted, which did eat of
my bread, hath lifted up his heel against me" (Psa. 41:9). <b>Would Jesus,
knowing Judas was a devil, trust in him or call him His "own familiar
friend"?</b> A "devil" is an adversary and enemy; but if, as some eternal
security teachers think, Psalm 55 is a prophetic Messianic psalm of which
Ahithophel turning traitor to David was a type of Judas turning against the
Lord, then we have a second witness from the Psalms that "it was not an enemy
that reproached me." It was "a man mine equal, my guide, and mine acquaintance,
we took sweet counsel together, and walked unto the house of God in company"
(Psa. 55:12-14). <b>Certainly this language does not describe one who was a
devil from the beginning, as eternal security teachers affirm. </b>
5. If Judas was a devil, while the other eleven were ordinary men, then you
have another contradiction; viz., Satan casting out Satan, because the apostles
(Judas included) were sent out two by two to heal the sick, cast out devils, and
preach the Gospel. <b>There is no intimation in the Gospel records that Judas
was a misfit on this missionary journey. Other emissaries of Satan, when they
tried to cast out a demon by the use of the name of Jesus, were not at all
successful.</b> (See Acts 19:13-18.) Christ made it clear that <b>Satan does not
cast out demons.</b> See Matt. 12:22,23; Luke 11:14-23.
6. It was not until at the last feast that the devil entered into Judas,
although Christ towards the close of His Galilean ministry (Jno. 6:6~71)*****
announced that one of the twelve would betray Him. Christ was omniscient and
knew all events that would be connected with His life here on earth.
Covetousness, greed, love of money, were doubtless the besetting sins of Judas
and despite the warnings of our Lord against covetousness and "the deceitfulness
of riches," these sins got the upper hand of Judas and he finally went to the
chief priests, and of his own free will bargained about the sale of our Lord for
silver. 7. John 17 does not say that Christ only received eleven apostles from
the Father. He chose twelve at the beginning of His ministry that they might be
with Him, and Christ was unable to keep one. <b>Not because of a lack of power
on Christ's part, but because Judas was unwilling and this limited Christ's
keeping power.</b> "Those that thou gavest me I have kept, and none of them
(that thou gavest me) is lost, but the son of perdition; that the Scripture
might be fulfilled." The literal Greek of part of Jno. 17:21 is "And no one of
them has perished, except the son of perdition that the Scripture might be
fumlled." This implies that Judas was once saved with the rest, but not
fulfilling the conditions for Christ's keeping perished spiritually. The
Scriptures prophesied that there should be a betrayer and God foreknew that
Judas would be he, but God did not foreordain Judas to be the betrayer of his
Lord. <b>If Judas, against his own will, was foreordained to be the betrayer,
then the one who foreordained Judas would be responsible because Judas could not
have helped it. </b>
8. Last, "Judas by transgression fell" (Acts 1:16, 17, 25). Judas was a man
into whom Satan entered. He was no demon incarnate. If there were no erroneous
doctrine to defend, the various references about Judas Iscariot would present no
difficulty at all to the eternal security teachers. The Judas episode would be
simply a clear case of apostasy from the truth.
Any teaching that deals so recklessly with the Word of truth should be
shunned. Any doctrine is false that tells you:
1. That Ananias and Sapphira as saved people could lie to God and the Holy
Spirit and be smitten with divine judgment so that they died without repentance
and <b>were still sure of heaven.</b> (See Rev. 21:8, noting particularly the
words, "all liars.")
2. <b>That the prodigal son was safe</b>, as a son, away from the father in
the far country, although he himself declared he would perish if he did not
return and the father said he was both <b>dead</b> and <b>lost</b>.
3. That tells you that you can <b>make "skipwreck of faith" and still anchor
safely in the harbor of heaven</b>. Shipwrecks do not reach the harbor, unless
salvaged. (I Tim. 1:9.)
4. That tells you <b>the salvation of the fornicator referred to in I Cor. 5
would have been secure, and that he would have reached heaven even though he had
not repented</b>, and despite the fact that the apostle Paul demanded his
excommunication becauce he was unfit to remain in the fellowship of saints on
earth.
Any doctrine should he shunned that so perverts Scripture and thrusts sin
within the veil, on the pretext that grace is not a covenant, and that God has
given an unconditional pledge to all believers to carry them through, no matter
how grossly they may disregard His Word. Dear reader, let me entreat you to look
well to the possibilities before nurturing a doctrine so alien to the spirit of
the Gospel of the grace of God. If eternal security teaching is true, then the
opposer of the doctrine who has had a genuine Christian experience will fare
equally with the eternal security promoter. <b>On the other hand, if eternal
security is not a Biblical teaching --and we do not hesitate to say it is
not--then the eternal security promoter will have a sad record to face in the
judgment day because of the blood of lost back-sliders who were made to believe
that their salvation was secure in sin and backsliding when it was not. </b>
<br />
This is the booklet title, <i>The Eternal Security Teaching</i> by J. L.
Stauffer, copy 1933 by J. L. Stauffer, second edition (revised) first published
by Tract Press, Harrisburg, Va. (Tract Press on longer exists.)
The souce of this study was http://www.bibleviews.com/security-jls.html
<br />
Many other articles can be found at <a href="http://www.bibleviews.com/">http://www.bibleviews.com/</a>
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<a href="http://www.bibleviews.com/security-jls.html">http://www.bibleviews.com/security-jls.html</a>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4467688097380293655.post-19063331908095359352013-01-13T10:38:00.000+01:002013-01-13T10:38:19.968+01:00Sunday FocusFrom <em>The Valley of Vision</em>, edited by Arthur Bennett<br />
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Lord, high and holy, meek and lowly, Thou hast brought
me to the valley of vision, where I live in the depths but see Thee in the
heights; hemmed in by mountains of sin I behold Thy glory. Let me learn by
paradox that the way down is the way up, that to be low is to be high, that the
broken heart is the healed heart, that the contrite spirit is the rejoicing
spirit, that the repenting soul is the victorious soul, that to have nothing is
to possess all, that to bear the cross is to wear the crown, that to give is to
receive, that the valley is the place of vision. Lord, in the daytime stars can
be seen from deepest wells, and the deeper the wells the brighter Thy stars
shine; let me find Thy light in my darkness, Thy life in my death, Thy joy in my
sorrow, Thy grace in my sin, Thy riches in my poverty, Thy glory in my
valley.Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4467688097380293655.post-46087928687944515362013-01-06T20:16:00.001+01:002013-01-07T11:45:52.834+01:00Sunday FocusThis was posted by an elder at my church this morning on Facebook:<br />
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<span class="userContent">Meeting in the Saviour’s Name,<br /> “Breaking bread” by his command,<br /> To the world we thus proclaim<br /> On what ground we hope to stand,<br /> When the Lord shall come with clouds,<br /> Joined by heaven’s exulting crowds.<br /> <br /> From the Cross our hope we draw<br /> ‘Tis the sinner’s sure resource;<br /> Jesus magnified the law,<br /><span class="text_exposed_hide">...</span><span class="text_exposed_show"> Jesus bore its awful curse;<br /> What a joyful truth is this!<br /> O how full of hope it is!<br /> <br /> Jesus died, and then arose;<br /> Yes, He rose, He lives to reign;<br /> He will vanquish all His foes<br /> When to earth He comes again;<br /> His the triumph and the crown,<br /> His the glory and renown.<br /> <br /> Sing we, them of Him who died,<br /> Sing of Him who rose again;<br /> By His blood we’re justified,<br /> And with Him we hope to reign:<br /> Yes, we look to see our Lord,<br /> And to share His bright reward.</span></span></div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4467688097380293655.post-25944304116525868592012-12-27T16:16:00.000+01:002012-12-27T16:16:14.796+01:00The Amish at Christmas
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<a href="http://2.bp.blogspot.com/-gF1CqRW5rYA/UNxlbVMQmmI/AAAAAAAAAE4/p3Rvz0lnmAc/s1600/christmas-nativity-scene.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="213" src="http://2.bp.blogspot.com/-gF1CqRW5rYA/UNxlbVMQmmI/AAAAAAAAAE4/p3Rvz0lnmAc/s320/christmas-nativity-scene.jpg" width="320" /></a></div>
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<span style="font-family: Calibri;">There is an age old debate that occurs for some Christians
at this time of year – whether or not Christians should celebrate Christmas and
if they do, how? The date of Christ’s birth is not known; the Bible does not
tell us. Some have made educated guesses and come up with possible dates in
either spring or autumn. It is unlikely however that it happened ‘in the deep
midwinter’ or that there was any snow on the ground! </span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-family: Calibri;">The date 25<sup><span style="font-size: x-small;">th</span></sup> December was chosen because it was ‘convenient’.
There was already a pagan festival on that day, in honour of the sun god; when
the population converted to Christianity, the church leaders simply ‘re-assigned’
the feast to the Christian calendar, making the celebration ‘new’ in the same
way that conversion to Christianity made the person ‘new’.</span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-family: Calibri;">Those who oppose Christians celebrating Christmas include:</span></div>
<ol start="1" style="margin-top: 0cm;" type="1">
<li class="MsoNormal" style="margin: 0cm 0cm 10pt; mso-list: l0 level1 lfo1;"><span style="font-family: Calibri;">For some, the fact that
the date itself was associated with paganism is enough to warrant not
celebrating the birth of Christ on the same day;</span></li>
<li class="MsoNormal" style="margin: 0cm 0cm 10pt; mso-list: l0 level1 lfo1;"><span style="font-family: Calibri;">For others, they see many
over-extending themselves, getting into debt buying presents they cannot
afford, drinking and eating to excess and it makes little sense to them to
contribute to that kind of celebration in commemoration of the One who
left the splendour of heaven to come to earth and live in poverty and
simplicity on our behalf;</span></li>
<li class="MsoNormal" style="margin: 0cm 0cm 10pt; mso-list: l0 level1 lfo1;"><span style="font-family: Calibri;">Then there are those who
follow what is known as the <a href="http://en.wikipedia.org/wiki/Regulative_principle_of_worship" target="_blank">Regulative Principle</a>,
which simply means, when it comes to worship, if it isn’t in the Bible,
then we don’t do it: “<i style="mso-bidi-font-style: normal;"><span lang="EN" style="mso-ansi-language: EN;">The <b>regulative principle of worship</b> is
a teaching shared by some Caslvinists and Anabaptists
on how the Bible
orders public worship. The substance of the doctrine regarding worship
is that only those elements that are instituted or appointed by command or
example or which can be deduced by good and necessary consequence
from Scripture are permissible in worship, and that whatever is not
commanded or cannot be deduced by good and necessary consequence
from Scripture is prohibited,</span></i><span lang="EN" style="mso-ansi-language: EN;">” [Wikipedia].<span style="mso-spacerun: yes;"> </span></span>The only
celebration of Christ’s birth that we read of anywhere in the New Testament
is where the angels appeared to the shepherds on the hillside to announce
that the King had been born. Nowhere do we read that Jesus celebrated His own
birthday, or that the disciples celebrated it, or that the early church
celebrated it, therefore, those who adhere to the Regulative Principle
would say Christmas is a celebration that should be avoided by Christians.</span></li>
</ol>
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<span style="font-family: Calibri;">In spite of all those objections, there are those Christians
who do celebrate Christmas. Some like to follow all the traditions, such as
decorating a tree, lighting candles, having a special celebratory meal and
carol singing. Most churches have special services at Christmas, particularly
involving the children in a nativity tableau or play, and singing carols. Some churches
will even have a decorated tree inside the church, while others will accept
people having one at home, but will not have one in the church. There is nearly
as much variety as there are Christians.</span></div>
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<span style="font-family: Calibri;">For those who do celebrate Christmas, why do they do it? And
why on 25<sup><span style="font-size: x-small;">th</span></sup> December? </span></div>
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<span style="font-family: Calibri;">Many people, who would not attend church ordinarily, will
often want to attend at Christmas. The day is mostly associated still with the
birth of Christ (though that is fast becoming a thing of the past here in
England). Many enjoy the singing of carols, the reading of the lessons and
celebrating with others who may or may not be family. The more evangelical
churches have used the opportunity to preach the message of the gospel of the
Kingdom of God – after all, without the birth of Christ, there could have been
no death and resurrection. While the death and resurrection are seen as the
most important aspects of the Christian calendar (the time when Christ died for
our sins), His birth was a necessary pre-requisite.</span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: Calibri;">With all those
differences of opinion, do the Amish celebrate Christmas?</span></b></div>
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<span style="font-family: Calibri;">One might be forgiven for thinking that, with all the
commercialism associated with Christmas, the simple, plain-living people that
the Amish are would keep as far away from the season as possible. But you would
be wrong. Not only do they celebrate Christmas (on 25<sup><span style="font-size: x-small;">th</span></sup> December
like everyone else), but they also have ‘second Christmas’ and some have ‘old
Christmas’ (January 6<sup><span style="font-size: x-small;">th</span></sup>, in line with the Gregorian calendar,
whereas we now use the Julian calendar). But true to their image and traditions,
they do not celebrate it like the rest of America or the United Kingdom. Their celebrations
are quiet and simple.</span></div>
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<span style="font-family: Calibri;">For many, Christmas revolves around Santa, reindeer and
expensive presents. By contrast, the Amish do not have Santa, flying reindeer,
decorated trees, decorated homes, twinkling lights adorning the outside of
their homes (they don’t have electricity either, so lights might prove a bit of
a challenge); they also don’t have excessive buying/spending, expensive
presents by the armload, or gluttony, evident in so many homes at this time of
year. They do have a nativity play, fasting, Bible readings, visiting family
and friends, simple gift giving, a special meal (on ‘second Christmas’) and the
exchange of cards (in some communities). They will not only exchange cards with
each other, but also with their ‘English’ (non-Amish) neighbours and friends.</span></div>
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<span style="font-family: Calibri;">A few days before Christmas, the parents will be invited to
their children’s school for the Christmas Programme. This is the one time in
the year when the children are allowed to dress up and ‘perform’ to an
audience. There will be recitations of prose, Scripture and poetry and the
children will take positions at the front of the school as the shepherds, Mary,
Joseph, and other characters in the Biblical narrative. For an example of a
Christmas programme in an Amish school, see <a href="http://www.amishnews.com/amisharticles/amishchristmas.htm" target="_blank">here</a> </span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-family: Calibri;">‘First Christmas’ occurs on December 25<sup><span style="font-size: x-small;">th</span></sup>. The day
is given over to quiet Scripture reading, telling the story of the birth of
Christ, fasting and prayer. If the day falls on a church Sunday, then it is
church as usual – and that happens in the home of one of the members of the
congregation. The focus is on the written record of the birth of Christ, with
parents explaining to their children that Christ came, in what manner, and why.</span></div>
<span style="font-family: Calibri;">‘Second Christmas’ falls on December 26<sup><span style="font-size: x-small;">th</span></sup> and
that day is given over to exchanging simple gifts (frequently homemade) visiting
with friends and family, playing games, eating a celebration meal (they have
turkey with plenty of vegetables, much like any other Christmas meal), and singing
Christmas carols.</span><br />
<span style="font-family: Calibri;"></span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-family: Calibri;">Gifts are often homemade and are certainly not the expensive,
lavish presents expected amongst so many, particularly children. The children
do not write lists of what they want and expect to get almost everything on the
list. Instead, they might get one or two small gifts, often things that they
need or something to help with a hobby, such as a rubber stamp and inkpad for
scrapbooking. In the schools <span style="mso-spacerun: yes;"> </span>they will
do a version of ‘secret Santa’ but without Santa. All the names of the children
are put into a hat and each child draws a name out. They must keep the name to
themselves and prepare a gift appropriate to the person whose name they have
drawn. That way, everyone gets one gift and no favouritism is shown. Sometimes families
will do this too – everyone gets a name of another family member to make or buy
a gift for.</span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-family: Calibri;">The two days are holiday. There is no school and businesses
are closed. The children spend their time playing games in the snow (if there
is any), sledging, skating and snowballing. If there is no snow, often the
young people will get together to play volleyball or to sing together. Once the
two days are over, schools resume and the adults and older children return to
work.</span></div>
<b style="mso-bidi-font-weight: normal;"><span style="font-family: Calibri;">Is our family Amish
in its Christmas celebration?</span></b><br />
<b style="mso-bidi-font-weight: normal;"><span style="font-family: Calibri;"><o:p></o:p></span></b><br />
<span style="font-family: Calibri;">Here at home our
church does not have a Christmas morning celebration or service. We hold a
carol service on the Sunday before Christmas and invite our friends and
neighbours, including those who are neighbours to the church building. We have
carols, lessons (about Christmas) and a short presentation of the Gospel,
followed by a light supper, when we can get to know those we haven’t met before
and chat with those we already know.</span><br />
<span style="font-family: Calibri;"></span><br />
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-family: Calibri;">On Christmas day, in our family we exchange gifts, usually
things people need or something necessary for a hobby – for instance, our
daughter makes her own jewellery and so we might buy her something appropriate for
that. We have a celebration dinner of turkey and all the trimmings, but we don’t
overeat. In the afternoon, we might sit and talk with each other (the ‘children’
are adults and do not live at home any more, but they always come home for
Christmas) or, if the weather is favourable, we might go for a walk. This year,
the walk was on Boxing day, due to it raining all day Christmas day. We try to
keep it simple and focus on the ‘reason for the season’. When our children were
small, we told them that it is usual on a birthday to give gifts to the
birthday boy or girl. Because we cannot give gifts directly to Jesus on His ‘birthday’,
we give them to each other instead and remind ourselves with gratitude that at
Christmas God gave mankind the greatest gift of all – His Son, to be our
Saviour.</span></div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4467688097380293655.post-82585590383239804962012-12-20T15:47:00.000+01:002012-12-20T15:47:39.838+01:00When Tragedy Strikes<span class="userContent"></span><br />
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In the wake of the Connecticut school shooting last week, I have been pondering what, if anything, to say about it. There has been a lot of talk about US schools excluding God, resulting in a 'what do you expect' attitude. As if God had som<span class="text_exposed_show">e kind of vendetta against American schools and decided to take it out on some innocent 5 and 6 year olds and their teachers. Try telling that to the families of the victims of the Nickel Mines Amish school tragedy 6 years ago!</span></div>
<span class="text_exposed_show"></span><br />
<span class="text_exposed_show">The Amish are probably the best people to offer hope and comfort to the grieving families of Connecticut. After all, they have been there too, lost children in a senseless shooting. Or the families of Dunblane, Scotland, who in 1996 suffered a similar tragedy - 16 children and one teacher shot. Truly only those who have lost a child, in whatever cicumstances, can hope to understand what these families are going through. I cannot even begin to grasp the enormity of losing a child. </span><br />
<span class="text_exposed_show"></span><br />
<span class="text_exposed_show">Actually, yes I can, but that is another story.</span><br />
<span class="text_exposed_show"></span><br />
<span class="text_exposed_show">The fact is, tragedy happens; evil goes about in this world, seeking someone or something to destroy. And those who are left ask why? Why should innocent children be murdered in this way? What is the answer? It was interesting to see just how many in the States turned to the church for comfort; it was also interesting to see how many blamed God for the situation - even those who do not believe in God suddenly found Him a convenient target for blame. The fact is, we need someone to blame. Adam Lanza has deprived the families of blaming him - after all, his family life doesnt seem to have been the best example he could have had and the word is he was mentally ill, so we cant blame him. So who is to blame? Well, all of us really. Why is there evil in the world? It is because of sin - an old fashioned term to be sure, but valid. Long ago, when the world first dawned, two people were given everything they could possibly want in a veritable Paradise. But they wanted more and when it was offered, they rejected God and grasped onto the temptation with both hands. Sin entered the world, and with it, the evil we see today and have seen down through all the centuries - man's inhumanity to man, each one of us wanting more to spend it on our selfish desires and using any method we find useful to get it. </span><br />
<span class="text_exposed_show"></span><br />
<span class="text_exposed_show">Of all the articles and posts I have read about the Connecticut shooting (and there have been many), the one thing that stands out is that everyone has an opinion to offer and they are as varied as the people who worte them. However, the opinion that comes closest to my own was an article that was not written as a response to the tragedy, but written several days before it. I offer the link below for your perusal:. It was posted on December 4th; you will need to scroll down the page to see it, as there is no direct link:</span><br />
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<span class="text_exposed_show"><span class="userContent"><div class="text_exposed_root" id="id_50d32452610d19071289535">
<a href="http://www.facebook.com/#!/DailyBiblicalStudiesForTheSoul" target="_blank">~~"Why So Much "Jealousy" and "Hatred" in Today's World?"~~</a></div>
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4467688097380293655.post-69952276633800122842012-12-13T21:52:00.003+01:002012-12-13T21:52:26.819+01:00Who are the Amish? Part 6<br />
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<div class="separator" style="clear: both; text-align: center;">
<a href="http://4.bp.blogspot.com/-XxbwEKE9hck/UMo_5NfrRTI/AAAAAAAAAEk/8q_AOXK5aqI/s1600/Johann_Michael_Sattler_Festung_Hohenwerfen.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="240" src="http://4.bp.blogspot.com/-XxbwEKE9hck/UMo_5NfrRTI/AAAAAAAAAEk/8q_AOXK5aqI/s320/Johann_Michael_Sattler_Festung_Hohenwerfen.jpg" width="320" /></a></div>
<span style="font-family: Calibri;"></span> </div>
<span style="font-family: Calibri;"><a href="http://www.gameo.org/encyclopedia/contents/S280.html" target="_blank">Michael Sattler</a> </span><span style="font-family: Calibri;">and the Schleitheim Confession</span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-family: Calibri;">Michael Sattler was probably the leading Anabaptist after
the deaths of Conrad Grebel and Felix Manz. However, his leadership was short-lived,
as he was martyred a few months after Manz. His influence however continued
long after his death, as he was responsible for drawing up the Schleitheim Confession,
setting out the basic tenets of Anabaptism.</span></div>
<span style="font-family: Calibri;">He was born in Stauffen, in Germany in about 1490; the exact
date is unknown. He probably became prior at the Benedictine Monastery of St
Peter’s near Freiberg. He became dissatisfied with the way the monks lived
their lives and left the monastery in the early 1520s. Already he was having
theological differences with the established church. Shortly after he left the monastery,
he married a former nun, named Margaretha. In 1525, he arrived in Zurich where
he joined the Anabaptists. He was however expelled from the city on 18<sup><span style="font-size: x-small;">th</span></sup>
November that same year, following the third disputation.</span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-family: Calibri;">In 1527, he and a group of other Anabaptists met at
Schleitheim to discuss the basic beliefs of Anabaptism. The result of that meeting
was the first draft of the Schleitheim Articles. It was considered that Michael
Sattler was the actual author, though the discussion obviously contributed to
the consensus. This was not a complete Confession of faith, but a series of
articles, seven in number, setting out the beliefs that the Anabaptist church
needed to clarify:</span></div>
<ol start="1" style="margin-top: 0cm;" type="1">
<li class="MsoNormal" style="margin: 0cm 0cm 10pt; mso-list: l0 level1 lfo1;"><span style="font-family: Calibri;">Baptism</span></li>
<li class="MsoNormal" style="margin: 0cm 0cm 10pt; mso-list: l0 level1 lfo1;"><span style="font-family: Calibri;">The ban</span></li>
<li class="MsoNormal" style="margin: 0cm 0cm 10pt; mso-list: l0 level1 lfo1;"><span style="font-family: Calibri;">The breaking of bread, or
communion</span></li>
<li class="MsoNormal" style="margin: 0cm 0cm 10pt; mso-list: l0 level1 lfo1;"><span style="font-family: Calibri;">Separation from the world</span></li>
<li class="MsoNormal" style="margin: 0cm 0cm 10pt; mso-list: l0 level1 lfo1;"><span style="font-family: Calibri;">The role of ministers/pastors</span></li>
<li class="MsoNormal" style="margin: 0cm 0cm 10pt; mso-list: l0 level1 lfo1;"><span style="font-family: Calibri;">The use of the sword</span></li>
<li class="MsoNormal" style="margin: 0cm 0cm 10pt; mso-list: l0 level1 lfo1;"><span style="font-family: Calibri;">The swearing of oaths</span></li>
</ol>
<span style="font-family: Calibri;">In the late summer of 1527, Luther published a refutation of
these seven articles, in a treatise called “Refutation of Anabaptist Tricks”.</span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-family: Calibri;">The Articles were completed and published in April 1527. In
April 1527, Sattler and his wife were arrested, tried and convicted of heresy. They
were sentenced to torture and death:</span></div>
<span style="font-family: Calibri;">“<i style="mso-bidi-font-style: normal;"><span style="color: black;">As a result of his conviction, on May 20, 1527, Sattler was
taken to the town marketplace in Rottenburg and tortured. A piece was cut from
his tongue, although not enough to keep him from speaking, and glowing tongs
ripped pieces from his flesh. At the marketplace he prayed for his persecutors.
He was then taken outside the city and tied to a ladder and a sack of gunpowder
was tied around his neck. He prayed, "Almighty, eternal God, thou art the
way and the truth; because I have not been shown to be in error, I will with
thy help on this day testify to the truth and seel it with my blood." He was
then pushed into a large fire. As the ropes around his hands were burned away,
Sattler gave a signal to his group to show them he was confident about his fate
and prayed, "Father, I commend my spirit into thy hands." Two days
after his execution, Margaretha Sattler was executed by drowning, often called
"the third baptism" by authorities.” </span></i><span style="color: black;">[<i style="mso-bidi-font-style: normal;">[</i></span></span><a href="http://cat.xula.edu/tpr/people/sattler/"><span style="color: blue; font-family: Calibri;">http://cat.xula.edu/tpr/people/sattler/</span></a><span style="font-family: Calibri;">]</span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-family: Calibri;">His trial was recorded for posterity and can be read <a href="http://www.anabaptists.org/history/michael-sattler.html" target="_blank"><em>here</em></a> </span></div>
<span style="font-family: Calibri;">The Schleitheim Confession remained in use until it was
absorbed into the Dordrecht Confession in 1632. The full text of the seven
articles, also called the ‘Brotherly Agreement’ can be found <a href="http://www.bibleviews.com/Schleitheim.html" target="_blank"><em>here</em></a> </span>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4467688097380293655.post-6497958522787782632012-12-11T12:04:00.002+01:002012-12-11T12:12:23.186+01:00Who are the Amish? Part 5<span style="font-family: Calibri;"></span><br />
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<a href="http://2.bp.blogspot.com/--yEFEvD_808/UMcS-3Vvj8I/AAAAAAAAAEU/p7o2WR6h0D8/s1600/Jacob+Amman.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="320" src="http://2.bp.blogspot.com/--yEFEvD_808/UMcS-3Vvj8I/AAAAAAAAAEU/p7o2WR6h0D8/s320/Jacob+Amman.jpg" width="243" /></a></div>
<div style="text-align: center;">
<span style="font-size: x-small;">Jakob Ammann</span></div>
<span style="font-family: Calibri;"></span><br />
<span style="font-family: Calibri;"></span><br />
<span style="font-family: Calibri;">It might seem like I have spent a long time getting to the
point of the question, Who are the Amish? But it is impossible to explain who
the Amish are and where they came from without having at least a cursory look
at the history. So for the last several days, I have explained the origins of
the reformation, the spread of Anabaptism and the growth of the Mennonites.
Today, I am going to get right to the heart of the answer – looking at the life
of </span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-family: Calibri;"><a href="http://www.gameo.org/encyclopedia/contents/A463ME.html" target="_blank">Jakob Ammann</a>, <span style="mso-spacerun: yes;"> </span></span><span style="font-family: Calibri;">after whom the Amish are named.</span></div>
<span style="font-family: Calibri;">Jakob Amman was born in 1644, in the Canton of Bern,
Switzerland. He was the third of six children, born to Michael and Anna Amman.
Michael’s father, Michael himself, and later Jakob, were tailors. Michael
became Anabaptist, though just when is not known. One of his daughters and two
of his sons also became Anabaptist, including Jakob. Jakob is known to have
been a sponsor (god-parent) at a state baptism in 1671, but by 1680 he is
referred to in correspondence as an Anabaptist. His conversion therefore was
between 1671 and 1680. He became a leader/minister in the Anabaptist church sometime
between 1693. By 1693, he and his family (including his father) had moved to
Alsace, where his father died and is buried. Jakob continued to live there
until 1712, when he was forced to leave by an edict of Louis XIV, expelling all
Anabaptists from the region.</span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-family: Calibri;">He was known to be a stern disciplinarian and uncompromising
on what he believed to be the truth. He expected those who called themselves
Christians and Anabaptists to conform to the teachings of the New Testament,
being baptised upon confession of faith, regardless of the cost, just as the
originators of Anabaptism had done not so very long before. Separation form ‘the
world’ was an important teaching of his, believing that those who followed
Christ would live differently from their non-believing neighbours. He rejected
any traditions, however longstanding, if they did not conform to the Word of
God. He wrote:</span></div>
<span style="font-family: Calibri;">“<i style="mso-bidi-font-style: normal;">If a miser does not
turn from his fornication, and a drunkard from his drunkenness, or other
immoralities, they are thereby separated from the Kingdom of God, and if he does
not improve himself through a pious, penitent life, such a person is no
Christian and will not inherit the Kingdom of God</i>.”</span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-family: Calibri;">“<i style="mso-bidi-font-style: normal;">In practical matters,
he stood opposed to long hair on men, shaved beards, and clothing that
manifested pride. Liars were to be excommunicated. Ammann, unlike most Amish
married men of today, however, had a moustache, which is largely forbidden
today in the faith</i>” [</span><a href="http://en.wikipedia.org/wiki/Jakob_Ammann"><span style="color: #405961; font-family: Calibri;">http://en.wikipedia.org/wiki/Jakob_Ammann</span></a><span style="font-family: Calibri;">
]</span></div>
<span style="font-family: Calibri;">In 1690, a conference was called in Alsace by the Swiss
Brethren leaders. At that conference, they formally adopted the Dordrecht
Confession of faith, which had been written by the Dutch Anabaptist (Mennonite)
leaders. Up until this point, the Swiss Brethren had followed the Schleithaim
Confession, written by Michael Sattler. The Schleitheim confession had seven
points; the Dordrecht Confession had eighteen. In particular there were two
points that had not been part of the previous confession and it is these two
points which led to a schism between different sections of the Anabaptist
movement. These two points were foot-washing at the communion service and
social avoidance (the ban, or shunning). Foot-washing had not been practised as
an ordinance previously and shunning had been confined to not allowing a member
to take communion. The adopting of the new confession included not eating with
a shunned member, rather than just excommunication – ie not being allowed to
take communion.</span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-family: Calibri;">In 1693, Jakob Ammann wrote a letter to the leaders of the
Anabaptist church asking for some clarification on three matters:</span></div>
<ol start="1" style="margin-top: 0cm;" type="1">
<li class="MsoNormal" style="margin: 0cm 0cm 10pt; mso-list: l0 level1 lfo1;"><span style="font-family: Calibri;">How the shunning should
operate;</span></li>
<li class="MsoNormal" style="margin: 0cm 0cm 10pt; mso-list: l0 level1 lfo1;"><span style="font-family: Calibri;">Whether liars should be
under the ban;</span></li>
<li class="MsoNormal" style="margin: 0cm 0cm 10pt; mso-list: l0 level1 lfo1;"><span style="font-family: Calibri;">Were ‘good-hearted’ people
saved? This last referred to those who were Anabaptist sympathisers and
who helped persecuted Anabaptists, but who, for fear of persecution
against themselves, would not take the step of re-baptism themselves.
Ammann believed they were not following the Scriptures and therefore they
could not be classed as true believers.</span></li>
</ol>
<span style="font-family: Calibri;">Other issues also raised their head as the divisions grew
greater: frequency of communion, foot-washing, dress and beard styles, how to conduct
church discipline, to name a few. The emphasis however was on the nature of the
ban (the ‘Meidung’). This led to the Anabaptist movement in Alsace splitting in
two – one half under the leadership of Jakob Ammann and the other under Hans
Reist.<span style="mso-spacerun: yes;"> </span>A meeting was called in
Switzerland to discover where the Swiss Brethren stood on these issues. Some of
the Swiss leaders agreed with Ammann, others, including Hans Reist, did not. A further
meeting was called; Hans Reist did not attend, saying he was ‘busy’. This
irritated Jakob Ammann and he excommunicated Reist. When he asked the other
leaders at the meeting where they stood, some said they needed more time to
consider. Ammann thought they had thereby turned away from what he believed to
be the truth and excommunicated six of them also. Ammann then left, without
shaking hands with anyone. Eventually, Reist also excommunicated Ammann.</span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-family: Calibri;">Thus began the Amish movement. Sadly, their beginnings were
not something to be applauded. Unable to reconcile their differences and Ammann
being uncompromising on his views, led to a split in the church that is still
evident today. Mennonites and Amish share a common Anabaptist heritage. Since the
division in 1693 however, they have remained distinctive communities. When they
arrived in America in the eighteenth and nineteenth centuries, they remained separate
even though they often settled in similar areas.</span></div>
<span style="font-family: Calibri;">While there are still Mennonites in Europe, sadly there are
no Amish. The last Amish church closed its doors in Europe in 1937. However,
there are groups known as ‘Amish-Mennonites’, or @Beachy Amish’ and there is
one such group in <a href="http://www.anabaptistireland.org/about-us/" target="_blank">Eire</a></span><span style="font-family: Calibri;">, established in about 1992.</span><br />
<span style="font-family: Calibri;"></span><br />
<span style="font-family: Calibri;">Further reading:</span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<a href="http://www2.etown.edu/amishstudies/Amish_Origins.asp"><span style="color: #405961; font-family: Calibri;">http://www2.etown.edu/amishstudies/Amish_Origins.asp</span></a><span style="font-family: Calibri;">
</span></div>
<span style="color: black; font-family: "Times New Roman","serif"; font-size: 12pt; mso-bidi-font-weight: bold; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;"><a href="http://www.horseshoe.cc/pennadutch/religion/amish/amishkle.htm"><span style="color: #405961;">http://www.horseshoe.cc/pennadutch/religion/amish/amishkle.htm</span></a>
</span><br />
<span style="color: black; font-family: "Times New Roman","serif"; font-size: 12pt; mso-bidi-font-weight: bold; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;"></span><br />
<span style="color: black; font-family: "Times New Roman","serif"; font-size: 12pt; mso-bidi-font-weight: bold; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;">Post script:</span><br />
<br />
<span style="color: black; font-family: "Times New Roman","serif"; font-size: 12pt; mso-bidi-font-weight: bold; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;"><span class="mw-headline" id="Attempts_at_reconciliation"><a href="http://en.wikipedia.org/wiki/Jakob_Ammann" target="_blank">Attempts at reconciliation</a></span></span><br />
<span style="color: black; font-family: "Times New Roman","serif"; font-size: 12pt; mso-bidi-font-weight: bold; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;"><span class="mw-headline"></span> </span><br />
<span style="color: black; font-family: "Times New Roman","serif"; font-size: 12pt; mso-bidi-font-weight: bold; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;"><em>Within a few years, several attempts were made at reconciliation. In February of 1700, Jakob Ammann and several of his co-ministers removed the bann from the Swiss ministers and excommunicated themselves in recognition that they had acted too rashly and had “grievously erred.”<sup class="reference" id="cite_ref-Letters_Roth_5-11"><a href="http://en.wikipedia.org/wiki/Jakob_Ammann#cite_note-Letters_Roth-5"><span>[</span>5<span>]</span></a></sup><sup class="reference" style="white-space: nowrap;">:p.107</sup> They did not feel that they were in error concerning the issues they had brought up, but rather that they had not given sufficient time for the Reist side to consider the issues before excommunicating them. Also, they felt that they should not have excommunicated the Swiss ministers on the spot, but should have consulted with the whole congregation before proceeding. However, while Hans Reist and some of the Swiss ministers appear to have accepted the repentance of Ammann and his co-workers, they held firm to their position of not accepting social shunning. Some of the other issues had been accepted by the Swiss ministers, but the main body of Amish and the Reist side were never able to reconcile on the issue of social shunning.<sup class="reference" id="cite_ref-Unser_Leit_2-8"><a href="http://en.wikipedia.org/wiki/Jakob_Ammann#cite_note-Unser_Leit-2"><span>[</span>2<span>]</span></a></sup><sup class="reference" style="white-space: nowrap;">:p.74-81</sup> <sup class="reference" id="cite_ref-Amish_Studies_14-0"><a href="http://en.wikipedia.org/wiki/Jakob_Ammann#cite_note-Amish_Studies-14"><span>[</span>14<span>]</span></a></sup></em><br />
<sup><em></em></sup><br />
<em>Today in North America, the Amish and Mennonites (the Reist side became known as Mennonites after the schism; in a paradox, it was the Amish side that was pushing for the introduction of Dutch Mennonite ideas, but those opposing the ideas eventually became known as Mennonites) live side by side in many communities and work together peacefully in publishing,<sup class="reference" id="cite_ref-15"><a href="http://en.wikipedia.org/wiki/Jakob_Ammann#cite_note-15"><span>[</span>15<span>]</span></a></sup> businesses, and charitable aid projects. However, official sharing of ministry and communion is rare among the most conservative groups of Old Order Amish and Mennonites. In more moderate groups, there remains little to no effect from the schism, with the exception of names of churches.</em><br />
<o:p></o:p></span>Unknownnoreply@blogger.com1tag:blogger.com,1999:blog-4467688097380293655.post-23565993010167054362012-12-05T12:09:00.007+01:002012-12-05T12:31:55.646+01:00Who are the Amish? Part 4<br />
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<a href="http://4.bp.blogspot.com/-QTJmkpERZFM/UL8rDFE6KCI/AAAAAAAAAEE/bTj8b_5hirE/s1600/Menno_Simons.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="http://4.bp.blogspot.com/-QTJmkpERZFM/UL8rDFE6KCI/AAAAAAAAAEE/bTj8b_5hirE/s1600/Menno_Simons.jpg" /></a></div>
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<span style="font-family: Calibri; font-size: x-small;">Menno Simons</span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-family: Calibri;">The Anabaptist movement travelled throughout Europe like
wildfire. Despite severe persecutions, from both Catholics and Protestants,
their number multiplied rapidly; where one died at the hands of the persecutors,
there were many more willing to take his place.</span></div>
<span style="font-family: Calibri;">One of the followers of Luther, named Melchior Hoffman had
travelled to Strasbourg where he first came across Anabaptists. Convinced of
their teaching, he was baptised as a believer in 1530. From Strasbourg, Hoffman
travelled to other parts of Europe, including an area of Holland called East Friesland.
Hoffman baptised wherever he went and people accepted his teaching, including
one Sicke Freerks Snijder. This latter went to Leeuwarden, the capital of the
Dutch province of Friesland, where he was burned to death for his believer’s
baptism in 1531. The news of his martyrdom came to the ears of a priest in
Leeuwarden, named </span><br />
<span style="font-family: Calibri;"></span><br />
<span style="font-family: Calibri;"><strong><a href="http://www.gameo.org/encyclopedia/contents/M4636ME.html" target="_blank">Menno Simons</a></strong> </span><br />
<span style="font-family: Calibri; font-size: x-small;">[click on the name to see a complete biography]</span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-family: Calibri;">Menno Simons was born in the year 1496 in the village of
Witmarsum. All that is known about his family is that his father was named
Simon, hence Menno’s surname – Simons, or ‘Simonszoon’ (son of Simon) and he
may have had a brother named Pieter. </span></div>
<span style="font-family: Calibri;">At the age of 28, Menno was ordained to the priesthood at
Utrecht in 1515 or 1516 and became the chaplain in the village of Pingjum in
1524. He was familiar with the Latin Fathers’ writings and knew Latin and Greek,
but he did not read the Bible at all, for fear it would prejudice his learning.
In later years he said his former view of the Bible was ‘stupid’. Ten years
after his ordination, news had arrived in Holland of the dispute over the
status of the bread and wine at communion. It was at this time Menno began to
study his Bible. It was not until 1531 however that Menno’s views began to
change.</span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-family: Calibri;">He was aware that Snijder had been executed for having been ‘re-baptised’.
This was something Menno found strange; until that time, he had never been
aware of baptism on confession of faith, but had followed the church’s teaching
on infant baptism. The news aroused in him a desire to look further at the
matter and he did an in depth study of what the Bible taught about the baptism
of infants. To his surprise, he found that infant baptism is nowhere taught in
the New Testament. He also studied the writings of Martin Luther and Heinrich
Bullinger. Around this time, he was transferred to Witmarsum as a priest. It was
at Witmarsum that he came into direct contact with Anabaptists for the first
time. He was attracted by their zeal for God and their understanding of the
Bible, but it wasn’t until 1536 that he was truly converted, after the death of
his brother Pieter at Bolsward. In January 1536, he left the priesthood and
rejected the Catholic church and was probably baptised at this time, though the
exact date is unknown, throwing in his lot with the Anabaptists. By October that
same year, it is clear his attachment to the Anabaptists was well known to the
authorities, for two Anabaptists, Herman and Gerrit Jans, were arrested and
charged with having lodged at the home of Menno Simons.</span></div>
<span style="font-family: Calibri;">Melchior Hoffman had introduced the first Anabaptist
congregation in Holland and Menno became a part of this. His doctrine focused
on separation from the world, symbolised by baptism. He believed that the true
Christian faith would manifest itself not in fighting and war, but in good
works and love:</span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-family: Calibri;">“<i style="mso-bidi-font-style: normal;">For true evangelical
faith...cannot lie dormant, but manifests itself in all righteousness and works
of love; it...clothes the naked, feeds the hungry, consoles the afflicted,
shelters the miserable, aids and consoles all the oppressed, returns good for
evil, serves those that injure it, prays for those who persecute it,</i>” Menno
Simons, 1539 </span><cite><span style="font-family: "Calibri","sans-serif"; font-style: normal;"><a href="http://en.wikisource.org/wiki/Why_I_Do_Not_Cease_Teaching_and_Writing" title="s:Why I Do Not Cease Teaching and Writing"><span style="color: blue;">Why I Do Not Cease Teaching
and Writing</span></a>.<o:p></o:p></span></cite></div>
<cite><span style="font-family: "Calibri","sans-serif"; font-style: normal;">Menno rose quickly to prominence in the Anabaptist movement
in Holland. Prior to 1540, the most influential leader in the Dutch Anabaptist
church was David Joris; by 1544, the Anabaptists were being known as ‘Mennists’
or ‘Mennoists’. That term was later replaced with the word ‘Mennonites’. He was
not the founder of the Anabaptist movement in Holland, but he was certainly a
crucial leader at a time when Anabaptism was in danger of losing its
distinctive identity in the Netherlands. His <a href="http://archive.org/details/completeworksofm00menn" target="_blank">prolific writing</a> and moderate leadership were essential in unifying the non-violent wing of
the Dutch Anabaptists, after the Munster uprisings, which he vigorously
denounced. </span></cite><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<cite><span style="font-family: "Calibri","sans-serif"; font-style: normal;">Of his private life, it is recorded that he married a woman
named Gertrude and had three children, two daughters and a son. He died of old
age, some twenty five years after he renounced Catholicism, on January 31<sup><span style="font-size: x-small;">st</span></sup>
1561, at Wüstenfelde, Holstein. He was buried in the garden of his home.<o:p></o:p></span></cite></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<cite><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Calibri","sans-serif"; font-style: normal;">Distinctive
Teachings of Menno Simons and the Anabaptists</span></b></cite></div>
<ul style="margin-top: 0cm;" type="disc">
<li class="MsoNormal" style="margin: 0cm 0cm 10pt; mso-list: l0 level1 lfo1;"><cite><span style="font-family: "Calibri","sans-serif"; font-style: normal;">Salvation is
by faith in Christ and not through sacraments or good works<o:p></o:p></span></cite></li>
<li class="MsoNormal" style="margin: 0cm 0cm 10pt; mso-list: l0 level1 lfo1;"><cite><span style="font-family: "Calibri","sans-serif"; font-style: normal;">The Bible not
the church is the final authority for all matters of faith and practice
and is interpreted by the Holy Spirit, not priests, bishops or Popes<o:p></o:p></span></cite></li>
<li class="MsoNormal" style="margin: 0cm 0cm 10pt; mso-list: l0 level1 lfo1;"><cite><span style="font-family: "Calibri","sans-serif"; font-style: normal;">Believers’
baptism, by which is meant the inner work of cleansing of sin at the time
of coming to faith together with the outward expression of that inner
faith, being baptised in water. The Anabaptists also spoke of a ‘baptism
of blood’ whereby they expected to be persecuted even to the death.<o:p></o:p></span></cite></li>
<li class="MsoNormal" style="margin: 0cm 0cm 10pt; mso-list: l0 level1 lfo1;"><cite><span style="font-family: "Calibri","sans-serif"; font-style: normal;">Discipleship,
which was the outward evidence of the inward change of heart and included
separation from the world (ie living differently from the rest of the world,
such as feeding the hungry and not accumulating personal wealth)<o:p></o:p></span></cite></li>
<li class="MsoNormal" style="margin: 0cm 0cm 10pt; mso-list: l0 level1 lfo1;"><cite><span style="font-family: "Calibri","sans-serif"; font-style: normal;">Church discipline,
as explained in Matthew 18v15-18; including shunning, or ‘the ban’ whereby
a person who had fallen into sin would be excommunicated.<o:p></o:p></span></cite></li>
<li class="MsoNormal" style="margin: 0cm 0cm 10pt; mso-list: l0 level1 lfo1;"><cite><span style="font-family: "Calibri","sans-serif"; font-style: normal;">Communion as
a commemoration, not a re-sacrifice, and shared between believers only<o:p></o:p></span></cite></li>
<li class="MsoNormal" style="margin: 0cm 0cm 10pt; mso-list: l0 level1 lfo1;"><cite><span style="font-family: "Calibri","sans-serif"; font-style: normal;">Separation of
church and state<o:p></o:p></span></cite></li>
<li class="MsoNormal" style="margin: 0cm 0cm 10pt; mso-list: l0 level1 lfo1;"><cite><span style="font-family: "Calibri","sans-serif"; font-style: normal;">Separation from
the world<o:p></o:p></span></cite></li>
</ul>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4467688097380293655.post-48854615417644605072012-12-03T09:21:00.000+01:002012-12-03T09:24:29.167+01:00Who are the Amish? Part3<br />
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<a href="http://3.bp.blogspot.com/--WWjNAI5WEA/ULpB1gj_PgI/AAAAAAAAADk/U74tEebW3ds/s1600/Zurich2.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="239" src="http://3.bp.blogspot.com/--WWjNAI5WEA/ULpB1gj_PgI/AAAAAAAAADk/U74tEebW3ds/s320/Zurich2.jpg" width="320" /></a></div>
<div style="text-align: center;">
<span style="font-size: x-small;"></span> </div>
<div style="text-align: center;">
<span style="font-size: x-small;">Zurich today</span></div>
<br />
<span style="font-family: Calibri;"><strong></strong></span><br />
<span style="font-family: Calibri;"><strong>Three Valiant Men</strong></span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-family: Calibri;">Conrad Grebel, George Blaurock and Felix Manz are three
names frequently found together in Anabaptist histories. These three men were
part of the group who opposed Zwingli at the second disputation and said he was
not moving the reformation forward either fast enough or far enough. They objected
to him leaving matters of church practice for the Zurich city council to
decide. Of these, Conrad Grebel is the one considered to be the ‘father of the
Anabaptists’.</span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: Calibri;"><a href="http://www.gameo.org/encyclopedia/contents/G7432.html" target="_blank">Conrad Grebel</a><span style="color: black;"> </span></span></b><br />
<span style="font-family: Calibri; font-size: x-small;">(click on the name for a full biography)</span></div>
<span style="font-family: Calibri;">Grebel had joined a group in order to study the Scriptures
with Huldrych Zwingli. They studied the Bible in Latin, Greek and Hebrew. It was
at this study group that Grebel met Felix Manz and they became firm friends. </span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-family: Calibri;">Because Zwingli was not willing to make changes that were
not agreed by the city council, around fifteen of the men in the study group
met together separately from Zwingli, for prayer and Bible study of their own. They
wanted the do away with the mass entirely, restore a New Testament church and
baptise consenting, believing adults rather than infants. They believed in the
separation of church and state, saying that the state should not be dictating
to the church how to behave or what to believe.</span></div>
<span style="font-family: Calibri;">On January 18<sup><span style="font-size: x-small;">th</span></sup> 1525, the city council issued a
decree</span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-family: Calibri;">“...exiling those who refused to baptise their infants. On January
21sr, the council published a mandate restraining Grebel and Manz from holding
further Bible study meetings” [<a href="http://www.reformedreader.org/history/anabaptiststory.htm">http://www.reformedreader.org/history/anabaptiststory.htm</a>]</span></div>
<span style="font-family: Calibri;">On the same day, the group of fifteen men met at the home of
Felix Manz. According to the new decree, this meeting was now illegal. The men
met to pray and seek counsel from God’s word. Grebel had a baby daughter,
Isabella, who he had no intention of presenting for baptism. Together, the men
pledged to uphold the standard of the Scriptures and to live as disciples of Christ,
no matter what it cost them.</span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-family: Calibri;"><b style="mso-bidi-font-weight: normal;"><a href="http://www.gameo.org/encyclopedia/contents/M36872.html" target="_blank">Felix Manz</a></b> </span><br />
<span style="font-family: Calibri; font-size: x-small;">(click on the name for a full biography)</span></div>
<span style="font-family: Calibri;">Manz was one of those who were minded not only to reform the
church, but recreate it in the image of the New Testament church. Wanting to
fellowship with other likeminded people, he followed Zwingli, where he met
Conrad Grebel. However, Zwingli’s reforms did not go far enough. He and several
others grouped together to try to press for more radical reforms. He began to
publish some of the writings of another reformer, Karlstadt, in Zurich in 1524.</span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-family: Calibri;">The issue of infant baptism and a territorial church was a
thorny problem. Zwingli had been ordered by the Zurich city council to meet
weekly with those who opposed infant baptism ‘until the matter was resolved’. After
two meetings, it became clear there was little or no common ground and Zwingli
called a halt t the meetings. The council called a meeting for 17<sup><span style="font-size: x-small;">th</span></sup>
January 1525 where they decided in favour of Zwingli and the retention of
infant baptism.</span></div>
<span style="font-family: Calibri;">Like Grebel and the other men who had been meeting
privately, Manz did not accept the decision. He too met with the others on 21<sup><span style="font-size: x-small;">st</span></sup>
January for prayer. Determined to follow Christ no matter what it cost him, for
the next two years he carried out his decision and finally paid the ultimate price:
</span><br />
<br />
<div class="MsoNormal" style="line-height: normal; margin: 0cm 0cm 10pt; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;">
<span style="font-family: Calibri;">“<i style="mso-bidi-font-style: normal;">At 3pm on January 5<sup><span style="font-size: x-small;">th</span></sup>
1527, he was taken bound from his last imprisonment to be drowned in the cold
waters of the river Limmat, which flows through the heart of the city of
Zurich. He could hear the supportive and encouraging voices of his mother and
his brother who stood nearby on the shore. His last words were ‘Into Thy hands,
O God, I commend my spirit</i>” <span style="mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">[</span><span style="mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><a href="http://www.anabaptists.org/history/manz.html"><span style="color: blue;">http://www.anabaptists.org/history/manz.html</span></a>]<o:p></o:p></span></span></div>
<span style="mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span style="font-family: Calibri;">His hands
were tied together; he was forced to sit with his knees bent as his persecutors
pressed his arms over his legs and a stick through the knees to prevent him
getting free. As they threw him into the cold waters to drown (something they
sneeringly called ‘the third baptism’) they shouted ‘If it’s water you want,
then you shall have it.’<o:p></o:p></span></span><br />
<br />
<div class="MsoNormal" style="line-height: normal; margin: 0cm 0cm 10pt; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;">
<span style="mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span style="font-family: Calibri;">Felix Manz
was the first Anabaptist to die at the hands of the persecutors.<o:p></o:p></span></span></div>
<span style="mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span style="font-family: Calibri;">The third
man was<o:p></o:p></span></span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-family: Calibri;"><b style="mso-bidi-font-weight: normal;"><span style="mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><a href="http://www.gameo.org/encyclopedia/contents/B55760.html" target="_blank">George Blaurock</a></span></b></span><br />
<span style="font-family: Calibri; font-size: x-small;">(click on the name for a full biography)</span></div>
<span style="mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span style="font-family: Calibri;">After the
fifteen men had spent some time in prayer together at the home of Felix Manz,
George Blaurock stood and requested Conrad Grebel to baptise him on confession
of faith and in the full knowledge of what this might mean. Grebel asked the
others present if anyone objected to him carrying out Blaurock’s wish. No-one
did and so Blaurock knelt on the floor as Grebel baptised him, by pouring water
over him in the Name of the Father, the Son and the Holy Spirit.<o:p></o:p></span></span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span style="font-family: Calibri;">It was
this act of baptising Blaurock that earned Grebel the title of ‘father of the Anabaptists’.
[</span></span><a href="http://cat.xula.edu/tpr/people/grebel/"><span style="color: blue; font-family: Calibri;">http://cat.xula.edu/tpr/people/grebel/</span></a><span style="font-family: Calibri;">]<span style="mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">. He was also
dubbed by Zwingli, the ‘ringleader’ of the revolt against the Zwinglian
doctrines.</span></span></div>
<span style="mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span style="font-family: Calibri;">After
Blaurock had been baptised, he then baptised all the others at the meeting. These
were the first baptisms were carried out on those who, on professing faith,
rejected their infant baptism and sought believers’ baptism. <o:p></o:p></span></span><br />
<br />
<div class="MsoNormal" style="line-height: normal; margin: 0cm 0cm 10pt; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;">
<span style="mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span style="font-family: Calibri;">On 21<sup><span style="font-size: x-small;">st</span></sup>
January 1525 therefore, Anabaptism was born.<o:p></o:p></span></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span style="font-family: Calibri;">“<b><i><a href="http://www.anabaptists.org/history/anastory.html" target="_blank">TheBirth of Anabaptism</a>"</i></b><i style="mso-bidi-font-style: normal;"> </i></span></span></div>
<br />
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<i style="mso-bidi-font-style: normal;"><span style="mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span style="font-family: Calibri;">A few days later,
January 21, 1525, a dozen or so men slowly trudged through the snow. Quietly
but resolutely, singly or in pairs, they came by night to the home of Felix
Manz, near the Grossmünster. The chill of the winter wind blowing off the lake
did not match the chill of disappointment that gripped the little band that
fateful night. <o:p></o:p></span></span></i></div>
<br />
<div class="MsoNormal" style="line-height: normal; margin: 0cm 0cm 10pt; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;">
<i style="mso-bidi-font-style: normal;"><span style="mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span style="font-family: Calibri;">The dramatic
events of the unforgettable gathering have been preserved in The Large
Chronicle of the Hutterian Brethren. The account bears the earmarks of an eyewitness,
who was probably George Blaurock, a priest who had recently come to Zurich from
Chur. <o:p></o:p></span></span></i></div>
<br />
<div class="MsoNormal" style="line-height: normal; margin: 0cm 0cm 0pt;">
<i style="mso-bidi-font-style: normal;"><span style="mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span style="font-family: Calibri;">And it came to pass that they were together until anxiety came upon
them, yes, they were so pressed in their hearts. Thereupon they began to bow
their knees to the Most High God in heaven and called upon him as the Informer
of Hearts, and they prayed that he would give to them his divine will and that
he would show his mercy unto them. For flesh and blood and human forwardness
did not drive them, since they well knew what they would have to suffer on
account of it. <o:p></o:p></span></span></i></div>
<br />
<div class="MsoNormal" style="line-height: normal; margin: 0cm 0cm 10pt; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;">
<i style="mso-bidi-font-style: normal;"><span style="mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span style="font-family: Calibri;">After the prayer,
George of the House of Jacob stood up and besought Conrad Grebel for God's sake
to baptize him with the true Christian baptism upon his faith and knowledge.
And when he knelt down with such a request and desire, Conrad baptized him,
since at that time there was no ordained minister to perform such work. <o:p></o:p></span></span></i></div>
<br />
<div class="MsoNormal" style="line-height: normal; margin: 0cm 0cm 0pt;">
<i style="mso-bidi-font-style: normal;"><span style="mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span style="font-family: Calibri;">After his baptism at the hands of Grebel, Blaurock proceeded to baptize
all the others present. The newly baptized then pledged themselves as true
disciples of Christ to live lives separated from the world and to teach the
gospel and hold the faith. <o:p></o:p></span></span></i></div>
<br />
<div class="MsoNormal" style="line-height: normal; margin: 0cm 0cm 10pt; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;">
<i style="mso-bidi-font-style: normal;"><span style="mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span style="font-family: Calibri;">Anabaptism was
born, With this first baptism, the earliest church of the Swiss Brethren was
constituted. This was clearly the most revolutionary act of the Reformation. No
other event so completely symbolized the break with Rome. Here, for the first
time in the course of the Reformation, a group of Christians dared to form a
church after what was conceived to be the New Testament pattern. The Brethren
emphasized the absolute necessity of a personal commitment to Christ as
essential to salvation and a prerequisite to baptism.”<o:p></o:p></span></span></i></div>
<br />
<div class="mainbody" style="margin: 8.8pt 83.4pt;">
<o:p><span style="font-family: Verdana; font-size: x-small;"> </span></o:p></div>
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<o:p><span style="font-family: Calibri;"> </span></o:p></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 13.5pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;"><o:p> </o:p></span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 13.5pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;"><o:p> </o:p></span></div>
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<o:p><span style="font-family: Calibri;"> </span></o:p></div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4467688097380293655.post-27707176261301019422012-12-02T15:20:00.000+01:002012-12-02T15:20:22.460+01:00Sunday Focus - He was not Willing<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="http://3.bp.blogspot.com/-lNWgzjwRB_Y/ULZwjW_gBvI/AAAAAAAAAC0/geKGB54jaqY/s1600/sol-en-cruz-.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="205" src="http://3.bp.blogspot.com/-lNWgzjwRB_Y/ULZwjW_gBvI/AAAAAAAAAC0/geKGB54jaqY/s320/sol-en-cruz-.jpg" width="320" /></a></div>
<br />
<br />
<div style="text-align: center;">
'He was not willing that any should perish';<br />
Jesus enthroned in the glory above,<br />
Saw our poor fallen world, pitied our sorrows,<br />
Poured out His life for us, wonderful love!<br />
Perishing, perishing! Thronging our pathway,<br />
Hearts break with burdens too heavy to bear:<br />
Jesus would save, but there's no one to tell them,<br />
No one to lift them from sin and despair.<br />
<br />
'He was not willing that any should perish';<br />
Clothed in our flesh with its sorrow and pain,<br />
Came He to seek the lost, comfort the mourner,<br />
Heal the heart broken by sorrow and shame.<br />
Perishing, perishing! Harvest is passing,<br />
Reapers are few and the night draweth near:<br />
Jesus is calling thee, haste to the reaping,<br />
Thou shalt have souls, precious souls for thy hire.<br />
<br />
Plenty for pleasure, but little for Jesus;<br />
Time for the world with its troubles and toys,<br />
No time for Jesus' work, feeding the hungry,<br />
Lifting lost souls to eternity's joys.<br />
Perishing, perishing! Hark, how they call us;<br />
Bring us your Savior, oh, tell us of Him!<br />
We are so weary, so heavily laden,<br />
And with long weeping our eyes have grown dim.<br />
<br />
'He was not willing that any should perish';<br />
Am I His follower, and can I live<br />
Longer at ease with a soul going downward,<br />
Lost for the lack of the help I might give!<br />
Perishing, perishing! Thou wast not willing;<br />
Master, forgive, and inspire us anew;<br />
Banish our worldliness, help us to ever<br />
Live with eternity's values in view.</div>
<div style="text-align: center;">
</div>
<div style="text-align: center;">
- Lucy R. Meyer</div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4467688097380293655.post-13895030143801533252012-12-01T12:22:00.002+01:002012-12-03T09:19:53.477+01:00Who are the Amish? part 2<br />
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<span style="font-family: Calibri;"><strong>The Reformation in Switzerland</strong></span></div>
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<span style="font-family: Calibri;">Martin Luther did not intend to spark the revolution that
followed the publication of his Ninety-Five Theses. True, he wanted reform, but
not in the way it actually occurred. His treatise found its way to the Pope. A heresy
case was formulated against Luther and he was summoned to Rome. The Elector
Frederick, wishing to guarantee the safety of Luther, persuaded the Pope to
hold the examination (trial) at Augsburg instead, before the Imperial Diet (ie
the General Assembly of the states of the Roman Empire in Germany). Luther appeared
before the Diet in October 1518. The hearings degenerated into a shouting
match, during which Luther stated that he did not consider the papacy part of
the Biblical church. He claimed that Matthew 16v18, where Jesus gives the keys
of the kingdom to Peter, did not give the Pope the exclusive right to interpret
the Bible and that Popes were not infallible.</span></div>
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<span style="font-family: Calibri;">Not surprisingly, Luther became ‘public enemy number 1’ and
he was excommunicated. He set about redefining church practice in line with
what he had read in the Bible. He also translated the bible from Latin into
German and taught people to read so they could study the Scriptures for
themselves. By 1526, Luther was involved in establishing new churches which
became known as Lutheran churches. Although he changed many things, such as the
practice of indulgences, he continued the practice of infant baptism and
believed that the church should be territorial – ie that any given state should
have an official religion and that all members of that state were expected or
even compelled to be a part. Entry into this state-church was through baptism. </span></div>
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<span style="font-family: Calibri;">There were some who did not believe that Luther had gone far
enough in his reforms, particularly in the area of communion. The Catholic
church taught that the bread and wine became the actual body and blood of
Christ and that the communion was a re-sacrifice. Luther considered that Christ
was present in the sacrament, though not in the emblems themselves:</span></div>
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<span style="font-family: Calibri;"><span style="mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">“</span><i style="mso-bidi-font-style: normal;"><span lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">Despite Luther’s independent thinking on the Lord’s Supper, in most
aspects, he remained very close to Roman Catholic theology and practice. Though
he rejected the adoration of the consecrated host, he affirmed the idea of
reverence in the forms of bowing or prostrating oneself before the table. He
insisted that the object of adoration should be Jesus Christ, as He is present
in the sacrament, not the bread and wine.”</span></i><span lang="EN-US" style="mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"> </span><span style="mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">[<a href="http://thegospelcoalition.org/blogs/trevinwax/2008/02/11/luther-vs-zwingli-2-luther-on-the-lords-supper/">http://thegospelcoalition.org/blogs/trevinwax/2008/02/11/luther-vs-zwingli-2-luther-on-the-lords-supper/</a>
]</span></span></div>
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<span style="mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span style="font-family: Calibri;">Meanwhile,
in Switzerland, a number of the followers of Luther were becoming increasingly
unhappy with the trappings of Catholicism which Luther continued to practice. Among
them was</span></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: Calibri;">Huldrych Zwingli</span></b></div>
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<a href="http://1.bp.blogspot.com/-zXzqddKWulY/ULihjoT6X-I/AAAAAAAAADU/1r7f9-HdHus/s1600/grossmunster_zurich.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="320" src="http://1.bp.blogspot.com/-zXzqddKWulY/ULihjoT6X-I/AAAAAAAAADU/1r7f9-HdHus/s320/grossmunster_zurich.jpg" width="212" /></a></div>
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<span style="font-family: Calibri;"><span lang="EN" style="mso-ansi-language: EN;"></span></span> </div>
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<span style="font-family: Calibri;"><span lang="EN" style="mso-ansi-language: EN;"><a href="http://en.wikipedia.org/wiki/Grossm%C3%BCnster" title="Grossmünster"><span style="color: windowtext; text-decoration: none; text-underline: none;">Grossmünster</span></a>, Zurich</span></span></div>
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<span style="font-family: Calibri;">Zwingli was born in Switzerland in 1484 and so was only a
year younger than Luther. During his education into the priesthood, he had been
influenced by the writings of <a href="http://en.wikipedia.org/wiki/Erasmus" target="_blank">Erasmus</a> </span><span style="font-family: Calibri;">
and Luther. When he became a minister of the <span lang="EN" style="mso-ansi-language: EN;"><a href="http://en.wikipedia.org/wiki/Grossm%C3%BCnster" title="Grossmünster"><span style="color: windowtext; text-decoration: none; text-underline: none;">Grossmünster</span></a></span><span lang="EN"> </span>(cathedral)
at Zurich in 1518, he rapidly began preaching on his ideas for reforming the
church. He disapproved of fasting during Lent, promoted marriage for the clergy
(hitherto, they had to be celibate), he attacked the use of images and icons in
worship and he introduced a new form of eucharist to replace the mass. Like Luther,
he believed that the church should be territorial and to that end, he retained
infant baptism.</span></div>
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<span style="font-family: Calibri;">Switzerland was divided into counties called cantons. Several
of these cantons took up the reformed theology; the rest remained Catholic. Zwingli
formed an alliance between the reformed cantons against the Catholic cantons,
which almost led to war between them. While a full scale war was averted, there
were some battles and Zwingli was killed during one of these skirmishes, in
1531. He was 47 years old.</span></div>
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<span style="font-family: Calibri;">During this period, church leaders from both sides of the
theological divide would meet together to discuss their differences. These meetings
were called ‘disputations’ and were usually held in public, with many churchmen
and university professors being invited to listen and take part. One such disputation
(the second disputation) took place in September 1523. Around 900 people were
present. The subjects under discussion were icons and images, the sacrificial
nature of the communion, and the necessity of infant baptism. The matter of
icons was not fully resolved. Zwingli, not wishing to cause further falling
out, said he believed that as icons were not used much anyway, it would only be
a matter of time before the churches realised he had no need of them and
dispensed with them. </span></div>
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<span style="font-family: Calibri;">During the discussion about communion, the question was
raised whether the Zurich city council had the right to make any determination
on the matters of church practice. This was a new development. Up until this
point, the church and state had been inextricably linked, with the formation of
the Holy Roman Empire; church and state acted as one. This was now being
questioned. The subject of the communion itself however, dragged on until 1525,
when, at the Easter celebration, communion was celebrated under Zwingli’s new
liturgy – communion was not an essential requirement for salvation, nor was the
communion a re-enactment of the sacrifice of Christ at Calvary; instead,
communion was celebrated as a commemoration of that sacrifice.</span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-family: Calibri;">The subject of infant baptism also continued for some years
after the disputation. Eventually, in the interests of peace, Zwingli agreed
with the Zurich council that any changes would be introduced slowly. He published
an article stating the different points of view and held meetings in private
with those who opposed infant baptism. The city council called for a public
debate, following which, the council made the final determination, in favour of
Zwingli and infant baptism. Anyone who refused to have their babies baptised
was forced to leave Zurich and branded a heretic.</span></div>
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<span style="font-family: Calibri;">Amongst those who disagreed with Zwingli’s position and the
council’s decision was a small group of men who wanted speedier change and more
rapid reform. Especially they wanted infant baptism replaced by baptism for
consenting adults. This group was led by a young man named Conrad Grebel.</span></div>
<br />
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<span style="font-size: 9pt; line-height: 115%;"><span style="font-family: Calibri;">To be
continued... <o:p></o:p></span></span></div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4467688097380293655.post-75227516875526883772012-11-30T09:42:00.000+01:002012-11-30T09:42:02.533+01:00Who are the Amish? part 1<span style="font-family: Calibri;"><strong></strong></span><br />
<div class="separator" style="clear: both; text-align: center;">
<a href="http://1.bp.blogspot.com/-g5Asa_JsHlM/ULfQx6inaSI/AAAAAAAAADE/lUP-XtnY_y4/s1600/holy-relic.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="320" src="http://1.bp.blogspot.com/-g5Asa_JsHlM/ULfQx6inaSI/AAAAAAAAADE/lUP-XtnY_y4/s320/holy-relic.jpg" width="189" /></a></div>
<span style="font-family: Calibri;"><strong></strong></span><br />
<span style="font-family: Calibri;"><strong></strong></span><br />
<span style="font-family: Calibri;"><strong>Reformation in Europe</strong></span><br />
<span style="font-family: Calibri;"></span><br />
<span style="font-family: Calibri;">So far, we have mentioned some of the distinctives of the
Amish and that they are descendants of the Anabaptists from the Reformation in
Europe. But where did they come from and what are their beliefs? How have those
beliefs determined the people they are today? And what is more, should more
Christians be like them?</span><br />
<span style="font-family: Calibri;"></span><br />
<span style="font-family: Calibri;">The history of the Amish hinges around several key figures, the first of whom is</span><br />
<span style="font-family: Calibri;"></span><br />
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<span style="mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;"><span style="font-family: Calibri;"><strong>Martin Luther</strong></span></span></div>
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<span style="mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;"><span style="font-family: Calibri;">At the start of the sixteeth century, almost everyone in Europe was part of the Roman Catholic church. Christianity was the state religion in almost all European countries and the Roman Catholics were the dominant church. The Reformation was a reaction to what were seen as excesses and errors in the Roman Catholic teachings and expression of the Christian faith. It is said
to have started on October 31<sup><span style="font-size: x-small;">st</span></sup> 1517, when a monk, named Martin
Luther, nailed a document known as the ‘Ninety-Five Theses’ to the door of the
church in Wittenberg, Germany.</span></span></div>
<div class="MsoNormal" style="line-height: normal; margin: 0cm 0cm 12pt; mso-margin-top-alt: auto;">
<span style="mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;"><span style="font-family: Calibri;">Luther was born in 1483
and was destined to be a lawyer, by decree of his father. However, he was more
interested in philosophy and theology and so gave up his studies in law in
favour of theology, much to his father’s displeasure. His tutors taught him to
question and apply reason to everything. He could not however be persuaded to
question God; he believed that God could only be known through revelation and
began to study books about the Scriptures.</span></span></div>
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<span style="mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;"><span style="font-family: Calibri;">In 1505, Luther was
struck by lightning while out riding one day. He prayed to St Anna and vowed
that if his life were spared, he would become a monk. Fifteen days later, he entered
the friary of the Augustine monks at Erfurt. His father believed this to be a waste of Luther's education and talents. He devoted himself to what he
believed to be his calling, yet he was often in despair, having a keen sense of
his own sinfulness and unworthiness in the sight of God. He struggled to
understand how anyone could be righteous in God’s sight. He was terrified of
God’s wrath and justice, but knew nothing of His love and grace.</span></span></div>
<div class="MsoNormal" style="line-height: normal; margin: 0cm 0cm 12pt; mso-margin-top-alt: auto;">
<span style="mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;"><span style="font-family: Calibri;">Sometime between 1512
and 1516, Luther at last come to an understanding of the Scriptures and was
converted. He had been given a Bible by the Vicar-General, Staupitz, and was encouraged to study it carefully.
But instead of finding peace, it only served to show him how sinful he was. One
day, when he was preparing lectures on Romans and the Paslms, he came to the
realisation that men are saved through faith and not through any effort of
their own. </span></span></div>
<div class="MsoNormal" style="line-height: normal; margin: 0cm 0cm 10pt; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;">
<span style="mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span style="font-family: Calibri;">He was on the faculty of the University of Wittenberg, lecturing and
preaching daily. Through the preparation of his messages on Romans and Psalms,
the light dawned on Luther that men are saved by grace through faith in Jesus
Christ, apart from any human efforts or works. Reflecting on his time reading
and praying, he said,</span></span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-family: Calibri;">“<i style="mso-bidi-font-style: normal;">I greatly longed to
understand Paul’s Epistle to the Romans and nothing stood in the way but that
one expression, “The justice of God”… Night and day I pondered until I saw the
connection between the justice of God and the statement that “the just shall
live by faith.” Then I grasped that the justice of God is that righteousness by
which through grace and sheer mercy God justifies us through faith</i>”</span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-family: Calibri;">and</span></div>
<div class="MsoNormal" style="line-height: normal; margin: 0cm 0cm 12pt; mso-margin-top-alt: auto;">
<span style="font-family: Calibri;"><span style="mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">"<i style="mso-bidi-font-style: normal;">I laboured diligently and
anxiously as to how to understand Paul's words in <a href="http://ebible.com/query?utf=8%E2%9C%93&query=Romans%201%3A17&translation=ESV" target="_blank"><span style="color: blue;">Romans 1:17</span></a> where he says, ‘The righteousness of God is
revealed in the gospel.' I saw the difference, that law is one thing and gospel
another. I broke through, and as I had formerly hated the expression ‘the
righteousness of God,' I now began to regard it as my dearest and most
comforting word, so that this expression of Paul's became to me in very truth a
gate to paradise</i>." [</span><span style="mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;"><a href="http://reformedperspectives.org/articles/jac_arnold/CH.Arnold.RMT.3.html"><span style="color: blue;">http://reformedperspectives.org/articles/jac_arnold/CH.Arnold.RMT.3.html</span></a>]</span></span></div>
<div class="MsoNormal" style="line-height: normal; margin: 0cm 0cm 12pt; mso-margin-top-alt: auto;">
<span style="mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;"><span style="font-family: Calibri;">In 1516, John Tetzel, a
papal commissioner for indulgences travelled to Germany to sell indulgences. What
are indulgences? The church of the time taught that faith alone was not
sufficient for salvation; to be forgiven, one also had to do good works and
works of charity. However, the benefits of such good works and charity could be
bought by donating money to the church. In return, the church absolved the
person of wrong doing. The phrase of the day ran ‘As soon as the coin in the
coffer rings, a soul from purgatory springs’. Those whose loved ones had died
could buy their absolution and gain them entry into heaven, thus shortening the
time of punishment in purgatory.</span></span></div>
<div class="MsoNormal" style="line-height: normal; margin: 0cm 0cm 12pt; mso-margin-top-alt: auto;">
<span style="mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;"><span style="font-family: Calibri;">The following year,
Luther protested the sale of indulgences. He denied that indulgences were
effective or that salvation could be bought. He wrote a treatise called the ‘Disputation
of Martin Luther on the Power and Efficacy of Indulgences’. This document
became known as the Ninety-Five Theses. In them, Luther called into question
several of the corrupt practices of the church and challenged the church
leaders and even the Pope himself. He maintained that forgiveness of sins could
only be granted by God and that those who claimed that indulgences could
absolve a person were in error.</span></span></div>
<div class="MsoNormal" style="line-height: normal; margin: 0cm 0cm 12pt; mso-margin-top-alt: auto;">
<span style="mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;"><span style="font-family: Calibri;">On October 31<sup><span style="font-size: x-small;">st</span></sup>
1517, Luther reputedly nailed this document to the door of the church in
Wittenberg. In January the following year, Luther translated his Theses from
Latin into German. It was printed and distributed far and wide. Within a few
weeks, it had spread throughout Germany; within two months, it had spread
throughout Europe. Thus began the Reformation in Europe. </span></span><br />
<span style="mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;"><span style="font-family: Calibri;"></span></span><br />
<span style="mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;"><span style="font-family: Calibri; font-size: x-small;">To be continued...</span></span><br />
<span style="mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB;"><span style="font-family: Calibri;"><o:p></o:p></span></span> </div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4467688097380293655.post-9829771133055250182012-11-29T09:48:00.000+01:002012-11-29T09:49:40.886+01:00Women in Amish Society<span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;"></span></span><br />
<div class="separator" style="clear: both; text-align: center;">
<a href="http://4.bp.blogspot.com/-FEBhXUxQTfY/ULPA9kWhwzI/AAAAAAAAACk/4uSGAhdk7bQ/s1600/1001-1237777345znDY.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="226" src="http://4.bp.blogspot.com/-FEBhXUxQTfY/ULPA9kWhwzI/AAAAAAAAACk/4uSGAhdk7bQ/s320/1001-1237777345znDY.jpg" width="320" /></a></div>
<span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;"></span></span><br />
<span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;"></span></span><br />
<span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">The way of
life of the Amish is deeply rooted in the Anabaptist tradition, which, in turn,
stands firmly on the Word of God. Yesterday, I posted a guest article that
summarises Anabaptist thought on the matter; today, I am going to talk about
women in Amish society.</span></span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">Amish families
are generally run on ‘traditional’ lines, the woman stays at home to look after
the children and the home, while the man is the ‘bread winner’. Divorce is
unheard of; marriage is for life; remarriage only takes place after a husband
or wife has died. The husband is the head of the home and he makes the final
decisions. The church is likewise led by the men.</span></span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">If that was
all there was to it, then outsiders might be forgiven for thinking the Amish
live a strict, regimented life that is little but drudgery for the wife. But that
is not all there is to it. Women are not treated a servants or slaves; they are
allowed to speak their minds and they do far more than ‘just’ keeping house. She
finds fulfilment and security in the way of life handed down through the ages
and based in Biblical teaching. While the husband has the final say, he does
listen to the views and concerns of his wife and takes these into consideration
when he makes his decision. In practice, important decisions about the family
are made jointly.</span></span></div>
<i style="mso-bidi-font-style: normal;"><span style="font-family: "Calibri","sans-serif"; mso-ascii-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">“<span style="color: #222222;">Amish men and women usually assume traditional and
well-defined gender roles. Husbands carry the primary responsibility for the
financial well-being of the family. Wives typically devote themselves to
housekeeping and motherhood. As in most families, gender roles in Amish
marriages vary by personality; there are shades of dominance from husband to
wife across a wide spectrum with many variations. In non-farm families,
typically the husband is the primary breadwinner, but in cases where a wife
owns a business, she may provide most of the family income. When husbands work
at home, there is often considerable cross-sharing of roles—women assisting in
the barn or shop, and men in the garden or around the house.”</span></span></i><span style="color: #222222; font-family: "Calibri","sans-serif"; mso-ascii-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"> <o:p></o:p></span><br />
<br />
<i style="mso-bidi-font-style: normal;"><span style="color: #222222; font-family: "Calibri","sans-serif"; mso-ascii-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">“Amish
women share in household decision making and child discipline, even as they
affirm the man’s role as the religious head of the home. Although the man
serves as the spiritual head of the home, mothers are very active in nurturing
the spiritual life of children.”<o:p></o:p></span></i><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">The same is
true of decisions in the church. Women are allowed to recommend men to be
leaders of the church and take full part in any voting:</span></span></div>
<i style="mso-bidi-font-style: normal;"><span style="color: black; font-family: "Calibri","sans-serif"; mso-ascii-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">“Likewise,
within the church, the role of the woman is important and respected but
limited. For instance, women participate in nominating the ministers, deacons,
and bishops as well as voting on other community affairs. However, they are not
given any leadership roles themselves other than as Sunday school teachers,
song leaders, worship leaders, and church elders.”<o:p></o:p></span></i><br />
<br />
The woman sees her role as homemaker as being of the utmost importance and
runs her home efficiently, in line with Proverbs 31. She looks after any
children, does the cooking, sews the clothes (all Amish outer clothing is
homemade), does the shopping, plants a garden to help feed the (usually large)
family, cleans the house, and she might start a business of her own, such as
baking, rug making, or quilting. <i style="mso-bidi-font-style: normal;"><span style="color: black; font-family: "Calibri","sans-serif"; mso-ascii-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"><o:p></o:p></span></i><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-family: Calibri;"><i style="mso-bidi-font-style: normal;"><span style="color: #333333; font-size: 12pt; line-height: 115%; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">“Amish women are esteemed in Amish society for the
contribution they make to home and community. They are mothers, managers of the
household, and play an important role in maintaining communal ties. As the home
is considered in some ways the centre of Amish life, her role in maintaining it
is highly important.”</span></i></span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">She will
assist her husband with the farm chores and might have some animals to tend
herself, such as chickens. But even though the roles are clearly
differentiated, a husband will help with child rearing, cook meals when
necessary, and help clean the house. Any money she earns is her own, unless she
needs to supplement the family income (something that is becoming increasingly
necessary in today’s economic downturn).</span></span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">Modern women
and those who study patriarchal societies consider that Amish women are
oppressed and down trodden and therefore need ‘rescuing’. Amish women on the
other hand feel mostly fulfilled and do not see them as oppressed at all. </span></span></div>
<div class="MsoNormal" style="background: white; line-height: normal; margin: 0cm 0cm 10pt; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;">
<i style="mso-bidi-font-style: normal;"><span style="color: #333333; font-size: 12pt; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-GB; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span style="font-family: Calibri;">“However, the perception of the Amish woman as necessarily oppressed is
one which ignores the reality of her position, as well as Amish values.”</span></span></i></div>
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">They relish
their way of life, even though it is hard work, and believe they are acting in
God’s will. In response, the Amish find today’s women foolish, striving to be
in the place of men. Amish women do not need ‘liberating’; they find themselves
liberated enough within the boundaries of their society. She has a respected
role and she as well as the rest of Amish society considers that her work is
important. Tasks such as washing, mending and cooking are not seen as menial
and drudgery; they are vital for the proper functioning of society. Where would
they all be if no-one looked after the home or the children? They see modern
society as failing in this regard and speak of the state of today’s youth as
evidence that something is wrong. There is very little teenage rebellion in
Amish society, while it is much more prevalent in the wider population. </span></span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">Sources:</span></span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-size: 12pt; line-height: 115%;"><a href="http://www2.etown.edu/amishstudies/Family.asp"><span style="color: blue; font-family: Calibri;">http://www2.etown.edu/amishstudies/Family.asp</span></a></span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-size: 12pt; line-height: 115%;"><a href="http://amishamerica.com/do-amish-women-have-rights/"><span style="color: blue; font-family: Calibri;">http://amishamerica.com/do-amish-women-have-rights/</span></a></span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-size: 12pt; line-height: 115%;"><a href="http://www.welcome-to-lancaster-county.com/amish-women.html"><span style="color: blue; font-family: Calibri;">http://www.welcome-to-lancaster-county.com/amish-women.html</span></a><o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">See also:</span></span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="mso-bidi-font-weight: bold; mso-fareast-language: EN-GB;"><a href="http://www3.saintmarys.edu/files/ashley%20feely.pdf"><span style="color: blue; font-family: Calibri;">http://www3.saintmarys.edu/files/ashley%20feely.pdf</span></a></span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-size: 12pt; line-height: 115%;"><a href="http://serendip.brynmawr.edu/exchange/node/3348"><span style="color: blue; font-family: Calibri;">http://serendip.brynmawr.edu/exchange/node/3348</span></a><o:p></o:p></span></div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4467688097380293655.post-61476880073713711672012-11-28T09:50:00.000+01:002012-11-28T09:50:15.719+01:00Guest post: The Woman's Role in the Plan of GodTaken from: <a href="http://www.bibleviews.com/womanrole.html">http://www.bibleviews.com/womanrole.html</a><br />
<br />
God has a beautiful plan for womanhood that will bring order and fulfillment if it is followed in obedience. God's plan is that one man and one woman, of equal standing before Him but of different roles, should be bonded together as one. In His wisdom and grace He specifically created each for his or her role. <br />
<br />
At creation, God caused a deep sleep to fall on Adam, and from him God took a rib and made a woman (Genesis 2:2 1). She was a direct gift from the hand of God, made from man and for man (1 Corinthians 11:9). "Male and female created he them", (Genesis 1:27) each different but made to complete and complement each other. Although the woman is considered the "weaker vessel" (1 Peter 3:7), this does not make her inferior. She was made with a purpose in life that only she could fill.<br />
<br />
To woman has been given one of the greatest privileges in the world, that of molding and nurturing a living soul.<br />
<br />
Her influence, especially in the realm of motherhood, affects her children's eternal destination. Even though Eve brought condemnation upon the world with her act of disobedience, God considered women worthy of a part in the plan of redemption (Genesis 3:15). "But when the fullness of the time was come, God sent forth his Son, made of a woman." (Galatians 4:4). He entrusted to her the bearing of and the caring for his own dear Son. The woman's role is not insignificant!<br />
<br />
A distinction between the sexes is taught throughout the Bible. Paul teaches if a man has long hair, it is a shame unto him, but if a woman has long hair, it is a glory to her (1 Corinthians 11:14,15). "The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman's garment: for all that do so are abomination unto the Lord thy God" (Deuteronomy 22:5). Their roles are not to be interchangeable.<br />
<br />
In the Garden of Eden, God said, "It is not good that the man should be alone," and He made a help meet for him-a companion, someone to satisfy his needs (Genesis 2:18).<br />
<br />
Proverbs 31:10-31 tells in detail what kind of helpmeet the woman is to be. The supportive role of the wife to the husband is very evident in this description of the ideal woman. She "will do him good and not evil." Because of her honesty, modesty and chastity, "her husband doth safely trust in her." By her efficiency and diligence she would look well to her household. The basis for her virtue is found in verse 30: "a woman that feareth the Lord." This is a reverential fear that gives meaning and purpose to her life. Only as the Lord lives in her heart can she be the woman she was meant to be.<br />
<br />
To become a child of God she needs to repent, confess her sins and accept Christ through faith. With Christ she will be able to live a self-denied life. The Holy Spirit will give strength, courage, and direction to fulfill her duties. He will grace her life with humility, modesty, and with that inner "ornament of a meek and quiet spirit, which is in the sight of God of great price" (1 Peter 3:3,4). Proper, modest dress adds to the hidden charm of a woman. She should never draw attention to her body by being overdressed or underdressed.<br />
<br />
To avoid confusion and establish order, someone needs to be the head and God has ordained that this should be the man (1 Corinthians 11:3). Marriage is to be a harmonious relationship similar to that of Christ and the Church. Christ is subject to God, man is subject to Christ, and woman is subject to man. Why would any woman rebel at her position in the framework of authority when even Christ, the Son, is subject to the Father? As the wife reverences her husband, she is obedient to the scripture (Ephesians 5:33), and her husband is then able to bear the responsibility that God has laid on his shoulders.<br />
<br />
The liberation movement has challenged God's blueprint for womanhood. Women are clamoring for freedom and fulfillment by asking for total equality. This puts them into a power struggle- into a competitive role instead of a complementary partnership. Their quest for freedom only leads them into bondage. Nevertheless, the selfishness and ungodliness of many men is without excuse. In this context some of women's frustrations can be understood. Ironically, the very thing that many women are rejecting is God's way of establishing the woman in a life that fully satisfies.<br />
<br />
If a women moves aggressively into the man's world and there seeks independence and equality, she loses her femininity, that reserved, modest sweetness that men respect and God approves.<br />
<br />
Fulfillment comes as she cultivates those gifts for which she was created. A woman's submission to her husband liberates her from a multitude of frustrating problems, and her submission to God's order frees her from guilt. Submission is a blessing, not a curse!<br />
<br />
The pattern of men taking the leadership and women following will bring a blessing to single women as well as married women, to daughters as well as wives.<br />
<br />
As an outward sign of this submission and her submission to Christ, the Christian woman is commanded to have her head covered for praying and prophesying* (1 Corinthians 11:3-5). Man is subject to Christ and should therefore pray with his head uncovered. Woman is subject to man and should pray with her head covered. Wearing a head covering is a recognition of this divine order.<br />
<br />
[* The writers of the article recognizes a sister should wear it "in her times of private devotions and prayer, the sister's head should be covered. A Christian sister would naturally want to wear the head covering whenever she is giving Christian service. In truth, all of a believer's daily life should be lived in service unto Christ. It seems appropriate, then, that the Christian women wear the prayer covering whenever she appears in public. She thus leaves a constant testimony of her submission to God and her husband.]<br />
<br />
Love in marriage is to be pure and is given for pleasure as well as for propagation. Woman was uniquely created for the special task of bearing children, a creative fulfillment. God said, "Be fruitful and multiply" (Genesis 1:28). To purposely choose not to have children is sidestepping God's principle and forfeiting one of the most rewarding experiences in a woman's life.<br />
<br />
Woman's first duty is the making and keeping of her home. Many a modern woman chooses a career, hires a baby-sitter, and rushes her children through childhood so that she can be free to pursue her selfish interests. The Bible teaches that women are to be "keepers at home" (Titus 2:5). This means a women is to be there, loving her husband, teaching and enjoying her children, and applying the homemaking arts with joy in her heart. This mother is the heartbeat of the home. She helps lay the foundation of moral standards there. The warmth of her spirit quietly establishes security in the lives of little children-confidence, that in spite of their problems and fears, all will be right. Why would any woman trade this noble place for some dollars earned or for some coveted position? This Bible way is not just being old-fashioned; it is God's order. The women who wholeheartedly accept God's plan will be blessed.<br />
<br />
In certain instances, a woman's role extends beyond her home. Examples are given in both the Old and New Testaments of godly women who had responsibilities in God's kingdom. Also today there is a place for the Christian woman to serve within the Church. As she exercises her inborn attributes of love, gentleness, and compassion, she is a living example of that which becomes godliness. Older women are exhorted to teach the young women, "that the word of God be not blasphemed" (Titus 2:4,5). Single Christian women, who do not have the cares of a home and a family, are able to fill a special place (1 Corinthians 7:34).<br />
<br />
There are definite guidelines for women's behavior in the Church. They are not to usurp authority over men. Paul instructs, "Let your women keep silence in the churches" (1 Corinthians 14:34,35; 1 Timothy 2:11-15). The order that God has planned for women excludes them from preaching. Faithful women find places for active participation in Christian service where they can humbly and consistently fellowship with other Christians.<br />
<br />
May each woman fill her role with the grace of God in her heart, live in submissive obedience to His will, and humbly give of herself in the daily practices of life. As each person fills his respective place in God's plan, there is beautiful harmony that emerges in the heart, the home, and the church.<br />
<br />
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Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4467688097380293655.post-19032808607902911012012-11-27T10:44:00.000+01:002012-11-27T11:13:01.473+01:00Woman as God Intended, part 2How were women treated in the New testament?<br />
<b style="mso-bidi-font-weight: normal;"><span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;"></span></span></b><br />
<b style="mso-bidi-font-weight: normal;"><span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">Jesus and Women<o:p></o:p></span></span></b><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">Jesus’
attitude to women was probably unique in His day. He talked with the outcasts
of society, telling them the good news of the Kingdom of God; he ministered to
women and was ministered to by women.</span></span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">Mary
Magdalene was a disciple of Jesus. The mere fact that he allowed women to be
His disciples indicates that He valued women and did not treat them as second
class citizens. She was the first person Jesus revealed Himself to after His
resurrection, thus she was singled out for great honour. If Jesus thought
little of women, He could easily have visited the disciples without the
intervention of Mary, as He did when He appeared to them in the locked room.</span></span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">The
religious people of the day brought to Jesus a woman they had caught in the act
of adultery. They asked Him to be her judge and jury to condemn her; instead He
told them ‘let he who is without sin throw the first stone’.<span style="mso-spacerun: yes;"> </span>One by one, her accusers left the scene,
convicted of his own sinfulness. Eventually Jesus looked up and saw no-one
there but the woman, and said to her, ‘<i style="mso-bidi-font-style: normal;">Woman,
where are those accusers of yours? Has no-one condemned you? She said, No-one,
Lord. And Jesus said to her, Neither do I condemn you; go and sin no more</i>’.
Far from looking down on the woman, He forgave her sin and restored her
dignity. </span></span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">Jesus was
invited to dinner at the home of Simon the Pharisee. Simon failed to follow the
usual custom of the day by arranging for someone to wash Jesus’ feet when He
entered the house. This was a slight to Jesus and would have been seen as
insulting. During the meal, a woman came into the house, wept so her tears fell
on Jesus’ feet, wiped them away with her hair, and then poured an expensive jar
of perfume on His feet. This woman was Mary from Bethany. She was known as a
‘sinner’ and Simon was amazed that Jesus let such a woman anywhere near Him: ‘<i style="mso-bidi-font-style: normal;">If he were a prophet, would know who and
what manner of woman this is who is touching him, for she is a sinner’ </i>(Luke
7v39). Judas also criticised her for ‘wasting’ the perfume. Jesus, on the other
hand, defended her and her actions and did not condemn her. While it was the
practice of the religious leaders to keep away from ‘sinful women’, Jesus
treated her with respect and dignity.</span></span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">Mary of
Bethany was sister to Martha and Lazarus. Frequently we read of Jesus going to
stay at their home, where these two women fed Him and gave Him a bed for the
night. Again, Jesus treated them with respect, despite Mary being a woman of
ill repute. That is not to say He ignored or overlooked her sin; but He did not
treat her the way the religion of the day treated her. Instead He exhibited
God’s love towards her.</span></span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">One final
example of the way in which Jesus treated women with respect was when He spoke to
the woman at the well in John 4. The woman was a Samaritan; the Jews had no
dealings with the Samaritans and would walk past on the other side of the road,
rather than be close to one. She was also a ‘sinful’ woman. The mere fact of
her being out by herself fetching water in the heat of the day is an indication
that she was ostracised by the rest of her society. Even the disciples ‘<i style="mso-bidi-font-style: normal;">marvelled that He talked with a woman’</i>
(John 4v27). The ‘rules’ of the day meant a man did not speak to a woman and
certainly not a woman of ill-repute! Jesus was different. And as His followers,
we are also to be different. We are to treat people with respect, courtesy and
dignity; we are not to look down on anyone just because of their status, or
their wealth/poverty, or condemn them for their sins and failings. After all,
all Christ’s true followers are sinners saved by undeserved grace. <o:p></o:p></span></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">Paul and Women</span></span></b></div>
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">Many think
Paul was anti-women, because he upheld God’s order of things in denying women
roles of leadership in the church. I do not believe this is true at all.</span></span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">When writing
the letter to the Romans, Paul singled out Phoebe as someone who was exemplary
as a servant in the church. Whether or not she was officially a deacon, I have
discussed elsewhere (</span><a href="http://almost-amish.blogspot.co.uk/2012/11/women-bishops.html"><span style="color: blue; font-family: Calibri;">http://almost-amish.blogspot.co.uk/2012/11/women-bishops.html</span></a><span style="font-family: Calibri;">).
The fact however remains, that Paul did not ignore her services to the church,
or make light of them – he commended her in front of the whole congregation and
to all those down the centuries since that time to the present day. Phoebe
stands out as a shining example and we would not know that if Paul hadn’t
mentioned her.</span></span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">When Paul
went to Philippi, he met the women down by the riverside, where they met for
prayer. Again, he did not ignore them, but sought them out. It appears there
was no synagogue in Philippi, but the women faithfully met for prayer on the
Sabbath day. After he explained the gospel to them, Lydia it seems was
converted. Not only was she baptised, along with other members of her
household, but she extended hospitality to Paul, Silas and Timothy. After that
had been released from prison, they returned to Lydia’s home and met there with
the new converts. It might be that the new church had gathered there for prayer
for the safe return of Paul and his companions, or maybe the church was now
meeting in her house (she was a woman of some substance and quite possibly had
a large home). But whatever the reason, Paul met the new disciples before
moving on to another place. Lydia was instrumental in forming the church at
Philippi and she is the only disciple/convert mentioned by name in that place.</span></span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">Priscilla is
named several times in the Bible, in Acts chapter 18 (in 3 places, verses 2, 18
and 26) and three times in the letters of Paul (Romans 16v3; 1 Corinthians
16v19; 2 Timothy 16v19). Never is she mentioned without her husband. Clearly
Paul had a great regard for this married couple; he calls them ‘faithful’ and ‘fellow
workers’ in Romans 16, explaining that they had risked their lives for him; and
he mentions that the church was meeting in their house, in 1 Corinthians 16. By
the time Paul wrote to Timothy, Aquila and Priscilla had clearly moved from
Corinth to Ephesus (Timothy was the elder of the congregation at Ephesus). Paul
held them in great esteem and respected them for the work they did for the
Lord, both with him and on their own. We see from Acts 18v26 that they knew the
gospel and that they shared that gospel with others: ‘<i style="mso-bidi-font-style: normal;">A certain Jew named Apollos...knew only the baptism of John. So he
began to speak boldly in the synagogue [clearly he had not yet heard that Jesus
had come, died and been raised from the dead]. When Aquila and Priscilla heard
him, they took him aside and explained to him the way of God more accurately</i>’
(Acts 18v24-26). Despite persecution, they were preaching the word wherever
they went. They had already been sent away from Rome, so had lost their home,
but that did not deter them. Paul shows nothing but respect for these two
workers for the Lord, who had given him hospitality and shared with him in the
work of the Lord.<o:p></o:p></span></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<b style="mso-bidi-font-weight: normal;"><span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">New Testament Teaching on the Role of
Women</span></span></b></div>
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">Because most
of the teaching about women and their role in the church comes to us through
Paul’s letters, some have said that Paul hated women. Having seen the way in
which Paul treated the various women he encountered on his journeys, it would
be inconsistent to suggest he hated women and wrote his letters in order to
keep them subservient. On the contrary, I believe he wrote what he did because
he wanted to protect women and to ensure they were operating within God’s will
in the churches.</span></span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">1
Corinthians 14v33-40: Paul starts by telling his readers that God is not the
author of confusion, but of peace and that this is the way of it in all the
churches. It seems the Corinthian church, revelling in their new-found freedoms,
were overstepping the mark and going too far. Bearing in mind God’s sense of
orderliness and peace, Paul goes on to instruct the Corinthian church that the
women in the church ought to be silent and submissive (as opposed to brash and
loud); if they need to know something, then they should ask their husbands at
home. Paul appeals to the Law (ie the first five books of the Bible, the books
of Moses) as evidence to support what he is saying. Now it appears the custom
was that after the sermon, the men would ask each other questions and a
discussion would ensue. In Corinth, the women were taking part in this
discussion and so it has been said that Paul was simply limiting their
involvement in this discussion. As we will see later, this is only half of what
Paul is meaning (cf 1 Timothy 2). Paul concludes by saying that it is <i style="mso-bidi-font-style: normal;">shameful</i> for a woman to speak in the
church. He then issues a challenge to the Corinthian church: ‘<i style="mso-bidi-font-style: normal;">did the word of God come originally through
you? Or was it only you that it reached?</i>’ (v.36, referring to the
Corinthians being the only church to allow women to speak in the assembly) and
then, ‘<i style="mso-bidi-font-style: normal;">the things which I write are the
commandments of the Lord</i>’ (v.37), concluding with ‘<i style="mso-bidi-font-style: normal;">let all things be done decently and in order</i>’ (v.40). There are
matters which can be determined by the local church and there are matters which
cannot; in the interests of decency and good order, God has decreed that women
do not participate in teaching others in the assembly. </span></span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">Ephesians 5v22-24
speaks to wives in particular. They are to be submissive to their own husbands,
‘<em>as unto the Lord’</em> (v.23); in the same way as they submit to God, they need to
submit to their own husbands. Paul gives the reason for this: man (the husband)
is head of woman (the wife) just as Christ is head of the church. Has Christ
ceased to be head of the church? Well in some circles we might be forgiven for
thinking that He no longer holds any sway, because the churches do as they
please without reference to the Word of God at all. But Christ is still head of
the church, therefore women are still to be subject to their husbands. Does this
mean men can treat their wives badly and order them about? In case any of his
readers might have thought that, Paul goes on to explain that husbands are to
love their wives as Christ loved the church and gave himself for it. Far from
treating their wives as chattels, men were to love their wives in a self
sacrificing way. Today people have forgotten this truth; men and women treat each
other badly, but that is no reason to reject the Bible, just because some do
not follow what it says. God has a high view of women; it is people who have
failed to listen and put into practice what God has decreed. Just because some
do not obey Christ as head of the church does not negate His headship. It is
still His church and we are not free to do with it as we please.</span></span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">1 Timothy 2v9-15
speaks of God’s plan for women and gives us the reason for it. Paul says women
should adorn themselves modestly, not with costly clothing, or jewellery, or
fancy hairdos. This would include modest clothing, covered heads (1 Corinthians
11) and not extravagant, for we are not to use our money for ourselves but for
the good of others (sell what you have and give to the poor). Instead, women
should be adorned with ‘good works’; it is these and not the way we dress which
should call attention to ourselves. In Acts 9 we read of a woman who had died. Her
name was Tabitha and she lived at Joppa. The local people were upset that she
had died and when they heard that Peter had come to a nearby town, they sought
him out, begging him to do something to help bring her back, because she was
well known and well loved for ‘<i style="mso-bidi-font-style: normal;">the good
works and charitable deeds which she did’</i> (v.36). To prove the point, they
showed Peter the tunics and garments she had made while she was with them.
Clearly she was valued highly – because of her good works and charitable deeds.</span></span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">Paul in
writing to Timothy goes on to give the prohibition so hated by advocates of
women bishops today: ‘<i style="mso-bidi-font-style: normal;">Let a woman learn
in silence with all submission. And I do not permit a woman to teach or to have
authority over a man, but to be in silence</i>’ (v. 11-12; note that being
silent is mentioned twice in this short extract). From this, women have decided
that Paul simply did not like women! But Paul goes on to give the reason for
the prohibition: ‘<i style="mso-bidi-font-style: normal;">For Adam was formed
first, then Eve. And Adam was not deceived, but the woman being deceived, fell
into transgression</i>’ (v. 13-14). Adam
being formed first shows that it was always God’s intention that men should
have the position of leader. In a marriage for example, you have a committee of
two; if there is a disagreement, someone has to have the casting vote. God has
decreed that this should be the man/husband. When Eve fell into sin, it was not
because she was deceived that caused this prohibition on her, but because she sinned and part
of the punishment for her sin was that her husband will rule over her – whether
she likes it or not – and women have been rebelling against that ever since,
which seems to me to prove the point! Maybe this is what Paul was referring to
in 1 Corinthians 14 when he said women are not to speak but to be submissive, ‘<em>as
the Law also says’</em> (v.34).</span></span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">1 Timothy
5v9 lists the qualifications of an older woman if she is to be accepted into
the list of widows by the church. It follows therefore that these qualities are
those necessary for a Christian woman before she becomes a widow, as it would
be impossible for her to qualify if she had not lived in this fashion. What are
these qualities? She must be:</span></span></div>
<ol start="1" style="margin-top: 0cm;" type="1">
<li class="MsoNormal" style="margin: 0cm 0cm 10pt; mso-list: l1 level1 lfo1;"><span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">The wife of one man (now deceased or she would
not be a widow)<o:p></o:p></span></span></li>
<li class="MsoNormal" style="margin: 0cm 0cm 10pt; mso-list: l1 level1 lfo1;"><span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">Well reported for good works (like Tabitha)<o:p></o:p></span></span></li>
<li class="MsoNormal" style="margin: 0cm 0cm 10pt; mso-list: l1 level1 lfo1;"><span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">Having brought up children<o:p></o:p></span></span></li>
<li class="MsoNormal" style="margin: 0cm 0cm 10pt; mso-list: l1 level1 lfo1;"><span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">Lodged strangers<o:p></o:p></span></span></li>
<li class="MsoNormal" style="margin: 0cm 0cm 10pt; mso-list: l1 level1 lfo1;"><span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">Washed the feet of the saints (literally, as well
as humbly serving others)<o:p></o:p></span></span></li>
<li class="MsoNormal" style="margin: 0cm 0cm 10pt; mso-list: l1 level1 lfo1;"><span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">Relieved the afflicted (nursed those in poor
health, fed those who are hungry, clothed those who are cold – see also
Matthew 25v31-46)<o:p></o:p></span></span></li>
<li class="MsoNormal" style="margin: 0cm 0cm 10pt; mso-list: l1 level1 lfo1;"><span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">Diligently followed every good work</span></span></li>
</ol>
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">High ideals
indeed.</span></span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">Younger
women are to:</span></span></div>
<ol start="1" style="margin-top: 0cm;" type="1">
<li class="MsoNormal" style="margin: 0cm 0cm 10pt; mso-list: l3 level1 lfo4;"><span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">Have children<o:p></o:p></span></span></li>
<li class="MsoNormal" style="margin: 0cm 0cm 10pt; mso-list: l3 level1 lfo4;"><span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">Manage the home<o:p></o:p></span></span></li>
<li class="MsoNormal" style="margin: 0cm 0cm 10pt; mso-list: l3 level1 lfo4;"><span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">Give no opportunity to the adversary (whether Satan
or human adversaries) to speak reproachfully.</span></span></li>
</ol>
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">Older women
are also mentioned in Titus 2v3-5 where another list of qualities of a Godly
woman is given:</span></span></div>
<ol start="1" style="margin-top: 0cm;" type="1">
<li class="MsoNormal" style="margin: 0cm 0cm 10pt; mso-list: l0 level1 lfo2;"><span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">Reverent in behaviour<o:p></o:p></span></span></li>
<li class="MsoNormal" style="margin: 0cm 0cm 10pt; mso-list: l0 level1 lfo2;"><span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">Not a slanderer (doesn’t gossip about people
behind their back)<o:p></o:p></span></span></li>
<li class="MsoNormal" style="margin: 0cm 0cm 10pt; mso-list: l0 level1 lfo2;"><span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">Not given to much wine<o:p></o:p></span></span></li>
<li class="MsoNormal" style="margin: 0cm 0cm 10pt; mso-list: l0 level1 lfo2;"><span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">Teachers of good things (hmmm, interesting – she can
be a <i style="mso-bidi-font-style: normal;">teacher</i>)</span></span></li>
</ol>
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">Her teaching
however is limited; she is to teach younger women to:</span></span></div>
<ol start="1" style="margin-top: 0cm;" type="1">
<li class="MsoNormal" style="margin: 0cm 0cm 10pt; mso-list: l2 level1 lfo3;"><span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">Love their husbands<o:p></o:p></span></span></li>
<li class="MsoNormal" style="margin: 0cm 0cm 10pt; mso-list: l2 level1 lfo3;"><span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">Love their children<o:p></o:p></span></span></li>
<li class="MsoNormal" style="margin: 0cm 0cm 10pt; mso-list: l2 level1 lfo3;"><span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">Be discreet<o:p></o:p></span></span></li>
<li class="MsoNormal" style="margin: 0cm 0cm 10pt; mso-list: l2 level1 lfo3;"><span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">Be chaste<o:p></o:p></span></span></li>
<li class="MsoNormal" style="margin: 0cm 0cm 10pt; mso-list: l2 level1 lfo3;"><span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">Be homemakers<o:p></o:p></span></span></li>
<li class="MsoNormal" style="margin: 0cm 0cm 10pt; mso-list: l2 level1 lfo3;"><span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">Be obedient to their own husbands</span></span></li>
</ol>
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">Why? ‘<i style="mso-bidi-font-style: normal;">So that the word of God may not be
blasphemed’</i> (v. 5) Failing to follow the instruction given in the Bible is
blasphemy!</span></span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">Finally,
there is a passage about women in one of Peter’s letters, which confirms what
Paul has been saying. Peter says (1 Peter 3v1-6) women are to be submissive to
their own husbands, their conduct is to be chaste, and they are to be adorned
not with outward show, but the ‘<em>hidden person of the heart, with the
incorruptible beauty of a gentle and quiet spirit, which is very precious in
the sight of God</em>’ (1 Peter 3v4). Even if the husband is not a believer, the
wife is to submit, for when the husband observes her behaviour, the husband may
be won to obey the Word of God himself. Peter’s reasoning? He appeals to the
women of the Old Testament, in particular, Sarah, who obeyed her husband in all
things, and he calls Christian women to be like her in doing good.</span></span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">Why did Paul
write these things? Well he leaves us in no doubt: ‘<i style="mso-bidi-font-style: normal;">These things I write to you, though I hope to come to you shortly; but
if I am delayed, I write so that you may know how to conduct yourself in the
hose of God, which is the church of the living God, the pillar and ground of
truth</i>’ (1 Timothy 3v14-15). Did he intend them to be simply for that day? Again,
he leaves us in no doubt: ‘<i style="mso-bidi-font-style: normal;">I urge you in
the sight of God...that you keep this commandment without spot, blameless until
our Lord Jesus Christ’s appearing, which He will manifest in His own time</i>’
(1 Timothy 6v13-15). We are to obey the Scriptures until the coming of the Lord
Jesus in all His glory. Unfortunately for those who wish to have women in
positions of leadership in the church, this applies also to them. <o:p></o:p></span></span></div>
Unknownnoreply@blogger.com2tag:blogger.com,1999:blog-4467688097380293655.post-47485012118143440812012-11-26T10:03:00.000+01:002012-11-26T10:03:15.518+01:00Women as God Intended, part 1<span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;"></span></span><br />
<div class="separator" style="clear: both; text-align: center;">
<a href="http://1.bp.blogspot.com/-KJByJZPP1I4/ULI0Mp1WHSI/AAAAAAAAACU/8y_6PTukG0M/s1600/stained-glass-windows-1351589148uaw.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="240" src="http://1.bp.blogspot.com/-KJByJZPP1I4/ULI0Mp1WHSI/AAAAAAAAACU/8y_6PTukG0M/s320/stained-glass-windows-1351589148uaw.jpg" width="320" /></a></div>
<span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;"></span></span><br />
<span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;"></span></span><br />
<span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">Having said recently
that it is not God’s plan for women to be in positions of leadership and
authority in the church, it seems a good idea to see what God <i style="mso-bidi-font-style: normal;">has</i> planned for women. At the outset,
let me say that God has never denigrated women, or made out that they are
second class, or inferior to men. Neither did Jesus and neither did the New
Testament writers. I am aware that some will disagree with that statement, but
I hope to show during this article that it is not in fact the case. In fact,
Christianity did much to raise the status of women throughout history. <o:p></o:p></span></span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-family: Calibri;"><span style="font-size: 12pt; line-height: 115%;">“</span><i style="mso-bidi-font-style: normal;"><span style="font-size: 12pt; line-height: 115%; mso-bidi-font-family: Arial; mso-bidi-font-weight: bold;">Nowhere in God's
word is a woman degraded, seen as a second class citizen or a lesser person
than a man. She has a specific and vital role in God structure for the family.
That role is that she is to be the man's helper and supporter stand alongside
him in helping them both in their union to accomplish God's will for their
lives.”</span></i><span style="font-size: 12pt; line-height: 115%; mso-bidi-font-family: Arial; mso-bidi-font-weight: bold;"> [<a href="http://bible-truth.org/Biblicalordermenwomen.html" target="_blank">The Biblical Order of Men and Women in theFamily and the Church</a>, Cooper B Abrams III]
</span><span style="font-size: 12pt; line-height: 115%;"><o:p></o:p></span></span></div>
<b style="mso-bidi-font-weight: normal;"><span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">Creation <o:p></o:p></span></span></b><br />
<span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;"></span></span><br />
<span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">From the
time of Adam and Eve in the Garden of Eden, women have wanted more. Eve desired
the forbidden fruit. Today, women want to exercise ministry in areas that God
in His wisdom has determined they should not have. There are many areas of
service in the church, family and society at large that are open to women, so
why do they continue to fight for those things that are beyond their grasp? Is
it because some have interpreted the Bible to imply that women are somehow
inferior? Or is it because women think they know better than God? Just why are women
dissatisfied and unfulfilled in their God-given roles? Is the role meant to be
drudgery? Can there be something positive and meaningful in a woman’s role?<o:p></o:p></span></span><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">When God
created Adam, he gave him the task of tending the garden He had planted: ‘<i style="mso-bidi-font-style: normal;">Then the Lord God took the man and put him
in the garden of Eden to tend and keep it</i>,’ (Genesis 2v15). The word ‘tend’
means ‘cultivate’; in other words, Adam was the gardener. But then God said, ‘<i style="mso-bidi-font-style: normal;">It is not good that man should be alone; I
will make him a helper comparable to him</i>,’ (Genesis 1v18). The KJV says ‘an
help meet for him’, i.e. a suitable helper and from where we derive the word
‘helpmeet’. Woman was created as complementary to man, neither inferior nor
superior, but compatible with him. Matthew Henry (1662-1714), the Bible
commentator, said, “<i style="mso-bidi-font-style: normal;">The woman was made of
a rib out of the side of Adam; not made out of his head to rule over him, nor
out of his feet to be trampled upon, but out of his side to be equal with him,
under his arm to be protected, and near his heart to be loved by him</i>.”
Woman was created with dignity and honour; she was never intended as a second
class citizen. However, even in these brief verses from Genesis, we see that
the roles of the man and the woman were different. The man was given the task
of tending the garden; the woman was given as a suitable helper.</span></span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">Before too
long, however, the world was spoilt by sin. Falling for the serpent’s lies,
Adam and Eve lost their state of sinless perfection and with it, they lost the
harmony they had hitherto enjoyed. God was likely aware that women would try to
dominate men and so, in meting out the punishment to Eve for her part in the
original sin, He said, ‘<i style="mso-bidi-font-style: normal;">Your desire shall
be for your husband, And he shall rule over you</i>,’ (Genesis 3v16). In short,
God said that rather than the way things had been up to this point, He was
placing man in authority over women. And women have been rebelling ever since. Not
only that, men have been treating women as lesser beings ever since, too. Instead
of following man’s lead, today’s woman tries to be in competition with him.
Germaine Greer has said that ‘women are the new men’ and we can manage
perfectly well without them. Women have striven for equality, but they have gone
beyond equality; they want it all and they want it now! And in doing so, they
are resisting God and His order for society. Refusal to accept man’s authority
is refusal to accept God’s right to make the ‘rules’. Being submissive is not a
popular concept in our culture today, yet there is peace to be had in
submitting to God’s order.<o:p></o:p></span></span></div>
<b style="mso-bidi-font-weight: normal;"><span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">The Ideal Wife<o:p></o:p></span></span></b><br />
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">One of the
main Biblical passages that people turn to for a positive view of women is in
Proverbs 31v10-31:</span></span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 10pt 36pt;">
<span style="font-family: Calibri;"><span class="text"><sup><span style="font-size: 12pt; line-height: 115%;">10 </span></sup></span><span class="text"><i style="mso-bidi-font-style: normal;"><span style="font-size: 12pt; line-height: 115%;">Who can find a virtuous wife?</span></i></span></span><i style="mso-bidi-font-style: normal;"><span style="font-size: 12pt; line-height: 115%;"><br /><span style="font-family: Calibri;">
<span class="text">For her worth <span style="mso-bidi-font-style: italic;">is</span>
far above rubies.</span><br />
<span class="text"><sup>11 </sup>The heart of her husband safely trusts her;</span><br />
<span class="text">So he will have no lack of gain.</span><br />
<span class="text"><sup>12 </sup>She does him good and not evil</span><br />
<span class="text">All the days of her life.</span><br />
<span class="text"><sup>13 </sup>She seeks wool and flax,</span><br />
<span class="text">And willingly works with her hands.</span><br />
<span class="text"><sup>14 </sup>She is like the merchant ships,</span><br />
<span class="text">She brings her food from afar.</span><br />
<span class="text"><sup>15 </sup>She also rises while it is yet night,</span><br />
<span class="text">And provides food for her household,</span><br />
<span class="text">And a portion for her maidservants.</span><br />
<span class="text"><sup>16 </sup>She considers a field and buys it;</span><br />
<span class="text">From her profits she plants a vineyard.</span><br />
<span class="text"><sup>17 </sup>She girds herself with strength,</span><br />
<span class="text">And strengthens her arms.</span><br />
<span class="text"><sup>18 </sup>She perceives that her merchandise <span style="mso-bidi-font-style: italic;">is</span> good,</span><br />
<span class="text">And her lamp does not go out by night.</span><br />
<span class="text"><sup>19 </sup>She stretches out her hands to the distaff,</span><br />
<span class="text">And her hand holds the spindle.</span><br />
<span class="text"><sup>20 </sup>She extends her hand to the poor,</span><br />
<span class="text">Yes, she reaches out her hands to the needy.</span><br />
<span class="text"><sup>21 </sup>She is not afraid of snow for her household,</span><br />
<span class="text">For all her household <span style="mso-bidi-font-style: italic;">is</span>
clothed with scarlet.</span><br />
<span class="text"><sup>22 </sup>She makes tapestry for herself;</span><br />
<span class="text">Her clothing <span style="mso-bidi-font-style: italic;">is</span>
fine linen and purple.</span><br />
<span class="text"><sup>23 </sup>Her husband is known in the gates,</span><br />
<span class="text">When he sits among the elders of the land.</span><br />
<span class="text"><sup>24 </sup>She makes linen garments and sells <span style="mso-bidi-font-style: italic;">them,</span></span><br />
<span class="text">And supplies sashes for the merchants.</span><br />
<span class="text"><sup>25 </sup>Strength and honour <span style="mso-bidi-font-style: italic;">are</span> her clothing;</span><br />
<span class="text">She shall rejoice in time to come.</span><br />
<span class="text"><sup>26 </sup>She opens her mouth with wisdom,</span><br />
<span class="text">And on her tongue <span style="mso-bidi-font-style: italic;">is</span>
the law of kindness.</span><br />
<span class="text"><sup>27 </sup>She watches over the ways of her household,</span><br />
<span class="text">And does not eat the bread of idleness.</span><br />
<span class="text"><sup>28 </sup>Her children rise up and call her blessed;</span><br />
<span class="text">Her husband <span style="mso-bidi-font-style: italic;">also,</span>
and he praises her:</span><br />
<span class="text"><sup>29 </sup>“Many daughters have done well,</span><br />
<span class="text">But you excel them all.”</span><br />
<span class="text"><sup>30 </sup>Charm <span style="mso-bidi-font-style: italic;">is</span>
deceitful and beauty <span style="mso-bidi-font-style: italic;">is</span>
passing,</span><br />
<span class="text">But a woman <span style="mso-bidi-font-style: italic;">who</span>
fears the </span><span class="small-caps"><span style="font-variant: small-caps;">Lord</span></span><span class="text">, she shall be praised.</span><br />
<span class="text"><sup>31 </sup>Give her of the fruit of her hands,</span><br />
<span class="text">And let her own works praise her in the gates.</span></span></span></i></div>
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-size: 12pt; line-height: 115%;"><span style="font-family: Calibri;">While this
passage addresses wives primarily, much of what it says can also be directed
towards any woman; being married is not a prerequisite for being an ‘ideal
woman’.</span></span></div>
<div style="line-height: 115%; margin-bottom: 10pt;">
<span style="font-family: "Calibri","sans-serif";">“</span><i style="mso-bidi-font-style: normal;"><span lang="EN" style="font-family: "Calibri","sans-serif"; mso-ansi-language: EN;">When we examine this ancient biblical ideal of womanhood,
we do not find the stereotyped housewife occupied with dirty dishes and laundry,
her daily life dictated by the demands of her husband and her children. Nor do
we find a hardened, overly ambitious career woman who leaves her family to fend
for itself.</span></i></div>
<div style="line-height: 115%; margin-bottom: 10pt;">
<i style="mso-bidi-font-style: normal;"><span lang="EN" style="font-family: "Calibri","sans-serif"; mso-ansi-language: EN;">What we find is a strong, dignified, multi-talented, caring woman who is an
individual in her own right. This woman has money to invest, servants to look
after and real estate to manage. She is her husband’s partner, and she is
completely trusted with the responsibility for their lands, property and goods.</span></i></div>
<div style="line-height: 115%; margin-bottom: 10pt;">
<i style="mso-bidi-font-style: normal;"><span lang="EN" style="font-family: "Calibri","sans-serif"; mso-ansi-language: EN;">She has the business skills to buy and sell in the market, along with the
heartfelt sensitivity and compassion to care for and fulfill the needs of
people who are less fortunate. Cheerfully and energetically she tackles the
challenges each day brings. Her husband and children love and respect her for
her kind, generous and caring nature.</span></i></div>
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span style="font-family: Calibri;"><i style="mso-bidi-font-style: normal;"><span lang="EN" style="font-size: 12pt; line-height: 115%; mso-ansi-language: EN;">But with all her
responsibilities, first and foremost, she looks to God. Her primary concern is
God’s will in her life. She is a woman after God’s own heart. Let’s examine the
characteristics of this remarkable woman — a role model for Christian women
today...” </span></i><span lang="EN" style="font-size: 12pt; line-height: 115%; mso-ansi-language: EN;">[From <a href="http://www.gci.org/bible/poetry/prov31" target="_blank">Portrait of a Godly Woman</a>]<o:p></o:p></span></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span lang="EN" style="font-size: 12pt; line-height: 115%; mso-ansi-language: EN;"><span style="font-family: Calibri;">For a further discussion on the woman of Proverbs 31,
please see:</span></span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span lang="EN" style="font-size: 12pt; line-height: 115%; mso-ansi-language: EN;"><a href="http://www.middletownbiblechurch.org/homefam/prov31.htm"><span style="color: blue; font-family: Calibri;">http://www.middletownbiblechurch.org/homefam/prov31.htm</span></a></span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span lang="EN" style="font-size: 12pt; line-height: 115%; mso-ansi-language: EN;"><a href="http://www.middletownbiblechurch.org/homefam/prov31.htm"><span style="color: blue; font-family: Calibri;">http://www.middletownbiblechurch.org/homefam/prov31.htm</span></a></span></div>
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span lang="EN" style="font-size: 12pt; line-height: 115%; mso-ansi-language: EN;"><span style="font-family: Calibri;">As you will see from these references (I do hope you
will read the links), a Godly woman is someone to be sought after and valued (her price is far above rubies);
she has a position of responsibility and is well respected. She is no second
class citizen and has a wide sphere of influence, including influencing her
husband’s position in society. Her home is harmonious, her children are well
looked after, her husband holds a good position in the town council (he sits
‘in the gate’), she has money of her own, runs her own business, works hard –
and it is thanks to her diligence that all these things are so. How can anyone
say that women are not as good as men after reading that? </span></span></div>
<br />
<div class="MsoNormal" style="margin: 0cm 0cm 10pt;">
<span lang="EN" style="font-size: 10pt; line-height: 115%; mso-ansi-language: EN;"><span style="font-family: Calibri;">To be continued...<o:p></o:p></span></span></div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4467688097380293655.post-54990814580752401892012-11-25T14:35:00.000+01:002012-11-25T14:35:33.521+01:00Sunday Focus<h2 style="text-align: center;">
Serenity Prayer</h2>
<div style="text-align: center;">
</div>
<div style="text-align: center;">
</div>
<div class="separator" style="clear: both; text-align: center;">
<a href="http://2.bp.blogspot.com/-aerZgpfKBVs/UK0EEUQjQnI/AAAAAAAAABk/ZqCIehX2cNE/s1600/enchanted-forest-in-autumn.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="234" src="http://2.bp.blogspot.com/-aerZgpfKBVs/UK0EEUQjQnI/AAAAAAAAABk/ZqCIehX2cNE/s320/enchanted-forest-in-autumn.jpg" width="320" /></a></div>
<br />
<br />
<div style="text-align: center;">
God grant me the serenity<br />
to accept the things I cannot change; <br />
courage to change the things I can; <br />
and wisdom to know the difference.<br />
<br />
Living one day at a time; <br />
enjoying one moment at a time; <br />
accepting hardships as the pathway to peace; <br />
taking, as He did, this sinful world<br />
as it is, not as I would have it; <br />
trusting that He will make all things right<br />
if I surrender to His Will; <br />
that I may be reasonably happy in this life<br />
and supremely happy with Him<br />
forever in the next. </div>
<div style="text-align: center;">
<br />
Amen.</div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4467688097380293655.post-28084804171316882942012-11-24T19:37:00.000+01:002012-11-24T19:37:59.851+01:00Guest post: Why Women Should Not Be Pastors<center>
</center>
<center>
<span style="font-size: medium;">By Brian Allison<br />Pastor of Unionville Baptist, Unionville,
Ontario.</span></center>
<center>
</center>
<div style="text-align: center;">
<b>
</b><a href="http://www.bibleviews.com/womenpastors.html">http://www.bibleviews.com/womenpastors.html</a></div>
<b> </b><br />
<b>INTRODUCTION<br />
</b>
We are witnessing in the church today an unprecedented phenomenon and trend.
More women are training for, and entering into, the pastoral ministry than in
any other time in the history of the church. The reaction to this relatively new
phenomenon ranges from bitter outrage to hearty endorsement. Quite often, the
discussions and debates over the propriety of a woman pastor are contentious and
divisive ones. Such consequences, of course, are inevitable when the issues
reduce to one of commitment to the Scriptures themselves as constituting the
very truth of God. High regard for the integrity, sufficiency, authority,
relevancy, and inerrancy of the Scriptures naturally results in a sense of
obligation and necessity to acquire the accurate interpretation of those
Scriptures, as well as to promote the faithful practice of the same.<br />
<br />
Compelling sociological factors, which have been engendered by the feminist
movement, have pressed the church to address and rethink the general issue of
the role of women in the church, as well as the specific issue of the propriety
of women becoming pastors. My aim in this paper is simply to present a Biblical
view on the pastoral ministry, with the specific question of concern being:
Should women be elders or pastors in the church? In discussing such a
controversial and potentially explosive issue, the watchword surely must be:
"Speaking the truth in love."<br />
<b>
</b><b></b><br />
<b><div align="justify">
A BIBLICAL EXEGESIS ON THE ELDERSHIP<br />
</div>
</b>The predominant term used for the spiritual leaders in the church is elder
(<i>presbuteros</i>).<i> </i>It occurs 14 times in this capacity, as opposed to
the more frequently used term today 'pastor' (<i>poimne</i>)<i> </i>which occurs
only once in this same capacity. The other term which is used for the spiritual
leader is 'overseer' (<i>episkopos</i>) which occurs 4 times in this capacity.
These three designations are used interchangeably in the New Testament for the
same ecclesiastical office (cf. Acts 20:28; 1 Pet. <i>5:1, </i>2). Elders
(bishops, pastors) are representatives and ambassadors of Jesus Christ for the
church (cf. 2 Cor. 5:18-21). In addition, they are stewards, for they have been
entrusted with the welfare of the church (Tit. 1:7). Their primary
responsibility is to care for <i>(epimeleomai) </i>the members of the spiritual
body of Christ (1 Tim. 3:5), for which they will have to render an account (Jas.
3:1; Heb. 13:17).<br />
Elders have two main duties or functions in the exercise of their care for
the church. First, they are to <i>oversee </i>the membership. The apostle Peter
exhorts the elders to "exercise oversight" (<i>episkopeo</i>)<i> </i>over the
flock of God (1 Pet. 5:2). That is, elders are to superintend the affairs and
activities of the church. They are the guardians of Christ for His heritage.
They are to protect the whole membership from false doctrine and heresy (Acts
20:28). Elders are to exercise this management in an attitude of readiness,
eagerness, and humility, without "lording it over those allotted to [their]
charge, but proving to be examples to the flock" (1 Pet. 5:3).<br />
<br />
The second duty or function of elders is to <i>shepherd </i>the membership.
The apostle Paul exhorts the Ephesian elders "to shepherd [<i>poimaino</i>]<i>
</i>the church of God which He purchased with His own blood" (Acts 20:28). That
is, elders are to attend or minister to the (spiritual) needs of the body of
Christ. This duty can be compared to that of a sheepherder who tends a flock of
sheep. The sheepherder guides the sheep to water and pasture; he shelters and
guards them; grooms and shears them. Jesus Christ likens His people to a flock
of sheep (John 10:7-16). As sheep, believers require guidance and nourishment.
Christ Himself is the chief Shepherd (1 Pet. 2:25) Who "shall guide [His own] to
springs of the water of life" (Rev. 7:17). Elders, who are the undershepherds of
the chief Shepherd, have a similar responsibility.<br />
<br />
This figurative tending or shepherding of the sheep is literally and
primarily seen in the teaching and instruction of spiritual truth. Elders tend
to the spiritual needs of the flock of Christ by preaching and ministering the
Word of God Mark records, "And when He [Jesus] went ashore, He saw a great
multitude, and He felt compassion for them because they were like sheep without
a shepherd; and He began to teach them many things" (Mk. 6:34). Accordingly,
Christ has provided "pastors [<i>poimne</i>] and teachers [<i>didaskalos</i>]"
for His spiritual sheep (Eph. 4:11). Christ has not provided pastors in addition
to teachers, but pastors who are teachers. In Ephesians 4:11, Paul is speaking
of only one office. Thus Paul instructs Timothy that elders must be "able to
teach" (1 Tim. 2:2). All elders must have the ability or gift to teach.<br />
<br />
<div align="justify">
<b>THE ELDER'S ROLE</b></div>
<b></b>
<br />
The role of an elder in the church, which is patterned on the role of the
Lord Jesus (see 1 Pet. 2:25 - <i>poimne, episkopos</i>), is basically that of an
overseer and shepherd (or teacher). He has an administrative function to
perform, as well as a didactic one. The Scriptural witness to this fact is
conclusive. For instance, Paul addresses the Ephesian elders and reminds them
that "the Holy Spirit [had] made [them] overseers, to shepherd the church of
God" (Acts 20:28). Further, he requests of the Thessalonian believers to
"appreciate those who diligently labor among [them], and have charge over [them]
in the Lord and give [them] instruction" (1 Th. 5:12). Peter exhorts elders to
"shepherd the flock of God . . .exercising oversight" (1 Pet. 5:2).<i> </i>Even
the writer to the Jewish Christians exhorts, "Remember those who led you, who
spoke the word of God to you; and considering the result of their conduct,
imitate their faith" (Heb. 13:7).<br />
<b>
</b><br />
<b>REASONS AGAINST WOMEN BEING PASTORS</b><br />
<b><br />
</b>With this background exegetical teaching on the pastorate, I now address more
particularly the issue of the propriety of woman pastors or elders. The
Scriptures unquestionably teach that women are not to be elders. I will present
three reasons to support this contention.<br />
<br />
<div align="justify">
<b>1. Eldership Qualifications</b></div>
<b></b>
<br />
First, the specific qualifications outlined for those aspiring to the
pastorate or eldership strongly imply that such candidates are to be men (1 Tim.
3:1-7; Tit. 1:5-9). The overseer or elder is required to be the "husband of one
wife" (1 Tim. 3:2; Tit. 1:6). Furthermore, he must be a person who "manages
(<i>proistemi</i>) his own household well (<i>kalos</i>),<i>" </i>which is
prerequisite for taking care of the church (1 Tim. 3:4,5). The management of the
household, according to the Scriptures, is primarily the man's, rather than the
woman's, responsibility. The man is considered the 'head' in the home under
Christ (cf. 1 Cor. 11:3). Management of the household by men is further
substantiated when the similar qualification for deacons is examined. It reads,
"Let husbands of <i>only </i>one wife, and good managers [lit, managing well
<span style="font-family: Arial;">- </span><i>kalos proistemi</i>] of <i>their </i>children and
their own households" (1 Tim. 3:12). This statement leaves no doubt as to who is
to manage the household. Consistency, therefore, demands that the similar
qualification for those aspiring to be pastors must also refer to men and not
women.<br />
<br />
<b>2. Women Prohibited</b><br />
<b></b>
<br />
The second reason why women are not to be pastors or elders is because the
Scriptures specifically prohibit such action. The apostle Paul, in communicating
to Timothy the policies, practices, and principles which are to govern "how one
ought to conduct himself in the household of God, which is the church of the
living God" (1 Tim. 3:15) states:<br />
<br />
<dir>
<dir>
But I do not allow a woman to teach or exercise authority over a man but to
remain quiet. For it was Adam who was first created, <i>and </i>then Eve. And
<i>it was </i>not Adam <i>who </i>was deceived, but the woman being quite
deceived, fell into transgression (1 Tim. 2:12-14).</dir></dir>
<br />
This prohibition is not directed against teaching or exercising authority
(i.e., having rule) in the abstract or universal sense, but rather teaching and
exercising authority within the<b> </b>specific context of the church. Paul
furnishes the rationale or ground for such a prohibition. The first reason for
such a prohibition is a <i>cosmological </i>one; the second reason is <i>a
juridical </i>one.<br />
<br />
<div align="justify">
<u>A) The Cosmological reason for Prohibition</u></div>
<u></u>
<br />
First, women are not to be pastors or elders because "Adam was first created,
and then Eve." God created the world with a particular design and structure. He
imposed a certain order and form on His creation. He created the cosmos with
particular operative principles and laws; and in His wisdom and plan, the man
was created first. This peculiarity of God's cosmos had significant and
determinative consequences. Man, being first in the creation order of rational,
earthly existence, stood as the natural head. The woman was created after the
man to fulfill the role of a "helper suitable for him" (Gen. 2:18, 20). The
woman was created under (not unequal nor inferior to) the man. Priority in
creation, according to the divine design, naturally entails leadership (cf. 1
Cor. 11:3, 7ff.). The man's creation involved the endowment of leadership; the
woman's creation involved the endowment of cooperation to that leadership. Even
the source of the woman's creation symbolizes this leadership-follower
creational principle. Woman was created from a rib taken from man's side, which
suggests a dependent relationship.<br />
<br />
Accordingly, the nature of the creation order (i.e., the inherent structures
and principles of this particular cosmos) presumably remain universal and
unalterable. Indeed, this very fact provides the basis for Paul's argument for
the propriety of head coverings in his address to the Corinthian church. He
states:<br />
<dir>
<dir>
For man does not originate from woman, but woman from man; for indeed man was
not created for the woman's sake, but woman for the man's sake. Therefore the
woman ought to have a <i>symbol </i>of authority on her head, because of the
angels (1 Cor.11:8-10). </dir></dir>It is interesting that when Paul teaches on topics that pertain to man-woman
relationships, his basis is usually the creation order, the original design and
structure of the cosmos, and <i>not </i>cultural peculiarities or trends. Paul
advances his various arguments in reference to the universal or absolute
foundations.<br />
<br />
So when Paul instructs Timothy concerning proper administration in the
church, acknowledging the preeminence and the necessity of conformity to God's
original design (which still bears a universal character), he reasons, "For it
was Adam who was first created, and then Eve." In the church, the echoes of the
original (sinless) creation must resound as the recreation is in progress,
though in the consummation of all things, the original creation will be
supremely surpassed.<br />
<br />
<u>B) The Juridical Reason for Prohibition</u><br />
<u></u>
<br />
The second reason for Paul's prohibition which excludes women from the
pastoral ministry or eldership, as stated in 1 Timothy 2:14, concerns the divine
pronouncement of judgement. The rule of the man and the submission of the woman
has a juridical basis<span style="font-family: Arial;">. </span>"It <i>was not </i>Adam <i>who
</i>was deceived, but the woman being quite deceived, fell into transgression."
The woman listened to the serpent (i.e., the devil) and disobeyed the
commandment of God to refrain from eating the fruit of the knowledge of good and
evil (Gen. 2:16, 17; 3:2, 3). The whole creation, through Eve's lead, became
corrupt though the structures and inherent principles of the creation remained
intact. Yet the man, as the natural head, was held ultimately responsible. It
was when he ate of the forbidden fruit that "the eyes of both of them were
opened, and they knew that they were naked" (Gen. 3:7).<br />
<br />
Part of the divine pronouncement of judgement for Eve (and thus for all
women) was: "Yet your desire shall be for your husband, and he shall rule over
you" (Gen. 3:16). As long as the curse of sin is upon the creation, the
judgement remains in force. The judgement applies to this earthly existence
until the establishment of the new creation order. Even those who comprise the
church of Jesus Christ remain subject to this judgement because they continue to
live and function in this fallen and accursed world, and thus remain subject to
its laws and conditions. The Spirit's regenerative and renewing work in the
believer is not perfected while the believer remains part of this fallen
creation. The physical body is yet to undergo a spiritual transformation. Thus,
while the body remains identified with this corrupt creation, it remains subject
to the divine judgement on creation. The work of the Spirit has begun to reverse
the effects of sin in the believer, but complete eradication will not be "until
the period of restoration of all things" (Acts 3:21). If the curse remains upon
the earth, then the divine judgements remain in force. The curse and the
judgements are inseparable. Though the believer has been ultimately delivered
from the curse (of decay and death), he nevertheless remains affected by it
while he remains in this world. The woman, therefore, through divine juridical
pronouncement, must submit to the rule of the man and not usurp authority,
particularly in the Christian home and church, where God's Word, whether
pronounced at creation or on the isle of Patmos, should be willingly obeyed.<br />
<br />
Paul understood and appreciated the universal and inflexible applicability
of this juridical pronouncement or edict as evidenced in his reference to it as
the ground for the justification of the exclusion of women from the pastorate.
In addition to this particular injunction given to Timothy, he similarly enjoins
this church practice on the Corinthian congregation. He commands:<br />
<dir>
<dir>
Let the women keep silent in the churches; for they are not permitted to
speak, but let them subject themselves just as the Law [i.e., the five books of
Moses] also says. And if they desire to learn anything, let them ask their own
husbands at home; for it is improper for a woman to speak in church (1 Cor.
14:34, 35).</dir></dir>Paul's basis of argument is the juridical pronouncement or edict of God,
which is still in force during this present age. The woman is not to be an elder
or pastor in the church because Adam was not deceived, "but the woman being
quite deceived, fell into transgression." Hence this apostolic prohibition or
regulation concerning women and the pastoral ministry constitutes normative
church practice.<br />
<br />
<b>3. Pastoral Ordination</b><br />
<b></b>
<br />
The third, and final, reason why women are not to be elders or pastors in the
church concerns the matter of ordination to the pastoral office. The New
Testament Greek verb which means 'to ordain' in reference to an official post or
formal office is <i>cathistemi. </i>It can also be translated 'to appoint' or
'to put in charge'. The ideas of managerial responsibility and oversight seem to
be implied in its usage. The verb occurs 21 times in the New Testament, with 5
of its occurrences referring to a specifically religious/ecclesiastical role or
function. Three occurrences refer to the formal office of the high priest under
the rubric of the Levitical administration (Heb. 5:1; 7:28; 8:3). The other two
occurrences refer to the particular offices within New Testament ecclesiology
(Acts 6:3; Tit. 1:5).<br />
<br />
With respect to the Levitical administration, the high priest of Israel was
always a man. Old Testament Scriptures, tradition, and history indisputably
establish this factordained the office which pertains to religious ministry (see
Ex. 28, 29; Lev. 8, 9, 21f; Num. 8, 18). Accordingly, though diversity does
exist between the Old and New dispensations, organic unity is clearly evident.
The first occurrence of <i>cathistemi </i>in reference to New Testament
ecclesiology pertains to the diaconate. In Acts 6, the formal office of the
diaconate is created under apostolic authority and oversight. The apostles
themselves give instruction on the procedure for securing personnel to serve as
deacons. The instruction is "But select from among you, brethren, seven men
[<i>aner - </i><span style="font-family: Arial;">- </span>male] of good reputation, full of the
Spirit and of wisdom who we may put in charge [<i>cathistemi</i>]<i> </i>of this
task [i.e., the daily serving of food]."<br />
<br />
The second, and final, occurrence of <i>cathistemi </i>in reference to New
Testament ecclesiology concerns the pastor-ate or eldership. In Titus 1:5, this
particular office is in view. The apostle Paul had commissioned Titus, an
apostolic representative, to "appoint [<i>cathistemi</i>]<i> </i>elders in every
city". Paul proceeds to give the necessary, and normative, qualifications of
those who are to be ordained to this office. It becomes quite apparent that the
apostolic teaching pertaining to ordination is that a candidate must be a man.
The apostle states: "If any man is above reproach, the husband of one wife
(<i>mias gunaicos aner, </i>lit, a male of one woman)" (Tit. 1:6; cf. 1 Tim.
3:2). Nowhere in the New Testament is there a set of alternative qualifications,
which strongly suggests that the ordination of women is certainly not founded on
clear Biblical grounds.<br />
<br />
It is interesting that the New Testament teaches that there are only two
formal ecclesiastical offices, the diaconate and the pastorate (cf. Phil. 1:1),
and the only two textual occurrences to ecclesiastical ordination in the New
Testament Scriptures refer to these two offices respectively: The Scriptures
provide sufficient information in order to draw some sound conclusions about the
nature of ecclesiastical ordination. The only two witnesses to this religious,
official act virtually agree in substance. Accordingly, the plain conclusion of
the Scriptures is that only men are to be ordained to an ecclesiastical office.
This teaching appears to be the Biblical pattern, and is thus currently
relevant.<br />
<br />
We have a responsibility to stem the tide of ecclesiastical compromise and
Scriptural prostitution, and to summon the church of Christ back to Biblical
truth and faithfulness.<br />
<br />
<div align="justify">
__________________</div>
<br />
<div align="justify">
The above article is from the September/October 1999 issue of
<i>The FCM Informer</i>. The editor writes about the "Purpose of this 'Informer'
Issue": </div>
<br />
<div align="justify">
Because of the aggressive offense being waged by the radical
feminists across the Mennonite Church today, we have devoted most of this issue
to the question of women in the ministry. Much of our church publishing energy
is being used to "push" the feminist agenda including attempts to feminize God.
It is past time that true Biblicists respond to this blasphemy. Historian
William Manchester has said, "the erasure of distinctions between the sexes is
not only the most striking issue of our time, it may be the most profound the
race has ever confronted."</div>
<br />
Those who are not familiar with the work of the Council on Biblical Manhood
and Womanhood would be well served in contacting the Council at P. O. Box 317,
Wheaton, IL 60189 and asking for a copy of "The Danvers Statement". The ten
"Affirmations" of CBMW are a major contribution to promoting the true Biblical
position.<br />
<br />
<br />
______________________-
<br />
The author is the Pastor of Unionville Baptist at Unionville, Ontario. <br />
<br />
You are welcome to make copies of the above article provided you show the
copyright information and bibleviews.com source.Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-4467688097380293655.post-87747577764677346472012-11-24T08:00:00.000+01:002012-11-24T09:18:17.993+01:00Guest post - "Women pastors / preachers? What does the Bible say about women in ministry?"This post is taken from <a __removedlink__690775510__href="http://www.gotquestions.org" href="http://www.gotquestions.org/" target="_blank">www.gotquestions.org</a>, with permission<br />
<strong></strong><br />
<strong>Question: "Women pastors / preachers? What does the Bible say about
women in ministry?"<br /><br />Answer: </strong>There is perhaps no more hotly
debated issue in the church today than the issue of women serving as
pastors/preachers. As a result, it is very important to not see this issue as
men versus women. There are women who believe women should not serve as pastors
and that the Bible places restrictions on the ministry of women, and there are
men who believe women can serve as preachers and that there are no restrictions
on women in ministry. This is not an issue of chauvinism or discrimination. It
is an issue of biblical interpretation.<br />
<br />
The Word of God proclaims, “A
woman should learn in quietness and full submission. I do not permit a woman to
teach or to have authority over a man; she must be silent” (<a class="lbsBibleRef" data-reference="1 Timothy 2.11-12" data-version="esv" href="http://biblia.com/bible/esv/1%20Timothy%202.11-12" lbsreference="1 Timothy 2.11-12" lbsversion="esv" target="_blank">1 Timothy 2:11-12</a>). In
the church, God assigns different roles to men and women. This is a result of
the way mankind was created and the way in which sin entered the world (<a class="lbsBibleRef" data-reference="1 Timothy 2.13-14" data-version="esv" href="http://biblia.com/bible/esv/1%20Timothy%202.13-14" lbsreference="1 Timothy 2.13-14" lbsversion="esv" target="_blank">1 Timothy 2:13-14</a>).
God, through the apostle Paul, restricts women from serving in roles of teaching
and/or having spiritual authority over men. This precludes women from serving as
pastors over men, which definitely includes preaching to, teaching, and having
spiritual authority.<br />
<br />
There are many “objections” to this view of women in
ministry. A common one is that Paul restricts women from teaching because in the
first century, women were typically uneducated. However, <a class="lbsBibleRef" data-reference="1 Timothy 2.11-14" data-version="esv" href="http://biblia.com/bible/esv/1%20Timothy%202.11-14" lbsreference="1 Timothy 2.11-14" lbsversion="esv" target="_blank">1 Timothy 2:11-14</a>
nowhere mentions educational status. If education were a qualification for
ministry, the majority of Jesus' disciples would not have been qualified. A
second common objection is that Paul only restricted the women of Ephesus from
teaching (1 Timothy was written to Timothy, who was the pastor of the church in
Ephesus). The city of Ephesus was known for its temple to Artemis, a false
Greek/Roman goddess. Women were the authority in the worship of Artemis.
However, the book of 1 Timothy nowhere mentions Artemis, nor does Paul mention
Artemis worship as a reason for the restrictions in <a class="lbsBibleRef" data-reference="1 Timothy 2.11-12" data-version="esv" href="http://biblia.com/bible/esv/1%20Timothy%202.11-12" lbsreference="1 Timothy 2.11-12" lbsversion="esv" target="_blank">1 Timothy
2:11-12</a>.<br />
<br />
A third common objection is that Paul is only referring to
husbands and wives, not men and women in general. The Greek words in the passage
could refer to husbands and wives; however, the basic meaning of the words
refers to men and women. Further, the same Greek words are used in verses 8-10.
Are only husbands to lift up holy hands in prayer without anger and disputing
(verse 8)? Are only wives to dress modestly, have good deeds, and worship God
(verses 9-10)? Of course not. Verses 8-10 clearly refer to all men and women,
not only husbands and wives. There is nothing in the context that would indicate
a switch to husbands and wives in verses 11-14.<br />
<br />
Yet another frequent
objection to this interpretation of women in ministry is in relation to women
who held positions of leadership in the Bible, specifically Miriam, Deborah, and
Huldah in the Old Testament. This objection fails to note some significant
factors. First, Deborah was the only female judge among 13 male judges. Huldah
was the only female prophet among dozens of male prophets mentioned in the
Bible. Miriam's only connection to leadership was being the sister of Moses and
Aaron. The two most prominent women in the times of the Kings were Athaliah and
Jezebel—hardly examples of godly female leadership. Most significantly, though,
the authority of women in the Old Testament is not relevant to the issue. The
book of 1 Timothy and the other Pastoral Epistles present a new paradigm for the
church—the body of Christ—and that paradigm involves the authority structure for
the church, not for the nation of Israel or any other Old Testament entity.
<br />
<br />
Similar arguments are made using Priscilla and Phoebe in the New
Testament. In Acts 18, Priscilla and Aquila are presented as faithful ministers
for Christ. Priscilla's name is mentioned first, perhaps indicating that she was
more “prominent” in ministry than her husband. However, Priscilla is nowhere
described as participating in a ministry activity that is in contradiction to <a class="lbsBibleRef" data-reference="1 Timothy 2.11-14" data-version="esv" href="http://biblia.com/bible/esv/1%20Timothy%202.11-14" lbsreference="1 Timothy 2.11-14" lbsversion="esv" target="_blank">1 Timothy 2:11-14</a>.
Priscilla and Aquila brought Apollos into their home and they both discipled
him, explaining the Word of God to him more accurately (<a class="lbsBibleRef" data-reference="Acts 18.26" data-version="esv" href="http://biblia.com/bible/esv/Acts%2018.26" lbsreference="Acts 18.26" lbsversion="esv" target="_blank">Acts
18:26</a>).<br />
<br />
In <a class="lbsBibleRef" data-reference="Romans 16.1" data-version="esv" href="http://biblia.com/bible/esv/Romans%2016.1" lbsreference="Romans 16.1" lbsversion="esv" target="_blank">Romans 16:1</a>, even if Phoebe is considered a “deaconess”
instead of a “servant,” that does not indicate that Phoebe was a teacher in the
church. “Able to teach” is given as a qualification for elders, but not deacons
(<a class="lbsBibleRef" data-reference="1 Timothy 3.1-13" data-version="esv" href="http://biblia.com/bible/esv/1%20Timothy%203.1-13" lbsreference="1 Timothy 3.1-13" lbsversion="esv" target="_blank">1 Timothy 3:1-13</a>; <a class="lbsBibleRef" data-reference="Titus 1.6-9" data-version="esv" href="http://biblia.com/bible/esv/Titus%201.6-9" lbsreference="Titus 1.6-9" lbsversion="esv" target="_blank">Titus 1:6-9</a>). Elders/bishops/deacons are described as the
“husband of one wife,” “a man whose children believe,” and “men worthy of
respect.” Clearly the indication is that these qualifications refer to men. In
addition, in <a class="lbsBibleRef" data-reference="1 Timothy 3.1-13" data-version="esv" href="http://biblia.com/bible/esv/1%20Timothy%203.1-13" lbsreference="1 Timothy 3.1-13" lbsversion="esv" target="_blank">1 Timothy 3:1-13</a> and <a class="lbsBibleRef" data-reference="Titus 1.6-9" data-version="esv" href="http://biblia.com/bible/esv/Titus%201.6-9" lbsreference="Titus 1.6-9" lbsversion="esv" target="_blank">Titus 1:6-9</a>, masculine pronouns are used exclusively to
refer to elders/bishops/deacons.<br />
<br />
The structure of <a class="lbsBibleRef" data-reference="1 Timothy 2.11-14" data-version="esv" href="http://biblia.com/bible/esv/1%20Timothy%202.11-14" lbsreference="1 Timothy 2.11-14" lbsversion="esv" target="_blank">1 Timothy 2:11-14</a>
makes the “reason” perfectly clear. Verse 13 begins with “for” and gives the
“cause” of Paul’s statement in verses 11-12. Why should women not teach or have
authority over men? Because “Adam was created first, then Eve. And Adam was not
the one deceived; it was the woman who was deceived.” God created Adam first and
then created Eve to be a “helper” for Adam. This order of creation has universal
application in the family (<a class="lbsBibleRef" data-reference="Ephesians 5.22-33" data-version="esv" href="http://biblia.com/bible/esv/Ephesians%205.22-33" lbsreference="Ephesians 5.22-33" lbsversion="esv" target="_blank">Ephesians 5:22-33</a>) and
the church. The fact that Eve was deceived is also given as a reason for women
not serving as pastors or having spiritual authority over men. This leads some
to believe that women should not teach because they are more easily deceived.
That concept is debatable, but if women are more easily deceived, why should
they be allowed to teach children (who are easily deceived) and other women (who
are supposedly more easily deceived)? That is not what the text says. Women are
not to teach men or have spiritual authority over men because Eve was deceived.
As a result, God has given men the primary teaching authority in the
church.<br />
<br />
Many women excel in gifts of hospitality, mercy, teaching,
evangelism, and helps. Much of the ministry of the local church depends on
women. Women in the church are not restricted from public praying or prophesying
(<a class="lbsBibleRef" data-reference="1 Corinthians 11.5" data-version="esv" href="http://biblia.com/bible/esv/1%20Corinthians%2011.5" lbsreference="1 Corinthians 11.5" lbsversion="esv" target="_blank">1 Corinthians 11:5</a>),
only from having spiritual teaching authority over men. The Bible nowhere
restricts women from exercising the gifts of the Holy Spirit (1 Corinthians 12).
Women, just as much as men, are called to minister to others, to demonstrate the
fruit of the Spirit (<a class="lbsBibleRef" data-reference="Galatians 5.22-23" data-version="esv" href="http://biblia.com/bible/esv/Galatians%205.22-23" lbsreference="Galatians 5.22-23" lbsversion="esv" target="_blank">Galatians 5:22-23</a>),
and to proclaim the gospel to the lost (<a class="lbsBibleRef" data-reference="Matthew 28.18-20" data-version="esv" href="http://biblia.com/bible/esv/Matthew%2028.18-20" lbsreference="Matthew 28.18-20" lbsversion="esv" target="_blank">Matthew 28:18-20</a>; <a class="lbsBibleRef" data-reference="Acts 1.8" data-version="esv" href="http://biblia.com/bible/esv/Acts%201.8" lbsreference="Acts 1.8" lbsversion="esv" target="_blank">Acts 1:8</a>; <a class="lbsBibleRef" data-reference="1 Peter 3.15" data-version="esv" href="http://biblia.com/bible/esv/1%20Peter%203.15" lbsreference="1 Peter 3.15" lbsversion="esv" target="_blank">1 Peter 3:15</a>).<br />
<br />
God has ordained that only men are
to serve in positions of spiritual teaching authority in the church. This is not
because men are necessarily better teachers, or because women are inferior or
less intelligent (which is not the case). It is simply the way God designed the
church to function. Men are to set the example in spiritual leadership—in their
lives and through their words. Women are to take a less authoritative role.
Women are encouraged to teach other women (<a class="lbsBibleRef" data-reference="Titus 2.3-5" data-version="esv" href="http://biblia.com/bible/esv/Titus%202.3-5" lbsreference="Titus 2.3-5" lbsversion="esv" target="_blank">Titus
2:3-5</a>). The Bible also does not restrict women from teaching children. The
only activity women are restricted from is teaching or having spiritual
authority over men. This logically would preclude women from serving as pastors
to men. This does not make women less important, by any means, but rather gives
them a ministry focus more in agreement with God’s plan and His gifting of
them.<br />
<br />
<a href="http://www.gotquestions.org/women-pastors.html">http://www.gotquestions.org/women-pastors.html</a>Unknownnoreply@blogger.com0