Friday, May 06, 2005
Thursday, April 07, 2005
Tongues Today?
I don't post this to pick a fight or be defensive. I post this for the young Christian who:
~~wants everything God has for him
~~desires to be thoroughly biblical
Tongues Today? by O. Palmer Robertson helped me tremendously when i was first walking through my understanding of what it means to experience the fullness of the Holy Spirit. This article is one of those rare pieces that i can still visualize where i was when i read it for the 1st time. Hope it helps.
~~wants everything God has for him
~~desires to be thoroughly biblical
Tongues Today? by O. Palmer Robertson helped me tremendously when i was first walking through my understanding of what it means to experience the fullness of the Holy Spirit. This article is one of those rare pieces that i can still visualize where i was when i read it for the 1st time. Hope it helps.
Understanding the "Weird" Stuff in Acts
The New Testament itself divides the last days (which began at Pentecost Joel 2, cf. Acts 2) into apostolic and post-apostolic dimensions or periods. There is a foundation-laying period, marked by the ministry of the apostles and prophets, and there is a post-foundational, post-apostolic period in view (as Ephesians 2:20 implies). It should not surprise us that phenomena occur in the former period which are not designed to continue beyond it, any more than the miracles of Moses, Elijah, or Elijah continued to be performed by their gifted successors. --Sinclair Ferguson
Saturday, April 02, 2005
THE GOSPEL AND THE “SEEKER”
THE GOSPEL AND THE “SEEKER”
In I Corinthians 14:24 Paul describes a person who comes to a worship service
“who does not understand”--literally a “seeker”. We have seen Cornelius is a
“seeker” who God acknowledges and sincere (Acts 10:1-4). Though they may be
very good persons, they still need to be brought to “repentance unto life” (Acts
11:14). How can we help a person who is “on the verge”--who seems to want to
come to Christ. Here are some helps on helping such persons:
Principles for applying the gospel to seekers
The following is a paraphrase of a lecture in an out of print book by a
Presbyterian minister of the early 19th century. William Sprague, Lectures on
Revival, Lecture 6
1. Determine the amount of knowledge and the amount of feeling.
--if he is long on feeling and short on knowledge, your course of action is fairly
simple. He may be ripe for conversion. Present the truths of the gospel in a
balanced, full way. You may be bold to press for a commitment. If he will not,
discover at what point he has trouble. Review the outline briefly, asking, "Do
you understand and agree that first,___________, and second,_________..."
--if he is long on knowledge and short on feeling, you may need to elaborate the
gospel presentation with vivid illustrations and pointed applications.. Show
him that Christianity is not an academic matter, not a matter of weaving a
web of intricate thought-forms. Say, as Whitefield, "It is one thing to assent
with your mouth, and another thing to believe from the heart. If you have really
done that, a truth affects you mind, will, and emotions. Have you ever been
saddened by your sins? Have you cried out to God that you need a savior? Has
the mercy of God in Christ seemed precious to you?" [Caution: Keep in mind the
words of Thomas Watson - "But wouldest thou know when thou hast been
humbled enough for sin? When thou are willing to let go thy sins. The gold
has lain long enough in the furnace when the dross is purged out; so, when the
love of sin is purged out, a soul is humbled enough, what needs more? If a
needle has let out the abscess, what needs a lance? Be no more cruel to thyself
than God would have thee." --from A Body of Divinity, p. 451
2. Impress on the awakened sinner the need to come to God on gospel
terms immediately.
--God owns you. Every day you rule your own life you become more and more
guilty.
--The concern you have now is the gracious influence of the spirit of God. If you
decide to come to God at your own convenience, you are mocking God. He is too
great for you to snap your fingers when you are ready. Who is King around
here? You are in great danger of losing the openness of heart you have now. Doyou think you can repent any time you wish? No! Repentance is a gift from
God, which he is offering you now. You must take it or risk becoming too hard
to care. Then you will be lost forever. Don't delay. Even a passing conversation
with a friend can drive away your convictions. Act now.
3. Beware of a spirit of self-righteousness.
--When a man is first awakened to his need, he usually sets out on a furious
effort to please God through his efforts (church attendance, prayer, obeying
the law). Warn him of this.
--Say, "Don't stop striving to please God, but do it in the spirit of the new
covenant, not the covenant of works. There is no actual saving value in your
strivings, only gratitude value (saying "thank you" for a full salvation). Until
you accept this and fall down helpless at the feet of Christ's mercy and are
willing to accept the free gift of eternal life, you cannot be saved."
--Warn him that he can assent to justification by faith in the abstract and still
try to catch God's eye with his efforts, so he must examine his heart.
4. Beware of making comfort your ultimate end instead of giving God
his due.
--If you see yourself as a sufferer looking for relief primarily, you will never
find peace. God is no sugar daddy to be used by you to secure your own
happiness. Say to him: "Blessed are they which hunger and thirst after--what?
Blessedness? No! Righteousness! Happy are they which don't seek happiness,
but rather to give God his due. Happiness never comes to those who seek it
directly. You are a sinner, in need of pardon. Give God what you owe:
repentance, faith, obedience. Your troubles will take care of themselves. Until
you have grasped this in your heart, you’ll not have peace."
5. If, after sharing the gospel, the person is not ready to repent and
believe, yet is still awakened, advise this:
--Spend a lot of time reading good books, the Bible, and in prayer. Coming to
church meetings and so on is good, but no substitute. It is too easy to derive
your spirituality from the environment. Also, many well-meaning counselors
may be confusing. Talk often with one or two spiritual advisors and with the
Lord
--Read the intriguing sermon by Lloyd-Jones on Mark 8:22,26- "Men as Trees,
Walking" in Spiritual Depression: Causes and Cures. He tells about people who
are in a similar condition to the blind man. They seemed to have been touched
by Jesus--they see things they couldn't see before, yet things are still not in
focus. What did the blind man do? He was honest. He did not say, "I see fine!"
He admitted his condition and Jesus touched him again. So tell Jesus what
you see and what you don't see. Ask him to touch you some more until you see
clearly.
--But above all, stress that these means of study and prayer are only means to
the end. They cannot merit anything from God. They are only ways to enable
God to work in you.
Common objections or problems posed by seekers
1. "I just can't believe" What you are describing is simply the settled
distaste every natural heart has to God. Don't make an excuse for it. In
yourself, you are unable to believe, but the Holy Spirit has already come to
your aid. If you see what you have to do and wish that you could do it, then
that is evidence of the Holy Spirit's work. (You give yourself too much credit!
You couldn't see all these things unless the Spirit was already at work! Don't
despair.) Now, as long as this divine aid is offered to you, you must act. Don't
wait for some kind of psychological sense of certainty; faith is acting on what
you know to be true.
Paul says: "We walk by faith, not by sight". See? He doesn't pit faith against
reason, he pits faith against feelings and appearances. Do you see what you
must do? Then repent, trust, obey Christ. How can you stand on this plea of
inability? That is an abstract question, and it is a sinful refusal.
2. "I've tried all you've said to do, but it hasn't worked" [Evaluate:
Either he hasn't `tried' properly, or he has a false understanding of what
`worked' means.] What do you mean by `worked'? Did you expect a certain
feeling? Did you expect your problems to go away. Faith is acting on what you
know to be true, despite how things feel or appear ("We walk by faith, not by
sight".) Imagine that a doctor tells you, "You are dying because of all the fat
and starch you are eating; if you stop eating steak and potatoes, your body will
begin to strengthen". The first time someone beside you eats a big steak
dinner, won't it smell great? It doesn't smell dangerous and deadly. Now if you
exercise faith, you follow what you know to be true (this food is poison to me), or
you can follow your appetites, senses, and feelings. What if you exercise faith?
Will it immediately feel wonderful? NO! Your stomach will growl and you will
feel unsatisfied. It is only as you practice faith over time that the healing and
health (that is, the good feeling and visible effects) will come. So it is with
saving faith. You may not at first experience anything remarkable. Nor will all
your problems be solved. But your standing with God is changed, and
eventually, the effects will flow out into your whole life. Phil. 2:12-14 tells us
that the strength and life of God comes as you obey him. He works as we work.
How have you been trying? Perhaps you have been striving in a spirit of selfrighteousness
(see above). Perhaps you have been striving in a spirit of
bargaining with God, instead of approaching him as a sovereign king (see
above). ("I'll do this and that if God will do this and that". Instead say, "I owe
God everything, and he owes me nothing; I'll gladly do whatever he bids me
WITHOUT CONDITIONS". If you have put conditions on your seeking him,
he will not meet you.) [Bottom line.] I'm sorry you have been frustrated in your
seeking God, and I cannot know your heart or God's heart enough to tell you
why you haven't felt that you've connected with him. But I do know this. You
haven't got the option of giving up. His disciples said to Jesus, "Lord, to whom
shall we go? You [alone] have the words of eternal life" (John 6:68). What is
your alternative? You have none. If you keep seeking, Jesus says that no one
who comes to him will he cast out (John 6:37). On the other hand, if you stop
seeking him, you will certainly perish.
3. "I just don't have any sorrow for sin or desire for God" [He may be the
victim of having heard long, lurid testimonies which convinced him that he too
must have an extended period of self-loathing and weeping over his sin.] It is
not Biblical to require everyone to have equally long, vivid, and horrible
sorrow over sin. Look at Matthew, Zaccheus, the Phillipian jailer, and Lydia
(Luke 19:9; Acts 16:14, etc.). There is no indication that they spent time in
terror and horror. They were called abruptly and they came. Look at Jesus
invitation to the Laodiceans (Rev. 3:15-20). He invites the lukewarm, selfdeluded
people to open to him so he can fellowship with him. They were not put
through some long time of conviction.
Listen! If your house had caught on fire, how alarmed would you have
to feel about it in order to be saved? Just enough to get out! It doesn't matter
whether you leave crying `Oh! My house, my house’ or not. It doesn't matter if
you are in a panic or just a bit upset. THE ONLY GOOD YOUR EMOTIONS
AND FEAR ARE IS TO GET YOU TO LEAVE. The only good conviction of
sin is to get you to repent and humble yourself under the mighty hand of your
king. So submit! Don't wait to feel a certain way. [Ultimately, anyone who is
concerned about lack of sorrow and feeling is caught in a self-righteous spirit.
He hopes to please God with his pious feelings. Don't allow this. Confront him.]
4. "I'm too bad/depressed" Look how far Jesus came to save sinners! Are
you worse than Paul? (I Tim. 1:15) Jesus loves to save sinners; he delights to
do it. (Luke 15:7; Is. 53:11; Zeph.3:16-17). The Bible says God is "mighty to
save"; are you saying that He is not strong enough to deal with your sins? Are
you mightier than God? [Again, remember that this complaint is often a subtle
form of self-righteousness. The man thinks he is unworthy. Then he is
assuming his worthiness is the necessary basis for coming to Christ.]
In I Corinthians 14:24 Paul describes a person who comes to a worship service
“who does not understand”--literally a “seeker”. We have seen Cornelius is a
“seeker” who God acknowledges and sincere (Acts 10:1-4). Though they may be
very good persons, they still need to be brought to “repentance unto life” (Acts
11:14). How can we help a person who is “on the verge”--who seems to want to
come to Christ. Here are some helps on helping such persons:
Principles for applying the gospel to seekers
The following is a paraphrase of a lecture in an out of print book by a
Presbyterian minister of the early 19th century. William Sprague, Lectures on
Revival, Lecture 6
1. Determine the amount of knowledge and the amount of feeling.
--if he is long on feeling and short on knowledge, your course of action is fairly
simple. He may be ripe for conversion. Present the truths of the gospel in a
balanced, full way. You may be bold to press for a commitment. If he will not,
discover at what point he has trouble. Review the outline briefly, asking, "Do
you understand and agree that first,___________, and second,_________..."
--if he is long on knowledge and short on feeling, you may need to elaborate the
gospel presentation with vivid illustrations and pointed applications.. Show
him that Christianity is not an academic matter, not a matter of weaving a
web of intricate thought-forms. Say, as Whitefield, "It is one thing to assent
with your mouth, and another thing to believe from the heart. If you have really
done that, a truth affects you mind, will, and emotions. Have you ever been
saddened by your sins? Have you cried out to God that you need a savior? Has
the mercy of God in Christ seemed precious to you?" [Caution: Keep in mind the
words of Thomas Watson - "But wouldest thou know when thou hast been
humbled enough for sin? When thou are willing to let go thy sins. The gold
has lain long enough in the furnace when the dross is purged out; so, when the
love of sin is purged out, a soul is humbled enough, what needs more? If a
needle has let out the abscess, what needs a lance? Be no more cruel to thyself
than God would have thee." --from A Body of Divinity, p. 451
2. Impress on the awakened sinner the need to come to God on gospel
terms immediately.
--God owns you. Every day you rule your own life you become more and more
guilty.
--The concern you have now is the gracious influence of the spirit of God. If you
decide to come to God at your own convenience, you are mocking God. He is too
great for you to snap your fingers when you are ready. Who is King around
here? You are in great danger of losing the openness of heart you have now. Doyou think you can repent any time you wish? No! Repentance is a gift from
God, which he is offering you now. You must take it or risk becoming too hard
to care. Then you will be lost forever. Don't delay. Even a passing conversation
with a friend can drive away your convictions. Act now.
3. Beware of a spirit of self-righteousness.
--When a man is first awakened to his need, he usually sets out on a furious
effort to please God through his efforts (church attendance, prayer, obeying
the law). Warn him of this.
--Say, "Don't stop striving to please God, but do it in the spirit of the new
covenant, not the covenant of works. There is no actual saving value in your
strivings, only gratitude value (saying "thank you" for a full salvation). Until
you accept this and fall down helpless at the feet of Christ's mercy and are
willing to accept the free gift of eternal life, you cannot be saved."
--Warn him that he can assent to justification by faith in the abstract and still
try to catch God's eye with his efforts, so he must examine his heart.
4. Beware of making comfort your ultimate end instead of giving God
his due.
--If you see yourself as a sufferer looking for relief primarily, you will never
find peace. God is no sugar daddy to be used by you to secure your own
happiness. Say to him: "Blessed are they which hunger and thirst after--what?
Blessedness? No! Righteousness! Happy are they which don't seek happiness,
but rather to give God his due. Happiness never comes to those who seek it
directly. You are a sinner, in need of pardon. Give God what you owe:
repentance, faith, obedience. Your troubles will take care of themselves. Until
you have grasped this in your heart, you’ll not have peace."
5. If, after sharing the gospel, the person is not ready to repent and
believe, yet is still awakened, advise this:
--Spend a lot of time reading good books, the Bible, and in prayer. Coming to
church meetings and so on is good, but no substitute. It is too easy to derive
your spirituality from the environment. Also, many well-meaning counselors
may be confusing. Talk often with one or two spiritual advisors and with the
Lord
--Read the intriguing sermon by Lloyd-Jones on Mark 8:22,26- "Men as Trees,
Walking" in Spiritual Depression: Causes and Cures. He tells about people who
are in a similar condition to the blind man. They seemed to have been touched
by Jesus--they see things they couldn't see before, yet things are still not in
focus. What did the blind man do? He was honest. He did not say, "I see fine!"
He admitted his condition and Jesus touched him again. So tell Jesus what
you see and what you don't see. Ask him to touch you some more until you see
clearly.
--But above all, stress that these means of study and prayer are only means to
the end. They cannot merit anything from God. They are only ways to enable
God to work in you.
Common objections or problems posed by seekers
1. "I just can't believe" What you are describing is simply the settled
distaste every natural heart has to God. Don't make an excuse for it. In
yourself, you are unable to believe, but the Holy Spirit has already come to
your aid. If you see what you have to do and wish that you could do it, then
that is evidence of the Holy Spirit's work. (You give yourself too much credit!
You couldn't see all these things unless the Spirit was already at work! Don't
despair.) Now, as long as this divine aid is offered to you, you must act. Don't
wait for some kind of psychological sense of certainty; faith is acting on what
you know to be true.
Paul says: "We walk by faith, not by sight". See? He doesn't pit faith against
reason, he pits faith against feelings and appearances. Do you see what you
must do? Then repent, trust, obey Christ. How can you stand on this plea of
inability? That is an abstract question, and it is a sinful refusal.
2. "I've tried all you've said to do, but it hasn't worked" [Evaluate:
Either he hasn't `tried' properly, or he has a false understanding of what
`worked' means.] What do you mean by `worked'? Did you expect a certain
feeling? Did you expect your problems to go away. Faith is acting on what you
know to be true, despite how things feel or appear ("We walk by faith, not by
sight".) Imagine that a doctor tells you, "You are dying because of all the fat
and starch you are eating; if you stop eating steak and potatoes, your body will
begin to strengthen". The first time someone beside you eats a big steak
dinner, won't it smell great? It doesn't smell dangerous and deadly. Now if you
exercise faith, you follow what you know to be true (this food is poison to me), or
you can follow your appetites, senses, and feelings. What if you exercise faith?
Will it immediately feel wonderful? NO! Your stomach will growl and you will
feel unsatisfied. It is only as you practice faith over time that the healing and
health (that is, the good feeling and visible effects) will come. So it is with
saving faith. You may not at first experience anything remarkable. Nor will all
your problems be solved. But your standing with God is changed, and
eventually, the effects will flow out into your whole life. Phil. 2:12-14 tells us
that the strength and life of God comes as you obey him. He works as we work.
How have you been trying? Perhaps you have been striving in a spirit of selfrighteousness
(see above). Perhaps you have been striving in a spirit of
bargaining with God, instead of approaching him as a sovereign king (see
above). ("I'll do this and that if God will do this and that". Instead say, "I owe
God everything, and he owes me nothing; I'll gladly do whatever he bids me
WITHOUT CONDITIONS". If you have put conditions on your seeking him,
he will not meet you.) [Bottom line.] I'm sorry you have been frustrated in your
seeking God, and I cannot know your heart or God's heart enough to tell you
why you haven't felt that you've connected with him. But I do know this. You
haven't got the option of giving up. His disciples said to Jesus, "Lord, to whom
shall we go? You [alone] have the words of eternal life" (John 6:68). What is
your alternative? You have none. If you keep seeking, Jesus says that no one
who comes to him will he cast out (John 6:37). On the other hand, if you stop
seeking him, you will certainly perish.
3. "I just don't have any sorrow for sin or desire for God" [He may be the
victim of having heard long, lurid testimonies which convinced him that he too
must have an extended period of self-loathing and weeping over his sin.] It is
not Biblical to require everyone to have equally long, vivid, and horrible
sorrow over sin. Look at Matthew, Zaccheus, the Phillipian jailer, and Lydia
(Luke 19:9; Acts 16:14, etc.). There is no indication that they spent time in
terror and horror. They were called abruptly and they came. Look at Jesus
invitation to the Laodiceans (Rev. 3:15-20). He invites the lukewarm, selfdeluded
people to open to him so he can fellowship with him. They were not put
through some long time of conviction.
Listen! If your house had caught on fire, how alarmed would you have
to feel about it in order to be saved? Just enough to get out! It doesn't matter
whether you leave crying `Oh! My house, my house’ or not. It doesn't matter if
you are in a panic or just a bit upset. THE ONLY GOOD YOUR EMOTIONS
AND FEAR ARE IS TO GET YOU TO LEAVE. The only good conviction of
sin is to get you to repent and humble yourself under the mighty hand of your
king. So submit! Don't wait to feel a certain way. [Ultimately, anyone who is
concerned about lack of sorrow and feeling is caught in a self-righteous spirit.
He hopes to please God with his pious feelings. Don't allow this. Confront him.]
4. "I'm too bad/depressed" Look how far Jesus came to save sinners! Are
you worse than Paul? (I Tim. 1:15) Jesus loves to save sinners; he delights to
do it. (Luke 15:7; Is. 53:11; Zeph.3:16-17). The Bible says God is "mighty to
save"; are you saying that He is not strong enough to deal with your sins? Are
you mightier than God? [Again, remember that this complaint is often a subtle
form of self-righteousness. The man thinks he is unworthy. Then he is
assuming his worthiness is the necessary basis for coming to Christ.]
Wednesday, March 09, 2005
Tuesday, March 08, 2005
Atheism, Eastern mysticism, Occult, then Jesus
testimony of our March 20 sunday evening presenter: Ron was raised in a religious Jewish home in Philadelphia, PA. His family regularly attended Synagogue and maintained Jewish traditions in their home.
While a teenager, Ron began to consider the reality of God. For a short time, he became an atheist and then he was attracted to occult teachings and Eastern mysticism. He traveled to India to study Yoga and Hinduism, became an astrologer, and experimented with drugs and New Age philosophies. He found that none of these spiritual pursuits satisfied his heart's desire to know the meaning of life and to have peace with God.
He moved to northern California to live in an alternative rural community. While there, he became convicted by the Holy Spirit of his sins. Ron began to learn about the Gospel of Jesus through the witness of many individuals. A gospel tract that was left on his car window had a great impact on him. God was faithful to keep bringing Christians across his path.
But, because of his strong Jewish background, he didn't accept the Gospel as a mean to forgiveness, but followed a more traditional Jewish method of atonement...good deeds. He organized a community help organization which became funded through state funds. Later, he coauthor an employment training program for low income people through Sonoma State University (CA). This program was funded by the CA state government.
In spite of developing these successful help programs, Ron did not satisfy his need to know God and to be free of the guilt he felt from his sins.
He read a book called "Autobiography of a Yoga" which taught that Jesus was one of the great masters who had come to earth to instruct us how to return to God. This made him more open to learn about Jesus. He rejected the Christian assertions that Jesus was the only way to God. Jesus said "I am the way and the truth and the life. No one comes to the Father except through me." But, Ron did become attracted to Jesus and his moral teachings. This was the crack in the armor around Ron's heart that God used to penetrate his soul with the saving knowledge of Jesus. Through the witness of many people over many years, God drew Ron to faith in the Jewish Messiah.
However, there were two main obstacles to believing the Good News. The first was his Jewish background.The more his interest in Jesus grew, the more guilt he felt. Because of the persecution that happened over centuries against Jewish people in the name of Jesus, by people who called themselves Christians, the Jewish community considers those who believe in Jesus to be traitors. Click here to understand this issue more fully.
The second obstacle was pridefulness. Ron believed he could win God's acceptance through good deeds. However, after he set up the community organizations which helped thousands of people he was no closer to achieving peace with God. He still felt like he was in a spiritual wasteland.
At the age of 31, convinced of the truthfulness of the Gospel, Ron bowed his knees to the Lord and asked to be saved. Immediately, he experienced the burden of his sins being lifted from his soul and his spirit was brought into the newness of life promised in 2 Corinthians 5:17; Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come!" A true refreshment that only God can give, brought joy and fulfillment to Ron.
While a teenager, Ron began to consider the reality of God. For a short time, he became an atheist and then he was attracted to occult teachings and Eastern mysticism. He traveled to India to study Yoga and Hinduism, became an astrologer, and experimented with drugs and New Age philosophies. He found that none of these spiritual pursuits satisfied his heart's desire to know the meaning of life and to have peace with God.
He moved to northern California to live in an alternative rural community. While there, he became convicted by the Holy Spirit of his sins. Ron began to learn about the Gospel of Jesus through the witness of many individuals. A gospel tract that was left on his car window had a great impact on him. God was faithful to keep bringing Christians across his path.
But, because of his strong Jewish background, he didn't accept the Gospel as a mean to forgiveness, but followed a more traditional Jewish method of atonement...good deeds. He organized a community help organization which became funded through state funds. Later, he coauthor an employment training program for low income people through Sonoma State University (CA). This program was funded by the CA state government.
In spite of developing these successful help programs, Ron did not satisfy his need to know God and to be free of the guilt he felt from his sins.
He read a book called "Autobiography of a Yoga" which taught that Jesus was one of the great masters who had come to earth to instruct us how to return to God. This made him more open to learn about Jesus. He rejected the Christian assertions that Jesus was the only way to God. Jesus said "I am the way and the truth and the life. No one comes to the Father except through me." But, Ron did become attracted to Jesus and his moral teachings. This was the crack in the armor around Ron's heart that God used to penetrate his soul with the saving knowledge of Jesus. Through the witness of many people over many years, God drew Ron to faith in the Jewish Messiah.
However, there were two main obstacles to believing the Good News. The first was his Jewish background.The more his interest in Jesus grew, the more guilt he felt. Because of the persecution that happened over centuries against Jewish people in the name of Jesus, by people who called themselves Christians, the Jewish community considers those who believe in Jesus to be traitors. Click here to understand this issue more fully.
The second obstacle was pridefulness. Ron believed he could win God's acceptance through good deeds. However, after he set up the community organizations which helped thousands of people he was no closer to achieving peace with God. He still felt like he was in a spiritual wasteland.
At the age of 31, convinced of the truthfulness of the Gospel, Ron bowed his knees to the Lord and asked to be saved. Immediately, he experienced the burden of his sins being lifted from his soul and his spirit was brought into the newness of life promised in 2 Corinthians 5:17; Therefore, if anyone is in Christ, he is a new creation; the old has gone, the new has come!" A true refreshment that only God can give, brought joy and fulfillment to Ron.
Saturday, March 05, 2005
Bible Discrepancies?
"In Galatians 1 Paul describes in some detail the events which took place immediately after his conversion, and there are at first glance some discrepancies with Luke's account. Again, a number of critics cite Galatians 1 and Acts 9 as containing irresolvable contradictions in the chronology of events, supposedly evidence of errors in Scripture. But, as is the case with most of these supposed contradictions, they are not contradictory at all, but are instead quite easily resolvable and the sequence of events in the two accounts can be very simply reconstructed. When we put the two accounts together, we can conclude that First, according to the first 19 verses of Acts 9, Paul is converted while on his way to Damascus. Second, as Luke recounts in verses 19-22, immediately after regaining his strength, Saul began preaching in the Synagogues of Damascus that Jesus was the Christ. Next, according to Galatians 1:17, Saul went to Arabia for three years and only later returned to Damascus as recounted in Acts 9:23-25. Last, as we will see in Acts 9:26-30, Saul eventually returned to Jerusalem, to introduce himself to the apostles and to further confirm his calling to preach the gospel" ---kim riddlebarger
Sunday, December 05, 2004
The Delayed Reception of the Holy Spirit in Acts 8
The most natural explanation of the delayed gift of the
Spirit is that this was the first occasion on which the gospel had
been proclaimed not only outside Jerusalem but inside Samaria.
This is clearly the importance of the occasion in Luke's unfolding
story, since the Samaritans were a kind of half-way house between
Jews and Gentiles. Indeed, `the conversion of Samaria was like the
first-fruits of the calling of the gentiles'. The nearest
equivalents to the investigation by Peter and John were when the
Gentiles first believed. When Cornelius was converted, the
apostles asked Peter to explain his actions (11:1-18), and when
Greeks turned to the Lord in Antioch, Barnabus was sent there to
reconnoitre the situation (11:20:24). --John Stott
That's the conclusion... here's the argument:
the Samaritans schism had lasted for
centuries. But now the Samaritans were being evangelized, and were
responding to the gospel. It was a moment of significant advance,
which was also fraught with great peril. What would happen now?
Would the long-standing rift be perpetrated? The gospel had been
welcomed by the Samaritans, but would the Samaritans be welcomed
by the Jews? Or would there be separate factions of Jewish
Christians and Samaritan Christians in the church of Jesus Christ?
The idea may seem unthinkable in theory; in practice it might well
have happened. There was a real `danger...of their tearing Christ
apart, or at least of forming a new and separate church for
themselves'.
Is it not reasonable to suggest (in view of this historical
background) that, in order to avoid such a disaster, God
deliberately withheld the Spirit from these Samaritan converts?
The delay was only temporary, however, until the apostles had come
down to investigate, had endorsed Philip's bold policy of
Samaritan evangelism, had prayed for the converts, had laid hands
on them as `a token of fellowship and solidarity', and had thus
given a public sign to the whole church as well as to the
Samaritans converts themselves, that they were *bona fide*
Christians, to be incorporated into the redeemed community on
precisely the same terms as Jewish converts. To quote Geoffrey
Lampe again, `at this turning-point in the mission something else
was required in addition to the ordinary baptism of the converts.
It had to be demonstrated to the Samaritans beyond a shadow of
doubt that they had really become members of the church, in
fellowship with the original "pillars".... An unprecedented
situation demanded quite exceptional methods'.
This seems to be the only explanation which takes account of
all the data of Acts 8, reads the story in its historical context
of the developing Christian mission, and is consistent with the
rest of the New Testament. It is also becoming increasingly
accepted on both sides of the Charismatic divide. Although
J.I.Packer calls it no more than a `guess', he adds that it `seems
rational and reverent'. Similarly, Michael Green sees the delay as
`a divine veto on schism in the infant church, a schism which
could have slipped almost unnoticed into the Christian fellowship,
as converts from the two sides of the "Samaritan curtain" found
Christ without finding each other. That would have been the denial
of the one baptism and all it stood for.
At all events, the action of the apostles appears to have
been effective. Henceforward, Jews and Samaritans were to be
admitted into the Christian community without distinction. There
was one body because there was one Spirit.
To sum up, the Samaritan happening provides no biblical
warrant either for the doctrine of a two-stage Christian
initiation as the norm, or for the practice of an imposition of
hands to inaugurate the supposed second stage. The official visit
and action of Peter and John were historically exceptional. These
things have no precise parallels in our day, because there are no
longer any Samaritans or any apostles of Christ. Today , because
we are not Samaritans, we receive forgiveness and the Spirit
together the moment we believe. As for the laying on of hands,
although it can be an appropriate and helpful gesture in various
contexts, its use as the means by which the Spirit is given and
received lacks authority, whether in episcopal confirmation or in
charismatic ministry, because neither bishops nor pentecostal
leaders are apostles comparable to Peter and John, any more than
Philip was, although directly appointed by them.
Spirit is that this was the first occasion on which the gospel had
been proclaimed not only outside Jerusalem but inside Samaria.
This is clearly the importance of the occasion in Luke's unfolding
story, since the Samaritans were a kind of half-way house between
Jews and Gentiles. Indeed, `the conversion of Samaria was like the
first-fruits of the calling of the gentiles'. The nearest
equivalents to the investigation by Peter and John were when the
Gentiles first believed. When Cornelius was converted, the
apostles asked Peter to explain his actions (11:1-18), and when
Greeks turned to the Lord in Antioch, Barnabus was sent there to
reconnoitre the situation (11:20:24). --John Stott
That's the conclusion... here's the argument:
the Samaritans schism had lasted for
centuries. But now the Samaritans were being evangelized, and were
responding to the gospel. It was a moment of significant advance,
which was also fraught with great peril. What would happen now?
Would the long-standing rift be perpetrated? The gospel had been
welcomed by the Samaritans, but would the Samaritans be welcomed
by the Jews? Or would there be separate factions of Jewish
Christians and Samaritan Christians in the church of Jesus Christ?
The idea may seem unthinkable in theory; in practice it might well
have happened. There was a real `danger...of their tearing Christ
apart, or at least of forming a new and separate church for
themselves'.
Is it not reasonable to suggest (in view of this historical
background) that, in order to avoid such a disaster, God
deliberately withheld the Spirit from these Samaritan converts?
The delay was only temporary, however, until the apostles had come
down to investigate, had endorsed Philip's bold policy of
Samaritan evangelism, had prayed for the converts, had laid hands
on them as `a token of fellowship and solidarity', and had thus
given a public sign to the whole church as well as to the
Samaritans converts themselves, that they were *bona fide*
Christians, to be incorporated into the redeemed community on
precisely the same terms as Jewish converts. To quote Geoffrey
Lampe again, `at this turning-point in the mission something else
was required in addition to the ordinary baptism of the converts.
It had to be demonstrated to the Samaritans beyond a shadow of
doubt that they had really become members of the church, in
fellowship with the original "pillars".... An unprecedented
situation demanded quite exceptional methods'.
This seems to be the only explanation which takes account of
all the data of Acts 8, reads the story in its historical context
of the developing Christian mission, and is consistent with the
rest of the New Testament. It is also becoming increasingly
accepted on both sides of the Charismatic divide. Although
J.I.Packer calls it no more than a `guess', he adds that it `seems
rational and reverent'. Similarly, Michael Green sees the delay as
`a divine veto on schism in the infant church, a schism which
could have slipped almost unnoticed into the Christian fellowship,
as converts from the two sides of the "Samaritan curtain" found
Christ without finding each other. That would have been the denial
of the one baptism and all it stood for.
At all events, the action of the apostles appears to have
been effective. Henceforward, Jews and Samaritans were to be
admitted into the Christian community without distinction. There
was one body because there was one Spirit.
To sum up, the Samaritan happening provides no biblical
warrant either for the doctrine of a two-stage Christian
initiation as the norm, or for the practice of an imposition of
hands to inaugurate the supposed second stage. The official visit
and action of Peter and John were historically exceptional. These
things have no precise parallels in our day, because there are no
longer any Samaritans or any apostles of Christ. Today , because
we are not Samaritans, we receive forgiveness and the Spirit
together the moment we believe. As for the laying on of hands,
although it can be an appropriate and helpful gesture in various
contexts, its use as the means by which the Spirit is given and
received lacks authority, whether in episcopal confirmation or in
charismatic ministry, because neither bishops nor pentecostal
leaders are apostles comparable to Peter and John, any more than
Philip was, although directly appointed by them.
Tuesday, November 02, 2004
Sunday, October 10, 2004
Saturday, October 09, 2004
John Stott on Signs & Wonders in Acts
Perhaps the three most notable features of Luke's narrativein Acts 3 and 4 are (i) the spectacular healing miracle and prayerfor more, (ii) the Christ-centred preaching of Peter, and (iii)the outbreak of persecution. Because Peter's testimony to Christhas already been considered in some detail during the exposition,and because we will revert in the next chapter to the subject ofpersecution, we will concentrate now on the other topic ofmiracles.The current controversy over signs and wonders should notlead us into a naive polarization between those who are for themand those who are against. Instead, the place to begin is the widearea of agreement which exists among us. All biblical Christiansbelieve that, although the creator's faithfulness is revealed inthe uniformity and regularities of the universe, which are theindispensable bases of the scientific enterprise, he has alsosometimes deviated from the norms of nature into abnormalphenomena we call `miracles'. But to think of them as `deviationsof nature' is not to dismiss them (as did the eighteenth centurydeists), as `violations of nature' which cannot happen, andtherefore did not and do not happen. No, our biblical doctrine ofthe creation, that God has made everything out of an originalnothing, precludes this kind of scepticism. As Campbell Morgan putit, `granted the truth of the first verse of the Bible, and thereis no difficulty with the miracles'. Moreover, since we believethat the miracles recorded in the Bible, and not least in Acts,did happen, there is no *a priori* ground for asserting that theycannot recur today. We have no liberty to dictate to God what heis permitted to do and not to do. And if we have hesitations aboutsome claims to `signs and wonders' today, we must make sure thatwe have not confined both God and ourselves in the prison ofWestern, rationalistic unbelief.The popular exponent of `signs and wonders' teaching todayis John Wimber of the Vineyard Fellowship in California. He andKevin Springer have summarised his position in *Power evangelism*(1985) and *Power healing* (1986). Although it is impossible to dojustice to it in a few sentences, its leading ideas are (i) thatJesus inaugurated the kingdom of God, demonstrated its arrival bysigns and wonders, and means us similarly both to proclaim and todramatize its advance; (ii) that signs and wonders were `everydayoccurrences in New Testament times' and `a part of daily life', sothey should characterize `the normal Christian life' for us too;and (iii) that church growth in the Acts was largely due to theprevalence of miracles. `Signs and wonders occurred fourteen timesin the book of Acts in conjunction with preaching, resulting inchurch growth. Further, on twenty occasions church growth was adirect result of signs and wonders performed by the disciples.John Wimber argues his case with sincerity and force. Butsome unanswered questions remain. Let me ask three, especially inrelation to our study of the Acts. First, is it certain that signsand wonders are the main secret of church growth? John Wimbersupplies a table of fourteen instances in the Acts in which heclaims, signs and wonders accompanied the preaching and `producedevangelistic growth in the church'. One or two cases areindisputable, as when the Samaritan crowds `heard Philip and sawmiraculous signs he did' and so `paid close attention to what hesaid' (8:6,12). In a number of other cases, however, theconnection between miracles and church growth is made by JohnWimber not by Luke. For example, to take the only two cases hegives from the chapters we have so far considered, there is noevidence from the text that the Pentecostal phenomena of wind,fire and languages (2:1-4) were the direct cause of the threethousand converts of verse 41, nor that the healing of thecongenital cripple (3:1ff.) was the direct cause of the increaseto five thousand (4:4), as John Wimber's Table claims. Luke seemsrather to attribute the growth to the power of Peter's preaching.In this sense all true evangelism is `power evangelism', forconversion and new birth, and so church growth, can take placeonly by the power of God through his Word and Spirit. (eg. 1 Cor.2:1-5; 1 Thess. 1:5)Secondly, is it certain that signs and wonders are meant byGod to be `everyday occurrences' and `the normal Christian life'?I think not. Not only are miracles by definition `abnorms' ratherthan norms, but the Acts does not provide evidence that they werewidespread. Luke's emphasis is that they were performed mostly bythe Apostles (2:43; 5:12), and especially by the apostles Peterand Paul on whom he focuses our attention. True, Stephen andPhilip also did signs and wonders, and perhaps others did. But itcan be argued that Stephen and Philip were special people, not somuch because the apostles had laid hands on them (6:5-6) asbecause each was given a unique role in laying the foundation ofthe church's world-wide mission (see 7:1ff. and 8:5ff.). Certainlythe thrust of the Bible is that miracles clustered round theprincipal organs of revelation at fresh epochs of revelation,particularly Moses the lawgiver, the new prophetic witnessspearheaded by Elijah and Elisha, the Messianic ministry of Jesus,and the apostles, so that Paul referred to his miracles as `thethings that mark an apostle' (2 Cor, 12:12). There may well besituations in which miracles are appropriate today, for example,on the frontiers of mission and in an atmosphere of persuasiveunbelief which calls for a power encounter between Christ andAntichrist. But Scripture itself suggested that these will bespecial cases, rather than `a part of daily life'.Thirdly, is it certain that today's claimed signs andwonders are parallel to those recorded in the New Testament? Someare, or seem to be. But in his public ministry by turning waterinto wine, stilling a storm, multiplying loaves and fishes, andwalking on water, Jesus gave a preview of nature's final, totalsubservience to him - a subservience which belongs not to the`already' but to the `not yet' of the kingdom. We should not,therefore, expect to do these things ourselves today. Nor shouldwe expect to be miraculously rescued from prison by the angel ofthe Lord or to see church members struck dead like Ananias andSapphira. Even the healing miracles of the Gospels and the Actshad features which are seldom manifest even in the signs andwonders movement today.Let me come back to the Acts to illustrate this, and takethe healing of the cripple as my example. It is the first andlongest miraculous cure described in the book. It had fivenoteworthy characteristics, which together indicate what the NewTestament means by a miracle of healing. (i) The healing was of agrave, organic condition, and could not be regarded as apsychosomatic cure. Luke is at pains to tell us that the man hadbeen a cripple from birth (3:2), was now more than forty years old(4:22), and was so handicapped that he had to be carriedeverywhere (3:2). Humanly speaking, his case was hopeless. Doctorscould do nothing for him. (ii) The healing took place by a directword of command in the name of Christ, without the use of anymedical means. Not even prayer, the laying on of hands oranointing with oil were used. True, Peter gave the man a helpinghand (3:7), but this was not part of the cure. (iii) The healingwas instantaneous, not gradual, for `instantly the man's feet andankles became strong', so that he jumped up and began to walk(3:7-8). (iv) The healing was complete and permanent, not partialor temporary. This is stated twice. The man has been given `thiscomplete healing'. Peter said to the crowds (3:16), and laterstood before the Council `completely healed' (4:10, 1978 editionof NIV). (v) The healing was publicly acknowledged to beindisputable. There was no doubt or question about it. Thecrippled beggar was well known in the city (3:10, 16). Now he washealed. It was not only the disciples of Jesus who were convinced,but also the enemies of the gospel. The as-yet-unbelieving crowdwere `filled with wonder and amazement' (3:10), while the Councilcalled it `an outstanding miracle' which they could not deny(4:14,16).If, then, we take Scripture as our guide, we will avoidopposite extremes. We will neither describe miracles as `neverhappening', nor as `everyday occurrences', neither as `impossible'nor as `normal'. Instead, we will be entirely open to the God whoworks both through nature and through miracle. And when a healingmiracle is claimed, we will expect it to resemble those in theGospels and the Acts and so to be instantaneous and complete cureof an organic condition, without the use of medical or surgicalmeans, inviting investigation and persuading even unbelievers. Forso it was with the congenital cripple. Peter took his miraculoushealing as the text of both his sermon to the crowd and his speechto the Council. Word and sign together bore testimony to theuniquely powerful name of Jesus. The healing of the cripple's bodywas a vivid dramatization of the apostolic message of salvation.--John Stott, from his commentary on Acts 3-4
Saturday, October 02, 2004
Jesus Enters Our Sadness
Henri Nouwen writes, "For in our suffering, not apart from it, Jesus enters our sadness, takes us by the hand, pulls us gently up to stand, and invites us to dance. We find the way to pray, as the psalmist did, ‘You have turned my mourning into dancing' (Psalm 30:11), because at the center of our grief we find the grace of God."
When you don't feel worthy to come to God, remember...
Come ye sinners, poor and wretched, weak and wounded sick and sore.
If you tarry 'til your better, you will never come at all.
Not the righteous, NOT the righteous! Sinners, Jesus came to call. (old hymn)
If you tarry 'til your better, you will never come at all.
Not the righteous, NOT the righteous! Sinners, Jesus came to call. (old hymn)
Tuesday, September 28, 2004
just sent this to yahoo group
Hello Friends,
Hoping on this Tuesday morning that you are safe and getting back to something like normal life. If you need assistance of any sort, please contact the church office (379-4949) or Frank Stankunas (258-3241) or Jason MacGregor (359-6603).
<> I will be meeting with anyone who is available tomorrow at
a.) Thinking some just might need to receive prayer following Jeanne
b.) We’ve missed our Sunday gathering 2 of last 4 weeks
c.) There’s a lot to pray about (besides Hurricane stuff)
So, if you can come out, come on. If you can’t, and this is totally understandable, no guilt.
<> Now, on to SUBJECT 2, reminders:
1.) Women’s bible studies are meeting per usual today, 9:45am and 7:30pm.
2.) There is a meeting to discuss family business this Sunday (October 3) at 6pm.
<>Quote from Women’s Curriculum:
The gospel humbles me out of my pride, showing me that I am a sinner. But it also values me out of my fear, showing me what Jesus was willing to do for me.
just sent this to yahoo group
Hello Friends,
Hoping on this Tuesday morning that you are safe and getting back to something like normal life. If you need assistance of any sort, please contact the church office (379-4949) or Frank Stankunas (258-3241) or Jason MacGregor (359-6603).
<> I will be meeting with anyone who is available tomorrow at
a.) Thinking some just might need to receive prayer following Jeanne
b.) We’ve missed our Sunday gathering 2 of last 4 weeks
c.) There’s a lot to pray about (besides Hurricane stuff)
So, if you can come out, come on. If you can’t, and this is totally understandable, no guilt.
<> Now, on to SUBJECT 2, reminders:
1.) Women’s bible studies are meeting per usual today, 9:45am and 7:30pm.
2.) There is a meeting to discuss family business this Sunday (October 3) at 6pm.
<>Quote from Women’s Curriculum:
The gospel humbles me out of my pride, showing me that I am a sinner. But it also values me out of my fear, showing me what Jesus was willing to do for me.
Saturday, September 25, 2004
Thursday, September 23, 2004
Gospel-Driven Accountability
REAL INTIMACY:
AN ALTERNATIVE TO ACCOUNTABILITY
Accountability is often based on questions that touch only on external behaviors. For example: Have you looked at pornography? Have you masturbated? Have you thought about doing either? And, have you lied about the previous questions? If relationships are going to help bring maturity, we must enter a process that goes beyond externals and simply measuring up to a standard. Such questions fail to penetrate the internal functioning of the deceitful heart. To care deeply by asking tough questions gives the opportunity of establishing real intimacy. The questions are not a check-up, but a process for growth and intimacy. Real intimacy is learning to love well. Loving well is not manipulation for positive answers, it is a process of maturing. You should be pursuing feedback from others to begin to discover the arrogance and deceit of your own heart (Mk. 7:20-23.) The process is more for the purpose of developing humility and godliness than demonstrating or achieving successful relationship.
The Right Questions: 1
How would your friends, relatives, and/or spouse answer the following? If the answers are consistently positive, then either your friends, relatives, or spouse have been dishonest, you are deceiving them, or you have been glorified.
1. Am I open to honestly acknowledging sin in my relationships with you/family/friends?
2. Do I regularly ask for your feedback regarding my relational weaknesses and deceitfulness?
3. Do you see me openly and honestly facing my personal struggles?
4. Do you see me pursuing God as a man/woman who is hungry and starving?
5. Am I too focused on the externals of godliness and not on a commitment to love God and others?
Continue To Ask Yourself:
1. Who am I? Describe difficult events and circumstances that have impacted your relationship with God and others. What emotions, thoughts, and desires are you left with as a result of events in your life?
2. Where am I? How do these events affect your relating to others? What relational patterns have developed as a result of these events?
3. Who am I in my marriage, family, or among friends? If I invite honesty, what am I like to live with?
4. Are you a person of integrity? What questions do you want others to ask you? What questions would God ask you?
5. What things do I take more seriously than God?
6. Am I responding out of worry or fear to my circumstances or out of a deep growing faith in God?
7. Can I honestly say to my spouse or best friend that I hope only in God? Would they believe me?
Suggestions:
1. When you pray, work at seeing the bigger issues of redemption and not your own circumstances.
2. Think about the price Christ paid for you to have access to God?
3. When you pray, be aware of your motives—to get God to do things your way or to get you to do things His way.
Ó 1997 by Dr. Harry W. Schaumberg. For information on STONE GATE Resources and Brief Intensive Counseling call toll-free: (888) 575-3030. Email: stonegater@cs.com. Web Site: www.stonegatersources.com. This information may be copied without further permission if done so in it’s entirety and included this copyright information.
1
Dan Allender, “Humility; Antidote to Shame,” Perspective, vol. 2, no. 1 (1987,) page 42.
AN ALTERNATIVE TO ACCOUNTABILITY
Accountability is often based on questions that touch only on external behaviors. For example: Have you looked at pornography? Have you masturbated? Have you thought about doing either? And, have you lied about the previous questions? If relationships are going to help bring maturity, we must enter a process that goes beyond externals and simply measuring up to a standard. Such questions fail to penetrate the internal functioning of the deceitful heart. To care deeply by asking tough questions gives the opportunity of establishing real intimacy. The questions are not a check-up, but a process for growth and intimacy. Real intimacy is learning to love well. Loving well is not manipulation for positive answers, it is a process of maturing. You should be pursuing feedback from others to begin to discover the arrogance and deceit of your own heart (Mk. 7:20-23.) The process is more for the purpose of developing humility and godliness than demonstrating or achieving successful relationship.
The Right Questions: 1
How would your friends, relatives, and/or spouse answer the following? If the answers are consistently positive, then either your friends, relatives, or spouse have been dishonest, you are deceiving them, or you have been glorified.
1. Am I open to honestly acknowledging sin in my relationships with you/family/friends?
2. Do I regularly ask for your feedback regarding my relational weaknesses and deceitfulness?
3. Do you see me openly and honestly facing my personal struggles?
4. Do you see me pursuing God as a man/woman who is hungry and starving?
5. Am I too focused on the externals of godliness and not on a commitment to love God and others?
Continue To Ask Yourself:
1. Who am I? Describe difficult events and circumstances that have impacted your relationship with God and others. What emotions, thoughts, and desires are you left with as a result of events in your life?
2. Where am I? How do these events affect your relating to others? What relational patterns have developed as a result of these events?
3. Who am I in my marriage, family, or among friends? If I invite honesty, what am I like to live with?
4. Are you a person of integrity? What questions do you want others to ask you? What questions would God ask you?
5. What things do I take more seriously than God?
6. Am I responding out of worry or fear to my circumstances or out of a deep growing faith in God?
7. Can I honestly say to my spouse or best friend that I hope only in God? Would they believe me?
Suggestions:
1. When you pray, work at seeing the bigger issues of redemption and not your own circumstances.
2. Think about the price Christ paid for you to have access to God?
3. When you pray, be aware of your motives—to get God to do things your way or to get you to do things His way.
Ó 1997 by Dr. Harry W. Schaumberg. For information on STONE GATE Resources and Brief Intensive Counseling call toll-free: (888) 575-3030. Email: stonegater@cs.com. Web Site: www.stonegatersources.com. This information may be copied without further permission if done so in it’s entirety and included this copyright information.
1
Dan Allender, “Humility; Antidote to Shame,” Perspective, vol. 2, no. 1 (1987,) page 42.
Wednesday, September 15, 2004
Larger Catechism
Question 135: What are the duties required in the sixth commandment?
Answer: The duties required in the sixth commandment are, all careful studies, and lawful endeavors, to preserve the life of ourselves and others by resisting all thoughts and purposes, subduing all passions, and avoiding all occasions, temptations, and practices, which tend to the unjust taking away the life of any; by just defense thereof against violence, patient bearing of the hand of God, quietness of mind, cheerfulness of spirit; a sober use of meat, drink, physic, sleep, labor, and recreations; by charitable thoughts, love, compassion, meekness, gentleness, kindness; peaceable, mild and courteous speeches and behavior; forbearance, readiness to be reconciled, patient bearing and forgiving of injuries, and requiting good for evil; comforting and succoring the distressed, and protecting and defending the innocent.
Question 136: What are the sins forbidden in the sixth commandment?
Answer: The sins forbidden in the sixth commandment are, all taking away the life of ourselves, or of others, except in case of public justice, lawful war, or necessary defense; the neglecting or withdrawing the lawful and necessary means of preservation of life; sinful anger, hatred, envy, desire of revenge;all excessive passions, distracting cares; immoderate use of meat, drink, labor, and recreations; provoking words, oppression, quarreling, striking, wounding, and: Whatsoever else tends to the destruction of the life of any.
Answer: The duties required in the sixth commandment are, all careful studies, and lawful endeavors, to preserve the life of ourselves and others by resisting all thoughts and purposes, subduing all passions, and avoiding all occasions, temptations, and practices, which tend to the unjust taking away the life of any; by just defense thereof against violence, patient bearing of the hand of God, quietness of mind, cheerfulness of spirit; a sober use of meat, drink, physic, sleep, labor, and recreations; by charitable thoughts, love, compassion, meekness, gentleness, kindness; peaceable, mild and courteous speeches and behavior; forbearance, readiness to be reconciled, patient bearing and forgiving of injuries, and requiting good for evil; comforting and succoring the distressed, and protecting and defending the innocent.
Question 136: What are the sins forbidden in the sixth commandment?
Answer: The sins forbidden in the sixth commandment are, all taking away the life of ourselves, or of others, except in case of public justice, lawful war, or necessary defense; the neglecting or withdrawing the lawful and necessary means of preservation of life; sinful anger, hatred, envy, desire of revenge;all excessive passions, distracting cares; immoderate use of meat, drink, labor, and recreations; provoking words, oppression, quarreling, striking, wounding, and: Whatsoever else tends to the destruction of the life of any.
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