A napkin, a pen, and a Bible verse to prove the deity of Christ.

image“Years ago I read the following simple but effective illustration from Greg Koukl on how to use a napkin, a pen, and a Bible verse to show a Jehovah’s Witness that Scripture teaches (even in their own translation) that Jesus must be God. Greg, who is the president of Stand to Reason and the author of one of my favorite books on reasoning with unbelievers, kindly granted permission to reprint the explanation below. I hope you find it helpful.”

Read the entire article here

The Dangers of Drifting

A review by Stuart Brogden   Evangelicals-Adrift-94x150

We must, therefore, pay even more attention to what we have heard, so that we will not drift away. – Hebrews 2:1 (HCSB)

Matthew E. Ferris’ book, Evangelicals Adrift – Supplanting Scripture with Sacramentalism, is a fairly comprehensive examination of the differences between biblical Christianity and that which is based on sacramental rituals. He also provides examples of people who have crossed the Tiber River from both sides. For the evangelical who drifts into sacramentalism, the dangers are pointed out with the concern of one manning a lighthouse in treacherous waters, where sailing vessels are bound to be broken on the rocks if they drift away from the narrow channel.

In ten concise chapters, our author covers the theological crises in evangelicalism, the nature and authority of the church and Scripture, and the various departures from biblical truth posed by sacramentalism. In the first chapter, Ferris tells us, “My task is to the show that the definition of the bride of Christ put forth by sacramentalism is an erroneous one, and that Scripture is the only sure guide for the way forward in the Christian life. … I am not writing as “anti-Catholic” or “anti-Orthodox”, but rather as pro-Scripture.” (page 25) This is an important point that evangelicals need to keep in mind, as it is far too easy to drift into being against error instead of in favor of truth; and our mission is to be ambassadors of reconciliation (2 Cor 5:20).

In his discussion about the nature of the church, Ferris contrasts the Apostles’ teaching found in God’s Word with the progressively developed extra-biblical traditions of the sacramental church, concluding, “The final arbiter for sacramentalism returns once more, not to the Scriptures, but to the church.” (page 35), giving us quotes from Roman Catholics that explicitly confirm this. He then asks, “in what sense can the Church be apostolic if it runs counter to the model the apostles themselves left us?” (page 37) Ferris supports the plurality and equality of elders and the priesthood of all believers in the local church, pointing out the word “clergy” is applied in Scripture to the entire church, not only the elders (page 42). Anticipating the claim that there is unanimity amongst the Church Fathers, our author provides a few quotes to show they had as much variation on issues as do any group of Christians, observing that anyone who wants a clean and supporting historical record to support their view must pick and choose which bits of history to rest on, ignoring those which do not line up with their case. “The Church is the pillar and ground of the truth only in that she upholds and defends it; she does not originate truth.” (page 74)

One way that Christians fail to stay on the narrow road is to neglect church history and conclude that their traditions are biblical. Ferris bemoans the fact that many research or know church history only as far back as the Reformation (page 84), leaving them adrift in the historical influences left unexamined. In commenting on how tradition overshadows Scripture in sacramental churches, he sums up a good quote from Oscar Cullman by saying, “there is no need for a canon at all if the ultimate arbiter of truth is the Church and its magisterium.” (page 86) “Roman Catholic doctrine claims to affirm the inspiration of Scripture and that the Bible is authored by God, yet in practice it severely undermines both of these positions.” (page 102) The Roman Catholic Church demands its dogma be accepted as authoritative, while denying the self-attestation of Scripture. Rather than holding to a proper understanding of Sola Scriptura, the Roman Catholic Church is shown to truly hold to sola ecclesia (page 103). This is compounded by the long-standing position of Rome that only its select clergy can interpret the Scripture, which undermines the authority of the Bible. If the Bible is God’s Word to His people, all of whom are indwelt by His Spirit, does it make sense that only a small number of people selected by a small number of religious leaders would be able to rightly comprehend the essentials of the Christian faith? History records that these select leaders, charged with interpreting the Scriptures for the common folk often disagreed with one another and many changed their minds on topics over time. Heretics and false sons have been in the temporal church since the apostolic era and it flies in the face of history, human nature, and the Bible for Rome to claim immunity from the frailties that each son of Adam faces.

Ferris also discusses how the various sacraments within many churches claim to impart grace, robbing the gift YHWH gives of its meaning. Baptism is one of these, with infant “baptism” having its basis in the false belief that it is needed for salvation. “Sacramentalism practices infant baptism as both an entrance into the new covenant with God and as that which cleanses from sin.” (page 160). If this were true, why was the Apostle Paul’s priority on gospel proclamation (1 Cor 1:14 – 17 & 9:22)? Further, he asks, “If baptism is indeed effective in imparting new life, in washing away sin, in putting one into the church, how is it that so many people who have undergone infant baptism manifest no signs of divine life whatsoever?” (page 166)

Chapters 7 and 8 are excellent reviews of the unbiblical view that sacraments convey grace and that mystical doctrine of Mary worship and veneration. Chapter 9 explores the spurious notion that there is theological and doctrinal unity within the Roman Catholic Church – pointing out there is as much variety within that religion as they claim there is amongst evangelicals.

The final chapter asks, “To Whom Shall We Go?” – and points out that “By insisting on the mediation of the Church in every aspect of the believer’s interaction with God, sacramentalism replaces the role of the Holy Spirit in the life of a Christian.” (page 223) Ferris gives the reader an excellent, concise review of the difference between the Roman view of infused grace and the biblical view of imputed grace as the means of saving sinners. The catechism of the Roman Catholic Church declares that the sacraments are necessary for salvation. Our author observes, “There is no experience of God, no conversion, and indeed no final salvation apart from engaging in the ritual acts defined by the Church. This is diametrically opposed to justification by faith in Christ alone. It is the system, rather than the Savior that assumes the importance in sacramentalism.” (page 225) In light of these dangers that we can drift into, to whom shall we go? As Peter rightly understood, we must flee to Christ Jesus – He has the words of eternal life (John 6:68). And so our faithful author points us to the Word Himself. “Every problem, every shortcoming, every doctrinal aberration with evangelicalism, and indeed with any branch of the church, is solved only by an intentional and sustained engagement with scripture. … Embracing sacramentalism will only lead believers further away from the truth that a relationship, not a ritual, is the scripturally ordained way of growth in Christ. Those who drift away can only regain their moorings by once again submitting to the Bible for everything in their Christian live.” (pages 228 & 229)

This book is a most excellent encouragement to the saints of God and, I pray, a wakeup call to those who are drifting into dangerous waters in the Tiber River. To God alone be the glory and honor and dominion and power – now and forever!

The Pastor – Chapter 2

 

The New Testament Pattern of Church Life and Rule Sola

From the author:

Christ is the King of his church. He is her Master, Lawgiver, Ruler, Sovereign, Lord. He is her only Master, Lawgiver, Ruler, Sovereign, Lord. I deliberately use capitals to stress the point.
Christ is the Head of his church. He is the only Head of his church. No man is, no man ever was, no man ever can be, Head of the church – other than the God-Man Christ Jesus, the Lord Jesus Christ. I do not think I could express my self more clearly. Christ is the Head of his church.

Chapter 2 is here: http://www.sermonaudio.com/sermoninfo.asp?SID=115141029110

Chapter 1 can be found here: http://defendingcontending.com/2015/11/14/the-pastor-an-audio-book/

One man’s journey away from contemporary Christian music.

imageHere is the opening excerpt from a recent article by Dan Cogan:

I have been what many would call a “worship leader” for close to two decades. When I first became involved in “worship ministry” in an Assemblies of God youth group we sang such songs as The Name of the Lord Is a Strong Tower, As the Deer, Lord I Lift Your Name on High, and others of the era of the 1980s and 90s. Ours was considered a stylistically progressive church since we used almost exclusively contemporary songs.

This meant that if I were to visit a “traditional” church, not only would I be unfamiliar with the hymns, I would also likely cringe when they sang them and in my heart ridicule them (the people rather than the songs) as being old-fashioned.

It was during these formative years in my experience as a worship leader that I began to introduce even more contemporary songs to our youth group. It was then that I discovered artists like Delirious, Darrel Evans, Matt Redman, and Vineyard Music with their songs Did You Feel the Mountains Tremble, Trading My Sorrows, Heart of Worship, and Hungry.

As a young musician who desired to honor Christ, I found these songs to be particularly compelling. I felt different when we sang them. The way Nirvana gave voice to the angst of Generation X, bands like Delirious were giving voice to a generation of young Christians who didn’t feel they could relate to the songs of their parents and grandparents.

Over the years when I would occasionally hear a hymn, the language was always strikingly foreign, with Ebenezers and bulwarks, diadems and fetters. Which only served to confirm my bias that hymns were simply out-of-date. They had served their purpose. They had run their course.

Continue reading the entire article here at DanCogan.com.

A Catholic Fable

A Catholic Fable   Francis

A review by Stuart Brogden

I tried to give this book, My God and My All – The Life of Saint Francis of Assisi, an honest opportunity to impress me. Elizabeth Goudge was a 20th century novelist and it is most appropriate that a fiction author wrote about this topic. The cover art gives us a peak into the perspective the reader will face: it’s a well-known (in Roman Catholic circles) painting of Francis in prayer. His hands are crossed over his chest and there is a nail hole visible in his left hand. Several segments within the Roman Catholic Church believe they are obedient to Scripture when they punish their bodies in imitation of the physical punishment our Lord took upon Himself in obedience to His call as being born under the Law, cursed for the sake of those He was sent to save. This may also be a twisted view of Colossians 1:24. Sam Storms has a very good analysis of this verse (posted here: http://www.samstorms.com/all-articles/post/filling-up-the-afflictions-of-christ–1:24-) that, may it please the Lord, will help some Roman Catholics see the truth of Scripture on this topic.

It is fitting that a novelist wrote this book for two reasons. First, the book is a fictionalized account of Francis’ life. Secondly, it presents a thoroughly Roman Catholic view of Francis’ life, which is as much a work of fiction as is every distinctive of that religion. I’ll focus on this second aspect, as fiction presented as truth is a danger that we cannot blithely ignore. And we see this false religion on pages 1 and 2:

In the case of those whom we call the saints, this power is immeasurable. They are the true makers of men. Other great men may alter the material aspect of life for millions, but the saints make us for eternity. By emptying themselves, by getting rid of self altogether, they become the channels of God’s creative power and by him, through them, we are made. … And so his (Francis’) power lives on and we cannot measure it because it is nowhere near its end.

The Bible calls all of His redeemed people, saints. There is no determination by any man-made religion as to whom is worthy of being identified as such. The one who plants and the one who waters are nothing – the growth comes from God and He, alone, is everything (1 Cor 3:7). The “saints” of Rome do not “make us for eternity,” they were in every bit the same need of God’s grace to be saved as any other men. There are no “great men” in the world or in the body of Christ; all men are weak and sinful and the only good we have claim to is the good He (not any religious pretender) works in and through us.

Another short insight into the dual nature of this being a novel: on page 6 the author shows us her method of weaving this story together, speaking of Francis’ birth:

Tradition says it was long and hard and that as the hours passed and her child was not born she asked to be taken to the stable that adjoined the house, that she might feel a little nearer to Mary, the Mother of God, and that in the stable her child was born. Today the little place is a chapel, the Chapel of the Infant Francis.

Many Roman Catholics deify Mary, who was a sinner used by God, not a sinless woman God was fortunate to have on His team. She was the mother of Jesus, the man, not God. Jesus, being eternally existent as the second member of the Trinity, was not born of a women in the sense that would validate this phrase beloved by Rome – Mary, mother of God. That is a blasphemous statement, but not seen as such by those who worship Mary. We also see here the practice of building a shrine at “sacred places,” as if Jesus did not have the conversation with the Samaritan woman in John 4. Places are not sacred in the Christian world, only in the pagan world. God’s people (individually and corporately) are His temple (1 Cor 3:16; 6:19; Eph 2:17 – 22). He does not require nor even want temples made by human hands (Acts 7:48; 17:24) and when men make ornate buildings as places of worship, the tendency is to take pleasure in the grand architecture and the images normally found therein – forgetting the God Who made all things and is Lord of all things.

Francis was, as many Roman Catholics are, a mystic who imagined he heard direct from God apart from His Word (page 22). In one such moment he dreamed YHWH revealed the perfect bride for him, “Lady Poverty” (page 21). And by so determining he must deny self by becoming temporally poor, “Francis entered upon this battle of winning himself for God.” (page 22) This reveals one danger of the mystical life: a person can be misled by various voices which lead away from God’s Word. This shows up again on page 28 as Francis “heard the Lord speaking with the voice of a friend, and saying, ‘Francis, go and repair my church, which as thou seest is wholly in ruin.” In focusing on the crucifix, Francis “realized that though the sufferings of Christ in his human body were ended yet the At-one-ment was always going on. Christ still reigned from the cross, looking out over the suffering world, drawing all men to himself on his cross that might unite them to God in himself.” When Jesus finished His work of redemption, He sat down at the right hand of God (Heb 1:3). He is not still hanging on the cross!

Francis is recorded in this novel as working on the rebuilding of three buildings, which are called churches. This is a vital error, putting places in the place of the body of Christ, as noted earlier. Of His church, the Lord said He would build her (Matt 16:18), this spiritual building that is the work of God alone. He does not need the help of men, although He does command us to be obedient in proclaiming the gospel to men everywhere and to disciple the saints within the local church.

Chapter 5 carries the book’s title and describes the Roman Catholic mass as the center of worship. “Nothing could be greater than the coming of Christ the King in the sacrament of the altar. Soon the little church would be as holy as the courts of heaven” (page 50). So much of the Roman religion is taken from the Jewish religion without any discernment. The New Covenant church has no altar, and Christ the King is not offered up on any altar! His empty cross serves as a spiritual altar (Heb 13:10). Note how this is explained by the Jamieson-Fausset-Brown Bible Commentary:

Christianity and Judaism are so totally distinct, that “they who serve the (Jewish) tabernacle,” have no right to eat our spiritual Gospel meat, namely, the Jewish priests, and those who follow their guidance in serving the ceremonial ordinance. He says, “serve the tabernacle,” not “serve in the tabernacle.” Contrast with this servile worship ours.

an altar—the cross of Christ, whereon His body was offered. The Lord’s table represents this altar, the cross; as the bread and wine represent the sacrifice offered on it. Our meat, which we by faith spiritually eat, is the flesh of Christ, in contrast to the typical ceremonial meats. The two cannot be combined (Gal 5:2). That not a literal eating of the sacrifice of Christ is meant in the Lord’s Supper, but a spiritual is meant, appears from comparing Heb 13:9 with Heb 13:10, “with grace, not with meats.”

The last thing I will briefly cover comes from chapter 6 – The Rule. We have a snippet written by Francis wherein he reveals his authority: the pope. “And when the Lord gave me some brothers, no one showed me what I ought to do, but the Most High himself revealed to me that I should according to the form of the holy gospel. And I cause it to be written in a few words and simply, and the pope confirmed it for me.” Also on page 73 the author says “Francis was a devoted and loyal son of the Church.” When Francis and his brothers formed their group, “Francis promised obedience and reverence to both Innocent and his successors after him. All the brothers were to take the three evangelical vows of poverty, chastity, and obedience, and they were to live without any property whatever” (pages 74 & 75). These “evangelical vows” are not found in Scripture. We find in God’s Word that His children are to be poor in spirit, not proud; sexually pure, in marriage unless gifted with singleness; and obedient to Christ as revealed in Scripture, not to traditions and words of men.

The god of Francis appears, from this book, not to be the God of the Bible. If that god was his all, his end was worse than his beginning. I pray all who claim to be in Christ examine themselves to see if they be in the faith (2 Cor 13:5). The Christian religion is not the product of men. It is the work of God in the people He called to new life in Christ (2 Cor 5:17) from their natural condition of spiritual death (Eph 2:1 – 10). To Him alone be all honor and glory and dominion, and none of that to any man.