How does love reveal itself?

Love doesn't reveal itself behind shiny presents, chocolates & overpriced cards, it shows itself in self-sacrifice & in doing things for the ones you love. I hope I'm able to better do this for my loved ones in the coming year. 

The Message of the Bible in 221 Words

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• Article by Josh Etter

D. A. Carson:

God is the sovereign, transcendent and personal God who has made the universe, including us, his image-bearers. Our misery lies in our rebellion, our alienation from God, which, despite his forbearance, attracts his implacable wrath.
But God, precisely because love is of the very essence of his character, takes the initiative and prepared for the coming of his own Son by raising up a people who, by covenantal stipulations, temple worship, systems of sacrifice and of priesthood, by kings and by prophets, are taught something of what God is planning and what he expects.
In the fullness of time his Son comes and takes on human nature. He comes not, in the first instance, to judge but to save: he dies the death of his people, rises from the grave and, in returning to his heavenly Father, bequeaths the Holy Spirit as the down payment and guarantee of the ultimate gift he has secured for them—an eternity of bliss in the presence of God himself, in a new heaven and a new earth, the home of righteousness.
The only alternative is to be shut out from the presence of this God forever, in the torments of hell. What men and women must do, before it is too late, is repent and trust Christ; the alternative is to disobey the gospel (Romans 10:16; 2 Thessalonians 1:8; 1 Peter 4:17). 

For Such a Time as This: Perspectives on Evangelicalism, Past, Present and Future, ed. Steve Brady and Harold Rowdon (London, UK: Evangelical Alliance, 1986), 80.

Spurgeon's 4-Point Test of Pastoral Calling (sharing a good read)

Are You Called?

Spurgeon's 4-Point Test of Pastoral Calling

by Joshua Hedger 

One of the questions that I most often get asked by guys who are pursuing pastoral ministry is, “How do you know if you are called to be a pastor?”

This is a great question. It is a question that Charles Spurgeon answered in his book Lectures to my Students, which is a compilation of Spurgeon’s lectures to the students at his school for pastors. Chapter 2 of this book is entitled “The Call to the Ministry.”
Every follower of Jesus is called to be a minister. Not a single disciple of Jesus is exempt from the task of making disciples, being ministers of reconciliation, and serving others. However, some are called to a specific ministry of pastoring. Spurgeon worded it this way:

Any Christian has a right to disseminate the gospel who has the ability to do so; and more, he not only has the right, but it is his duty to so do as long as he lives. The propagation of the gospel is left, not to a few, but to all the disciples of the Lord Jesus Christ… I do not, however, in this lecture allude to the occasional preaching, or any other form of ministry common to all the saints, but to the work and office of the bishopric, in which is included both teaching and bearing rule in the church, which requires the dedication of a man’s entire life to spiritual work. (23)

Spurgeon recognized that all followers of Christ are called to ministry, but some are called to pastoral ministry, which requires a level of commitment not common to everyone else.

How do you know if you are called to this level of commitment? What if you make a mistake and pursue pastoral ministry without a calling? Can’t you simply “try” it and see if you like it? Spurgeon did not think it was a minor mistake to pursue ministry if not called: “It is a fearful calamity to a man to miss his calling, and to the church upon whom he imposes himself, his mistake involves an affliction of the most grievous kind” (26).

A calling to the pastoral ministry is a weighty calling that we should not consider casually. If you believe that you may be called to pastoral ministry then I encourage you to take serious action into the investigation of your possible call, and if called, to pursue that call with all that you are. Spurgeon suggested the following four points to discern if you are called to pastoral ministry.

1. An intense, all-absorbing desire for the work (27).
There have been days (mostly Mondays) when in my stress and frustration I wanted to quit the pastorate. There have been other days when I thought I should quit because of my sin. However, there has never been a day that I did not desire to be pastor. It is a longing in my heart that I cannot step away from.
Spurgeon said,

If any student in this room could be content to be a newspaper editor or a grocer or a farmer or a doctor or a lawyer or a senator or a king, in the name of heaven and earth, let him go his way; he is not the man in whom dwells the Spirit of God in its fullness, for a man so filled with God would utterly weary of any pursuit but that for which his inmost soul pants. (28)

2. An aptness to teach and some measure of the other qualities needful for the office of a public instructor (29).

In 2013, at the leading of one of our pastors, we hosted a Spring Preaching Symposium my previous church. It was a three-month process. In the first month we hosted a day of training about preaching. In month two those who attended the trainings preached a sermon they had prepared to a panel of preachers, and were critiqued and instructed in how to better their sermon and delivery. In month three, we placed these young men into churches around our area to preach the sermon they had prepared. We saw over 40 men trained, nearly 30 preach sermons to the panels of preachers, and over 20 placed in churches throughout our community to preach. A few of them were even hired by the churches where they preached. The goal of the symposium was to give guys training and opportunity to practice a skill that is of primary importance for the pastor of a church—teaching.
Spurgeon said:

My brethren, if you think it is an easy thing to preach, I advise you to come up here and have all the conceit taken out of you . . . It is by no means a law which ought to bind all persons, but still it is a good old custom in many of our country churches for the young man who aspires to the ministry to preach before the church. It can hardly ever be a very pleasant ordeal for the youthful aspirant, and, in many cases, it will scarcely be a very edifying exercise for the people; but still it may prove a most salutary piece of discipline, and save the public exposure of rampant ignorance. (30)

But an ability to teach is not the only quality a pastor must have.

Sound judgment and solid experience must instruct you, gentle manners and loving affections must sway you; firmness and courage must be manifest; and tenderness and sympathy must not be lacking… you must be fitted to lead, prepared to endure, and able to persevere… if such gifts and graces be not in you and abound, it may be possible for you to succeed as an evangelist, but as a pastor you will be of no account.” (32)

3. A measure of conversion work going on under his efforts (32).
This could be a controversial qualification. Some may say that conversion is the work of the Lord and is not controlled by the pastor, and therefore it should not be a qualifying test. I understand this argument. However, I also believe that one who is filled with the Spirit, preaches the gospel well, and pleads with people to embrace Jesus, will rarely see no one converted from their sharing. There may not be converts every time you preach or share the gospel, but there will likely be converts some of the times. It is God’s desire to save sinners and it is his plan to use the preaching of the gospel to do so.

Spurgeon said, “I could never be satisfied with a full congregation, and the kind expressions of friends; I longed to hear that hearts had been broken, that tears had been seen streaming from the eyes of penitents” (32, 33).

4. An acceptable preaching to the people of God (34).
Spurgeon said, “God usually opens doors of utterance for those whom he calls to speak in his name” (34). Spurgeon moves from this statement into an understanding that a local body of believers should affirm your pastoral calling and desire to be taught the truths of scripture by you.

Churches are not all wise, neither do they all judge in the power of the Holy Ghost, but many of them judge after the flesh; yet I had sooner accept the opinion of a company of the Lord’s people than my own upon so personal a subject as my own gifts and graces… none of you can be pastors without the loving consent of the flock. (34)

Spurgeon is declaring that he’d rather trust a church to affirm his calling than trust his own flesh to affirm his own calling. If a church does not see him fit in heart and gift to be a pastor, then he should reconsider his belief of calling.
I spoke this week with a young man who is not in a ministry position yet, who desires to eventually travel from state to state and preach at large conferences for college students. My advice to him came from this portion of Spurgeon’s lecture. Spurgeon said:

As surely as the man wants his hour, so surely the hour wants its man . . . Be fit for your work, and you will never be out of it. Do not run about inviting yourselves to preach here and there; be more concerned about your ability than your opportunity, and more earnest about your walk with God than about either. (34)

If you believe you are called to ministry, then investigate your calling and if you find it true, pursue it with all that is in you. Train for the calling. Seek affirmation of your calling. Give all you have to your calling. It is worth it.

Joshua Hedger

Joshua Hedger, a Regular Contributor to For The Church, is a pastor at Emmaus Church (www.emmauskc.com) in the Kansas City metro and serves as the Director of Church Planting and Partnering at Midwestern Seminary. He is married to Tish and they have a son and a daughter.

Sola Scriptura: Scripture alone,

5 Solas & Tulip intro:

                  The 5 Solas are Latin phrases (or slogans) that emerged during the Protestant Reformation & summarized the Reformers basic theological beliefs in contra-distinction to the teaching of the RCC (Roman Catholic Church) of its day. The Latin word Sola means “alone or only” in English. The 5 Solas articulated 5 fundamental beliefs of the Protestant Reformation, pillars which the Reformers believed to be essentials of the Christian life and practice.

In order these 5 are:

Sola Scriptura:                    Scripture alone                                     2 Tim 3:10-4:5

Solus Christus:                                     Christ alone                          Heb 9:1-5

Sola Gratia:                            Grace alone                           Eph 2:1-10

Sola Fide:                                Faith alone                             John 3:1-21

Soli Deo Gloria:                                     Glory to God alone           Romans 5:1-11

Sola Scriptura: Scripture alone,

Jesus constantly bumped up against the scribes, lawyers and Pharisees of his day who included their Jewish tradition with what the OT said like the Protestants do with Catholics.

Ps 19:7 & 2 Tim 3:14-17

The Scriptures of the OT & NT have been given by inspiration of God, are the All-sufficient and only rule of faith & practice, and judge of controversies.

Whatever God teaches or commands is of sovereign authority. Whatever conveys to us an infallible knowledge of his teachings & commands is an infallible rule. The Scriptures of the OT & NT are the only organs through which during the present dispensation, God conveys to us a knowledge of his will about what we are to believe concerning himself, and what duties he requires of us. 

Why the Reformation still matters.

The RCC is full of people who do not affirm what their institution still officially believes & teaches. And so we will find truly converted people within it. But this does not mean that the intuition or it hierarchy have become evangelical. The perpetual difficulty when dealing with Catholics is their use of identical words with different meanings: statements they make may SOUND evangelical, but hidden beneath them is a system which denies Christ alone, faith alone and grace alone. Would that the Reformation were over! But while traditional masses are still said, gospel differences still exist.

The RCC taught that the foundation for faith & practice was a combination of the Scriptures, sacred tradition, and the teachings of the magisterium & the pope; but the Reformers said, “No, our foundations is in Scripture alone.”

Read: Psalm 19:7-11

What are the characteristics of the Word of the Lord?

What does following the Word of the Lord lead to?

Read 2 Tim 3:14-17

What does this tell us about: the authority of Scripture?

What does this tell us about: the purpose of Scripture?

Thinking Further:

William Tyndale was arrested and executed for making the Bible accessible (especially in English) to the common man. Why do you think that at start of the 16^th Century the Roman Catholic Church did not want an English Bible translation to be publically available?

Read the following verses and note down what each verses tells us about the Word of God and the role it should play in the life of a believer.

Acts 20:32

1 Corinthians 10:11-12

 1 Corinthians 2:12-16

Hebrews 1:1-3

2 Peter 1:20-21

Personal Application:

Some say: “A Christian must read the Scriptures every day.” What do you guys think?

What are some ways that we (as a group) can use the Scriptures to teach, rebuke and train in righteousness?

What practical life choices can I make to ensure that I am regularly reading and reflecting upon the Word of God?

sola scriptura resource from Got Questions

Question: "What is sola scriptura?"

Answer: The phrase sola scriptura is from the Latin: sola having the idea of “alone,” “ground,” “base,” and the word scriptura meaning “writings”—referring to the Scriptures. Sola scriptura means that Scripture alone is authoritative for the faith and practice of the Christian. The Bible is complete, authoritative, and true. “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness” (2 Timothy 3:16).

Sola scriptura was the rallying cry of the Protestant Reformation. For centuries the Roman Catholic Church had made its traditions superior in authority to the Bible. This resulted in many practices that were in fact contradictory to the Bible. Some examples are prayer to saints and/or Mary, the immaculate conception, transubstantiation, infant baptism, indulgences, and papal authority. Martin Luther, the founder of the Lutheran Church and father of the Protestant Reformation, was publicly rebuking the Catholic Church for its unbiblical teachings. The Catholic Church threatened Martin Luther with excommunication (and death) if he did not recant. Martin Luther's reply was, “Unless therefore I am convinced by the testimony of Scripture, or by the clearest reasoning, unless I am persuaded by means of the passages I have quoted, and unless they thus render my conscience bound by the Word of God, I cannot and will not retract, for it is unsafe for a Christian to speak against his conscience. Here I stand, I can do no other; may God help me! Amen!”

The primary Catholic argument against sola scriptura is that the Bible does not explicitly teach sola scriptura. Catholics argue that the Bible nowhere states that it is the only authoritative guide for faith and practice. While this is true, they fail to recognize a crucially important issue. We know that the Bible is the Word of God. The Bible declares itself to be God-breathed, inerrant, and authoritative. We also know that God does not change His mind or contradict Himself. So, while the Bible itself may not explicitly argue for sola scriptura, it most definitely does not allow for traditions that contradict its message. Sola scriptura is not as much of an argument against tradition as it is an argument against unbiblical, extra-biblical and/or anti-biblical doctrines. The only way to know for sure what God expects of us is to stay true to what we know He has revealed—the Bible. We can know, beyond the shadow of any doubt, that Scripture is true, authoritative, and reliable. The same cannot be said of tradition.

The Word of God is the only authority for the Christian faith. Traditions are valid only when they are based on Scripture and are in full agreement with Scripture. Traditions that contradict the Bible are not of God and are not a valid aspect of the Christian faith. Sola scriptura is the only way to avoid subjectivity and keep personal opinion from taking priority over the teachings of the Bible. The essence of sola scriptura is basing your spiritual life on the Bible alone and rejecting any tradition or teaching that is not in full agreement with the Bible. Second Timothy 2:15 declares, “Do your best to present yourself to God as one approved, a workman who does not need to be ashamed and who correctly handles the word of truth.”

Sola scriptura does not nullify the concept of church traditions. Rather, sola scriptura gives us a solid foundation on which to base church traditions. There are many practices, in both Catholic and Protestant churches, that are the result of traditions, not the explicit teaching of Scripture. It is good, and even necessary, for the church to have traditions. Traditions play an important role in clarifying and organizing Christian practice. At the same time, in order for these traditions to be valid, they must not be in disagreement with God’s Word. They must be based on the solid foundation of the teaching of Scripture. The problem with the Roman Catholic Church, and many other churches, is that they base traditions on traditions which are based on traditions which are based on traditions, often with the initial tradition not being in full harmony with the Scriptures. That is why Christians must always go back to sola scriptura, the authoritative Word of God, as the only solid basis for faith and practice.

On a practical matter, a frequent objection to the concept of sola scriptura is the fact that the canon of the Bible was not officially agreed upon for at least 250 years after the church was founded. Further, the Scriptures were not available to the masses for over 1500 years after the church was founded. How, then, were early Christians to use sola scriptura, when they did not even have the full Scriptures? And how were Christians who lived before the invention of the printing press supposed to base their faith and practice on Scripture alone if there was no way for them to have a complete copy of the Scriptures? This issue is further compounded by the very high rates of illiteracy throughout history. How does the concept of sola scriptura handle these issues?

The problem with this argument is that it essentially says that Scripture’s authority is based on its availability. This is not the case. Scripture’s authority is universal; because it is God’s Word, it is His authority. The fact that Scripture was not readily available, or that people could not read it, does not change the fact that Scripture is God’s Word. Further, rather than this being an argument against sola scriptura, it is actually an argument for what the church should have done, instead of what it did. The early church should have made producing copies of the Scriptures a high priority. While it was unrealistic for every Christian to possess a complete copy of the Bible, it was possible that every church could have some, most, or all of the Scriptures available to it. Early church leaders should have made studying the Scriptures their highest priority so they could accurately teach it. Even if the Scriptures could not be made available to the masses, at least church leaders could be well-trained in the Word of God. Instead of building traditions upon traditions and passing them on from generation to generation, the church should have copied the Scriptures and taught the Scriptures (2 Timothy 4:2).

Again, traditions are not the problem. Unbiblical traditions are the problem. The availability of the Scriptures throughout the centuries is not the determining factor. The Scriptures themselves are the determining factor. We now have the Scriptures readily available to us. Through the careful study of God’s Word, it is clear that many church traditions which have developed over the centuries are in fact contradictory to the Word of God. This is where sola scriptura applies. Traditions that are based on, and in agreement with, God’s Word can be maintained. Traditions that are not based on, and/or disagree with, God’s Word must be rejected. Sola scriptura points us back to what God has revealed to us in His Word. Sola scriptura ultimately points us back to the God who always speaks the truth, never contradicts Himself, and always proves Himself to be dependable.

Solus Christus “through Christ alone”

Today’s Class is about either:

Solo Christo “by Christ alone” or

Solus Christus “through Christ alone”

Table #1 – Read 1 Timothy 2:5-6

What does this passage tell us about God? About Man? And about Christ’s role?

Can you think of an Old Testament example of a mediator between God & the Jews? One who proclaimed God’s Word down to mankind & defended (or adjudicated) Israel’s case before God.

Sola Mediator – the 1 to be in the Middle

What does Christ do as a Mediator between God & Man?

@@@

Table # 2 – Read Hebrews 10:11-18

What is this passage telling us about the level of completeness of salvation found in Christ?

Calvin saw the promise of a completed salvation for sinners as motivation for charity, obedience & good works (even social justice), do you agree or do you see it as a cause for spiritual laziness?

@@@

Table # 3 – Read Colossians 1: 11-14

How are we “qualified” for salvation according to the passage?

The wording of the passage invokes deliverance like the Jews delivered out of the land of Egypt in that analogy who is our Moses? What domain does he lead us out of & what domain does he lead us into?

Does vs 14 describe redemption as something God will do in the future or something God has done already in the past? 

Solus Christus – Christ alone

            The RCC taught that we are saved by the merits of Christ & the saints, & that we approach God through Christ & the saints & Mary, who were said all to pray & intercede for us. The Reformation responded, “No, we are saved by the merits of Christ Alone, and we come to God through Christ Alone.” 

            The fundamental difference between Catholics & Reformers concerns the death of Christ.  Catholics believed, following Anselm, Christ’s death did not win a complete salvation for people because Christ died for sin (an abstract concept) not sinners (actual individuals).

            Catholics taught Christ’s death equated to an amount of merit called “grace.”  Imagine Christ, Mary & the Saints earning a bank vault sized volume of grace called the treasury of merit.  This grace being a spiritual power that, when applied to people, gave them forgiveness of various sins & purified their souls.

            What this meant was Catholicism believed Salvation for people were possible not complete; something more than simply Christ’s work on the cross was needed.  Implications for Catholics is Salvation is never complete – it’s a lifelong process which depends on works / behavior.

            In contrast Reformers view of Christ’s death came from Scripture not Anselm.  Evangelicals believe Christ’s death won a complete salvation.  The completeness is based off a person Jesus, not an imagined vault of merits.  Christ’s death did not created an impersonal repository of grace but a personal & compete savior.

            The reason why salvation is found in a person is because Jesus died for people (sinners) not for concepts (sins): “by your blood you ransomed people for God (says Rev 5:9).  This personal aspect of atonement is found in the term substitution.  Jesus was a real substitute for real people in his real death.  As our substitute Jesus was punished in our place, paying the whole penalty for our sin.

            According to Scripture, to deny that Christ’s death won complete salvation is to deny the gospel itself: because “if justification were through the law (found in works or obedience), then Christ died for no purpose.” (says Gal 2:21)

            Christ alone means Christ is the only mediator between God & Man & salvation comes through no other avenue.  So Protestants rejecting Sacerdotalism belief that mediation of priests is required for penance & restoration after sinning.  

            While the RCC held that “there is a purgatory & that the sons there detained are helped by indulgences & intercessions of the faithful” & that “Saints are to be venerated & invoked;” & “that their relics are to be venerated.” The Reformers taught Salvation was won by Christ’s work alone.

            As Calvin said, “Christ stepped in, took the punishment upon himself & bore the judgment due to sinners.  With his own blood he expiated the sins which made them enemies of God & thereby satisfied him…we look to Christ alone for divine favor & fatherly love!”  

            Because God is holy & all humans are sinful & sinners, neither religious ritual nor good works mediate between us & God. Christ is the sole fount by which a person can be saved, and his sacrificial death alone can atone for sin.

            Dietrich Bonheffer quote – arguably one of the greatest theologian, pastor, prophet, preacher, martyr of Modern times: “Above all, grace is costly, because it was costly to God, because it costs God the life of God’s Son – ‘you were bought with a price’ – and because nothing can be cheap to us which is costly to God.  Above all, it is grace because the life of God’s Son was not too costly for God to give in order to make us live.  God did, indeed, give him up for us.  Costly grace is the incarnation of God.”

Conclusion:

            Do you see how focusing Salvation down to a single point in time (the cross) & a single person (Christ) rather than making Salvation small makes it more amazing!! Precisely because “he paid it all, all to him I owe” instead of Salvation taking millions of priests & saints & hundreds of Cardinals & dozens of Popes & 1000s of years to struggle & merit salvation.

Lord's Supper meditation

God Feeds and Nourishes Us Through His Supper

with Special Music

Bread: “When I was a younger man I thought when I would be aged that I would be done with sin. Now as an old man I recognize all the more that sin is as powerful in me today then ever before. That is why I need this cup and this bread. That is why I need Communion. That is why I need a Savior, and that is why I am thankful for what my Savior has done.” 

²³ For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, ²⁴ and when he had given thanks, he broke it, and said, “This is my body which is for^[b] you. Do this in remembrance of me.”

Cup: Thou hast prepared for me a feast; and though I am unworthy to sit down as guest,
  I wholly rest on the merits of Jesus, and hide myself beneath his righteousness;
When I hear his tender invitation and see his wondrous grace,
I cannot hesitate, but must come to thee in love.

²⁵ In the same way also he took the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.” ²⁶ For as often as you eat this bread and drink the cup, you proclaim the Lord's death until he comes.