Pastor Leadership Development

The Price of Christmas

noreply@blogger.com (Doug Nichols) — Wed, 23 Dec 2009 23:58:00 +0000

by John Richard, ACTION Missionary

Scripture Readings: Matthew 1:18-21; 2:16-18; Luke 2:33-35

Since we are called to celebrate a Christian Christmas, we need to remind ourselves of an important truth, namely, that there was a price to be paid by those connected with the Christmas event.

Nine Observations:
1. The parting that the Father underwent
2. The poverty that the Son embraced
3. The condescension that the Spirit showed
4. The shame that Mary endured
5. The stigma that Joseph carried
6. The anguish that the Bethlehem homes suffered
7. The interruption that the shepherds experienced
8. The trouble that the wise men took
9. The sword that Mary anticipated

1. The parting that the Father underwent
Of His own accord did God, the Father, part with His only begotten Son, the Son of His love. There was no other way to rescue fallen man. That was Christmas.

2. The poverty that the Son endured
God, the Son, had to vacate the richest place in heaven, even the bosom of the Father. Though He was rich, yet He became poor. How poor? Not as a king born in a royal chamber did He come. In lowly birth He came. So lowly that His cradle was the manger. His curtains were the cobwebs, and His companions, the oxen and the donkeys.

Thou didst leave Thy throne and Thy kingly crown,
When Thou camest to earth for me;
But in Bethlehem homes was there found no room
For Thy holy nativity;
The foxes found rest and the birds their rest
In the shade of the forest tree;
But Thy couch was the sod
In the deserts of Galilee.

That was Christmas.

3. The condescension that the Spirit showed
God, the Holy Spirit, condescended to come upon a virgin, who like every other human, was stained with original sin. He had to purify her womb and make it meet to bear the Holy One, the sinless Son of God. That was Christmas.

4. The shame that Mary endured
Mary made her body available for the incredible thing to be performed in her and through her. An event that set wagging tongues cast aspersions on her chastity. That was Christmas.

5. The stigma that Joseph carried
Joseph fared no better than Mary. Undoubtedly, he had fathered Jesus ! It could not be otherwise. This palming off the responsibility to the Holy Spirit. Whoever can swallow such a story? Don’t you see Joseph could not after all put away Mary? That was Christmas.

6. The anguish that the Bethlehem homes suffered
The Bethlehem mothers had to witness the awful spectacle of seeing their two-year old baby boys slain under their very eyes. Screams of anguish arose from Ramah. Rachel was weeping for her children unrestrainedly. That was Christmas.

7. The interruption that the shepherds experienced
The shepherds had to act on the angelic announcement. For them it meant leaving their flock and going with haste to seek out the Babe wrapped in swaddling clothes. They were prepared to have their normal pastoral life disturbed. That was Christmas.

8. The trouble that the wise men took
The wise men, too, took a long arduous journey. All the way from the East led by a star to a place they knew not where. More than that they presented the Babe with their choicest treasures: gold, symbolic of Christ, the King; frankincense, symbolic of Christ, the priest; and myrrh , symbolic of Christ, the prophet. That was Christmas.

9. The sword that Mary anticipated
Remember Simeon’s message to Mary at the Jerusalem Temple: “A sword shall pierce your soul, for this child shall be rejected by many in Israel …” That was Christmas.

What does Christmas mean to you?
A voluntary giving up of a prized darling?
A willingness to quit the comfort of security?
A willingness to be ridiculed and reproached for the sake of Christ?
A willingness to soil our hands with unlovely things?
A willingness to give of our sons and daughters to defend the cause of Christ?
A willingness to have the daily pattern of our lives disturbed?
A willingness to take hazardous duties?
A willingness to part with our material wealth?

If these be evidenced in you, then Christ’s coming is not in vain.

Christmas is really paying the price of Christian discipleship. And discipleship is an affair of great cost. It may cost a man his life; it may cost him lifelong separation from his nearest relatives; it may set him at variance with his loved ones; it may require him to pack up and go wherever Christ may send him; it will require of him the sacrifice of ease and self-indulgence; it will make demands upon his time, his money, his talents.

In short, he has to give his heart to Christ and make himself available to do His bidding according to His good pleasure.

“Tho’ Christ a thousand times
In Bethlehem be born,
If He’s not born in thee
Thy soul is still forlorn.” (Angelus Silesius)
-- John Richard

Teachers Who Change Lives

noreply@blogger.com (Doug Nichols) — Wed, 16 Dec 2009 23:29:00 +0000

Children’s leaders, together with pastors and others in our believing communities, need to search for answers to these questions (and more that will be asked in the future) to fully equip themselves to serve children in this rapidly changing world.

What kind of teacher can help a child grow strong in faith for a lifetime? The story of Nehemiah offers powerful insight. Remember the story? As the people worked to rebuild the temple, they discovered they Book of the Law. It had been hidden away for years.

Nehemiah called all the people together. Ezra and his team of temple leaders took the lead. “They read from the Book of the Law of God, making clear and giving the meaning so that the people could understand what was being read” (Nehemiah 8:8 NIV).

This is the job of our teachers. They need to know God’s Word deeply for themselves, then help children understand. Often, this means using creativity, humor, stories, object lessons, puppets, drama – whatever creative communication tools might be available – to help children understand the truth from God’s Word. The message needs to be translated into a language all children can understand. In every community I’ve visited, this always includes fun and humor.

So what kind of impact can this teaching have? Several verses later in Nehemiah, we read that the people wept. They repented. They understood the truth from God’s law, and wanted to live in new ways. The teaching resulted in a change of behavior. They were transformed.

Is this what happens when we teach? Is this the kind of teaching that takes place in our churches?

As people teach children, they also grow themselves. One teacher in Africa said, “I used to always narrate Bible stories to children every Sunday when I met with them, but now I need to help them apply the Bible truth of each story to their lives. This has changed my own personal life a great deal as well as the life of my children.”

I believe we need excellent teachers more than ever. Kids do not need simple childcare. They need prepared, trained, mature, knowledgeable, genuine, growing – and tremendously fund and enjoyable people – to help them grow to love Jesus the most. [Page 188]

Source: Sylvia Foth, Daddy Are We There Yet? (A global check-in on the world of mission and kids), Kidzana Ministries, Mukilteo, 2009

Should We Celebrate Christmas on December 25?

noreply@blogger.com (Doug Nichols) — Wed, 09 Dec 2009 19:49:00 +0000

Well, it’s “the most wonderful time of year” again! That familiar phrase from the well-known Christmas song is at once both an exciting statement as well as a confusing sentence. Simply put, our world is a realm which is chronically drunk with frequent incremental celebrations throughout the year, most of which are void of any substantial purpose for our lives. And chief among those celebrations is the “Christmas” time of year.

The time of year of Christ’s birth can be deduced from both the Bible and secular history as NOT being during the month of December, let alone being specifically on December 25th! In fact, most conservative NT scholars say the time of Christ’s birth was probably springtime or an early fall event. The reason for the late December dating was no doubt a Romanesque touch which added yet another celebration to its calendar! I am sure that their thinking went like something like this, “Why not add another celebration to our pantheon of parties which celebrates the virgin birth of Jesus (which was really a virgin conception, not a birth)!? So, in considering the pagan origin of December 25th, is there still Scriptural warrant for celebrating the birth of the Son of God – especially at this time of year? The answer is a resounding yes!

There are two key texts: Matthew 2:9-11(esv) reads, after listening to the king, they went on their way. And behold, the star that they had seen when it rose went before them until it came to rest over the place where the child was. When they saw the star, they rejoiced exceedingly with great joy. And going into the house they saw the child with Mary his mother and they fell down and worshiped him. Then, opening their treasures, they offered him gifts, gold and frankincense and myrrh; and Luke 2:18-20 (esv), And all who heard it wondered at what the shepherds told them. But Mary treasured up all these things, pondering them in her heart. And the shepherds returned, glorifying and praising God for all they had heard and seen, as it had been told them.

The shepherds were mere men. We are mere men, women and children. They praised God and worshipped at the news that the Savior of the world had arrived into His very own sin-soaked world (Colossians 1:16). Now that’s news to celebrate!!

Pastor Jerry Marcellino
Audubon Drive Bible Church
www.audubonchurch.org

Is There Really More to be Done?

noreply@blogger.com (Doug Nichols) — Wed, 02 Dec 2009 18:46:00 +0000

One of the biggest concerns for mission leaders is that we start to think the job is finished. We need to celebrate when many come to Christ. The angels in heaven rejoice when just one sinner comes to repentance. But we must inform ourselves about the realities, and guard against the feeling that there is no more work to do:

The truth is, 4.4 billion people on our planet do not know Jesus.

The truth is, currently, at least 1.87 billion people live in areas with no gospel presence at all (World A).

The truth is, in spite of major growth efforts, the percentage of people who call themselves Christian around the world has stayed essentially the same since the beginning of the 1900s (about 34%). We haven’t grown percentage-wise for the past 100 years. [Barrett and Johnson, World Christian Trends, 40; Market, “Global Christianity.”]
The truth is that 6500 people groups still do not have a Christian witness at all.

The truth is…we are not there yet. [Page 64]

Source: Sylvia Foth, Daddy Are We There Yet? (A global check-in on the world of mission and kids), Kidzana Ministries, Mukilteo, 2009

The Church Is Growing

noreply@blogger.com (Doug Nichols) — Wed, 25 Nov 2009 17:36:00 +0000

To being with, over 2.2 billion people now call themselves Christian, more than any other religious group in the world. Since the days of the disciples, the growth has never stopped. Christianity adds more than 28 million people to the church worldwide each year.

A significant part of what’s happening today in the Christian world is happening China. In China, it is estimated that over 100 million people are Christians. They are already fourth on the list of countries with the most Christians in the world. It doesn’t make the evening news, but every day, at least 10,000 new believers are added to the church. [Johnson, “World Christian Trends 2005.”]

In Afghanistan, before 2002, researchers counted about 75 believers. Just two years later, in mid-2004, there were over 8000, with believers in every single one of the 34 provinces. One year later, the Christian population had tripled!

In Kenya, so many churches have been planted that I heard one Kenyan pastor say, “If you stand on any street corner in Nairobi and throw a stone, you will hit a church.” The buildings are everywhere! [Pages 57, 58]

Source: Sylvia Foth, Daddy Are We There Yet? (A global check-in on the world of mission and kids), Kidzana Ministries, Mukilteo, 2009

Manners -- the kindness of Christ in action

noreply@blogger.com (Doug Nichols) — Wed, 28 Oct 2009 17:20:00 +0000

As you teach manners, use the sections of the body;

Head
– think:
- “What should I do in this situation?”
- “What can I do to help others?”

Eyes
– look at people when they talk to you;
- look at people when you talk to them;
- look around to see what needs to be done

Ears
– listen when people talk to you;
- learn to listen to the needs of others.

Mouth
– speak kindly: say “Hello”, “Thank you,” “Please,” “How may I help you?”“Excuse me.” “I’m sorry, forgive me (if situation deems such).”

– The Scriptures says in Ephesians 4:29 (nasb), Let no unwholesome word proceed from your mouth, but only such a word as is good for edification according to the need of the moment, so that it will give grace to those who hear.

– Smile at others.
– When eating, pass food to others!
- Don’t interrupt others.
– Defend others when they are picked on or made fun of.
– By the way, if you are shy and do not speak to others, you come across as selfish, with the emphasis on yourself.

Hands
– Open the door for others.
– Shake hands firmly and warmly.
– Help people with their coats.
– Take older people by the arm to help them across the street or upstairs. (Make sure they want to go up the stairs or across the streets.)

Feet
– Don’t sit when you should stand.
– Men, immediately stand up to give women and others your seat.
– Men, always try to sit on the outside so you can easily get up.

Body
– Show respect for others by the way you dress, especially at special occasions like weddings, funerals, recitals, church, (and when you take your wife out for a special occasion).
–“Modesty” – Fathers and Mothers teach your girls modesty!

Serve as God Wills!

noreply@blogger.com (Doug Nichols) — Wed, 21 Oct 2009 16:44:00 +0000

"William [Carey] worked hard at his cobbling, making sure he was giving his best service to his customers. When this was finished for the day he made time to study languages, science, history; to lecture when invited, and weekly to preach. It was a busy life but a contented one. In a letter to his father written at this time he said: 'I am not my own, nor would I choose for myself. Let God employ me where He thinks fit.'" (William Carey by Kellsye Finnie, OM Literature)

The Sanctifying Shepherd

noreply@blogger.com (Doug Nichols) — Wed, 14 Oct 2009 23:43:00 +0000

By John MacArthur
[from The Master’s Mantle, Summer 2009, Vol. 16:2, page 1, 3]

There is a growing but false legend that churches are designed for non-believers--a "contextualization movement," according to David Wells, founded on sola cultura, not sola scriptura. As a result, true Christianity hides its face, resulting in the death of sanctification. Seeking only numbers and affirmation, he adds, this new evangelicalism uses the culture to attract, with no interest in the deadly poison that lies below the surface of it.

Contextualization is nothing but an overexpo¬sure to the world, the flesh, and the devil, leading to a rise in antinomianism. History shows that antinomianism follows hard on the heels of a recovery of the doctrines of grace. Because the doctrines of grace can be pressed hard in the direction that everything is settled and secured, it leads easily to blatant and out-rageous antinomianism.

Contextualization of the gospel today has infected the church with the spirit of the age. It has opened the church's doors wide for worldliness, shallowness, and in some cases a crass party atmosphere. The world now sets the agenda for the church-it has done it musically, and is now doing it in terms of the message. A survey by James Davidson Hunter, a sociology professor at the University of Virginia, found that young evangelicals have become significantly more tolerant of activi¬ties once viewed as worldly or immoral, including smoking, using marijuana, attend¬ing R-rated movies, and premarital sex.

In No Place for Truth, David Wells writes, "The stream of historic orthodoxy that once watered the evangelical soul is now dammed up by a worldliness that many fail to recognize as worldliness because of the cultural inno¬cence with which it presents itself It may be that Christian faith, which has made many alliances with modern culture in the past few decades, is also living in a fool's paradise, com¬forting itself about all the things God is doing, while it is losing its character, if not its soul."

Clearly the NT church is focused on godliness and the edification of the saints so that they might reflect the image of Christ. That was Paul's foundational principle of ministry. In 2 Corinthians 11:29, he asks, "Who is led into sin without my intense concern?" In Galatians 4: 19 he adds, "I am in labor pains until Christ is fully formed in you." The sanctification of God's people involves agonizing, excruciating pain, in a world without anesthesia. It's not about how clever you can be to reach the cul¬ture by looking like the culture, because then you've just opened the sewer and let it seep in.

Today, everything seems directed away from this. We want to get as close to the world as possible. But we don't need culture to define the life of the church. When Paul says he became all things to all people, he simply means he would make any personal sacrifice to reach a person. Holiness of the church is Paul's objective, and must be ours. To fulfill this mandate, the shepherd must recognize seven things:
The power of the flesh. Do you understand the power of the flesh, how easily temptation is excited? Your people need to be protected from their own flesh, from inciting the flesh by painting word pictures of sex organs. The battle has to be won on the inside (Rom 7; James 1). I never want to be a person who is used to solicit any kind of evil in the mind of anyone. Because "Whoever causes one of these little ones who believe in Me to stumble, it would be better for him to have a heavy millstone hung around his neck and to be drowned in the depth of the sea" (Matt 18:6). That's the first instruction given to the church-protection from temptation. The church should be a haven, not a place peo¬ple are tempted.

The power of the world. Whatever you borrow from the world has the potential to corrupt. Friendship with the world is enmity with God (James 4:4; 1 John 2). The last thing you want to do is kick the church doors open and bring the world in-rubbing out the line between the world and the church. I want to build a wall so when you come to church your experience is disconnected from the world.

The power of Satan. "The devil prowls around like a roar¬ing lion, seeking whom he may devour" (1 Pet 5:8; 2 Cor 2:11; John 17:15). Shepherds not only feed and water sheep; they also protect them. You never want to be the instrument by which the devil gains access to your flock. The sanctifying shepherd recognizes that his people have a high level of susceptibility to corruption through the world, the flesh, and the devil, to which they're overexposed con¬stantly. The battle is fierce in their hearts-at work, at school, watching television, etc. The shepherd must be their protector.

The power of the Scripture. A sanctifying shepherd recog¬nizes the power of the Scriptures to sanctify. "Sanctify them by Thy truth: Thy Word is truth" (John 17:17; c[ Ps 119:11; Tit 3:5). We are pruned and purged by the Word, and that is why the shepherd is committed to the exposition of Scripture and thereby unleashing its sanctifying power.

The power of the Holy Spirit. "But I say, walk by the Spirit, and you will not carry out the desire of the flesh" (Gal. 5: 16). Being filled with the Spirit basically means to let the Word dwell richly within you (cp. Eph 5:18 with Col 3:16). As shepherds, we want our people to come under the sanctifying power of the Scripture and the sanctifying power of the Spirit. They go together.

The power of confrontation. There is power in confronta¬tion (Matt 18:15-17). How can you do that in a church where the members aren't Christians? That's impossible by definition. How can you do that in a church where you just want everybody to feel good about being there?

The power of example. Your people know what's in your heart by what you say. "Out of the abundance of the heart the mouth speaks" (Matt 12:34). You can tell what a man thinks by his speech. Furthermore, when you stand in your pulpit, your people are getting the most sanitized version of you. The real you is not that sanitized! There's a reality about our fallenness that we don't need to display. But when you see someone who is openly flagrant, coarse, and profane (and that's the most sanitized version of him?), the conclu¬sion is obvious.

Christ-likeness is the goal of ministry in the church (Eph 4:13). Martin Luther, noting that the power of your min¬istry is inseparable from your character, called antinomian teaching the "crassest error, designed to grind me underfoot and throw the gospel into confusion. Such teaching," he contended, "kicks the bottom out of the barrel of God's sav¬ing work." We need to be sure that we understand that we have been called to shepherd the flock of God (1 Pet 5:2), which means to travail in pain, until they come to Christ¬likeness.

My prayer for you is that you would be sanctifying shepherds.

[from The Master’s Mantle, Summer 2009, Vol. 16:2, page 1, 3]

Deeds, Creeds, and Mission

noreply@blogger.com (Doug Nichols) — Thu, 08 Oct 2009 17:23:00 +0000

by Daren Beck

And he called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits… And they went out, and preached that men should repent (Mark 6:7 & 12, KJV).

These last months, my colleague BJ Lopez and I have been teaching through the Gospel of Mark. I have always enjoyed this particular book because it is hard-hitting, concise and action-packed! In Mark 6, we find Jesus sending out the 12 disciples on a short-term mission trip. Their mandate was clear, their methods were detailed by Christ, and they were deployed for the task (Mark 6:7-13). Among other things, I was struck by the harmony with which Jesus combined the emphasis of proclaimed truth and accompanying works. Today there is much talk about “creeds and deeds” in mission. By creeds we mean a body of truth which can be Biblically defined and is historically accepted by the Church, and deeds as those things we do that point people to the Gospel of Christ.

The disciples followed Jesus’ example of proclamational preaching – a message that demanded repentance and faith in Christ. Their mission also included the authority and power to authenticate their message and to identify their authority with the One (Christ) who had sent them. Neither the creed nor the deed was lost in the mission.

Down through history the Church has many times emphasized either creeds or deeds in attempting to accomplish mission (taking the Gospel to the world) while neglecting one or the other. It seems to have divided some groups to be known as those who only emphasize doctrine (creeds), while others are driven by an insatiable desire to show Christ through good works (deeds) in hopes of demonstrating the Gospel to a spiritually dying world. Needless to say there is a balance to be found lest we become either modern-day Pharisees or neo-gnostic moralists! But I fear that many of us are dangerously close to losing the heart of the Gospel which is rooted in the foundational truths which comprise our stated beliefs (creeds): consider the following:
The Bible is God’s redemptive story (Romans 3:1-23).

Man’s depravity and spiritual deadness demand that the Holy Spirit do the work of regeneration in a completely supernatural way (Ephesians 2:1).

Apart from this work of the Holy Spirit the Gospel is foolishness to those who are already perishing in their sin (I Corinthians 1:17-18).

The only source of light for the world is Jesus (John 1:5), even as He shines through His redeemed people (Matthew 5:16); He is the true light who is the source of salvation (II Corinthians 2:5-6).

People come to salvation through the preaching and teaching of the Gospel (Romans 10:15-17).

None of the presuppositions mentioned above are dependent in any way on my deeds or works. I certainly affirm that the byproduct of spiritual fruits will be activities (work or deeds) that honor Christ (James 2:14-26). The truths declared in Scripture become my creed forming an unyielding foundation for everything I do, including mission.

Our ministry here in Cambodia is built on the timeless truths of Scripture and we are unapologetic in proclaiming our firm belief that the Good News is to be declared and proclaimed. Should we be about deeds? Absolutely! As Christ shines in our hearts and the Holy Spirit empowers us, we share the privilege of demonstrating Christ to a dying world – for His praise in their salvation and for His glory in the preservation of His holiness in their judgment (II Corinthians 2:16).

Pray that we of ACTION would be faithful in our Christ-commissioned mission. Pray that our message would reflect the truths contained in Scripture and that our actions would come out of the overflow of our hearts and be used by God for His glory.

News from the Action Zambia PLD field

noreply@blogger.com (Steve) — Thu, 01 Oct 2009 12:25:00 +0000

AZ Welcomes A New Consultant

Action Zambia Ministries (AZM) recently hired a new, part-time consultant, Wozifera Ngoma. Ngoma joins AZM's staff to assist in the areas of leadership and discipleship.

In the local language, Ngoma's first name means, "someone who has died on his own." But Ngoma likes to give it a Biblical meaning from Galatians 2:20, "It is no longer I who live, but Christ who lives in me." (ESV)

Born in Zimbabwe on June 3, 1960, Ngoma lived with his parents and grandparents who had emigrated from Zambia to work in the mines. In 1967 his family returned to Zambia's eastern province and settled in Chipata.

Having been raised in a life of religiosity, the truth of Scripture

hadn't come alive for him until he was 22 years of age. His cousin, Charlton, shared with him that baptism was not what saved a person, but that a personal relationship with Jesus Christ did. When his cousin told him this, his eyes were opened, much like Nicodemus. He then realized there was more to Christianity than he had known and that he must be born again.

Following his conversion on March 17, 1982, Ngoma experienced a real freedom and began to grow in grace. Living in the remote bush, there was no one to disciple him. However, God by His Spirit helped him to grow in a number of ways. First, the Lord taught him that he needed to share his faith. Winning seven people to the Lord soon after coming to Christ increased his joy. He also had an intense hunger for the Word of God which led him to read the Scriptures daily. Thirdly, he cried out to God in prayer each day, oftentimes going to the mountains to seek the Lord.

Since his conversion he has lived up to his name by planting churches in rural areas, seeking theological training, and pasturing Faith Tabernacle Church for the past 12 years. He also shepherds a congregation of listeners each Sunday morning through a ZNBC broadcast on Radio One. Although he doesn't see his flock in the broadcasting room, he knows there are many in need of salvation and discipleship who can be reached with radio waves. Ngoma also ministers to HIV/AIDS
patients at the George Health Center each Friday where a group of 80 persons meets for Bible study.

Ngoma has not always had a heart for people with this deadly disease. Before his conversion, he thought only prostitutes contracted AIDS. Since that time he has seen that there are innocents who become sick with this illiness. AIDS began to concern him when some of his family and people in the church began to die. Ngoma began to see that when Christ walked the earth he embraced those who were suffering. As he thought about Jesus' example, God changed his heart and he longed to bring the Word of God to patients at the clinic in George township, people who often do not have a church.

As a volunteer Ngoma also coordinates leadership and AIDS awareness conferences. His greatest joy is to see people's lives being transformed. His passion and heart for the work drives him, not the earthly reward, as he uses his own finances for these events.

In his new role with AZM Ngoma is looking forward to working with pastors in the Action Bible Institute (ABI) and
discipleship 2:7. He says, ". . . most of our pastors have not had the privilege of going to college. They cannot afford the fees. How can you pastor people if you don't know the Word of God yourself?"

He likens the need for pastoral training to the taking in of physical food. People must be fed with the right kind of nourishment. If they aren't, then they will die. In the same way, pastors must be fed with the correct type of spiritual food. They will die without proper spiritual nutrition. In turn, without the right type of doctrine the people will be misled. "What AZM is doing is helping those who aren't privileged."

What AZM is also doing is planting seeds, according to Ngoma. ABI currently teaches 14 students and 2:7 disciples 10.
Those 24 can in turn teach hundreds, then thousands, then millions. In the years to come these very people will impact a lot of lives.

AZM welcomes Pastor Ngoma as he joins its staff and becomes a part of impacting the lives of Zambians. Please pray for him as he serves with AZM. Pray also for his wife of 20 years, Easter, and their three sons, Joshua, Joash, and Joel.

Christian Love

noreply@blogger.com (Doug Nichols) — Wed, 23 Sep 2009 18:17:00 +0000

The Greek word for Christian love is “agape” which means “sacrificial action for another person’s good”.

Many years ago when the Roman Empire was spreading throughout the world, King Tigranes of Armenia was taken captive. While standing before the conquering Roman general waiting for the death sentence to be passed, Tigranes fell on his knees before the General and pleaded for his family saying, “Do with me what you like, but I beg you to spare my family.” The conquering General was so impressed with the love of the king for his wife that he released the king and his family.

As they left the presence of the General, King Tigranes asked his wife what she thought about the General. She replied, “I never saw him.”

“What do you mean ‘you never saw him?’”, Tigranes asked. “You were standing within a few feet of him. You could not help but see him. What were you looking at?”

With tears now sparkling in her eyes, the queen gently replied to her beloved husband, “I saw no one but you. My eyes only saw the one who was willing to die for me.”

“But God demonstrated His own love toward us, in that while we were yet sinners, Christ died for us” (Romans 5:8, nasb).

Pastors' Conference on HIV/AIDS

noreply@blogger.com (Doug Nichols) — Wed, 16 Sep 2009 18:08:00 +0000

In August 2009, ACTION Zambia missionary Steve Allen went to a pastors' conference out in the Zambian bush. It was solely focused on HIV/AIDS training. The CROSS curriculum was taught to 23 pastors. CROSS curriculum is a 16-week course touching on the following: domestic violence, medical facts of getting the disease, and how Christians can fight. He also taught a lesson on counseling!

This curriculum is critical for these pastors. In the discussion times, one pastor opened up about his struggle to move away from the cultural views of women and adapt a more Biblical outlook. His views changed over the weekend as we looked at passages like Ephesians 5:21-33 which speaks of submitting one to another out of love (not just the wife submitting to the husband and in essence being his slave). It is vital that these pastors get this training as they are the key to reaching the Christian church of Zambia with HIV/AIDS training that is Biblical and changes people's hearts and actions.

--ACTION Zambia PLD Missionary, Steve Allen

Book Review: "Reproducible Pastoral Training"

noreply@blogger.com (Doug Nichols) — Wed, 09 Sep 2009 21:41:00 +0000

All of us (I hope) would like to “go therefore and make disciples”, but sometimes we do not know how.

Reproducible Pastoral Training is a timely and easy to read book written by missionary Patrick O’Connor.

Do not let the title fool you. This book is user-friendly, hands-on, and practical in making disciples who then reproduce themselves.

While the title suggests a focus on starting new churches and preparing leaders for the harvest, it also offers a practical look at how to do this. The book is an excellent biblical resource that is not a “new fad” or hard-to-replicate program. It is written from a perspective straight from the field and has been tried and tested. It is a required “must read” for every missionary and disciple who hopes to leave a mark - a mark which is hard to erase.

When I first saw this book and heard about the movement in western Honduras, I bought ten copies. I recently bought ten more! If I could get the book for $1, I would buy 1000!

O’Connor has spent nearly two decades as a missionary in Honduras. He cut his teeth in western Honduras, where he pioneered a brand new movement of churches in rural off-the-map locations. He calls them “chains of churches” and the Lord gave birth to many of them. Indeed, before the church planting movement genre became popular, these indigenous and nationalized cluster of churches, daughter churches and granddaughter churches were taking root.

O’Connor now ministers with Action International Ministries (ACTION), on loan from Missions Door, and we are thrilled to see him serve as Facilitator for the Church Planting Movement (CPM) worldwide. He was raised in India, and now returns often to train nationals in India for reproducible pastoral training.

O’Connor did not learn these concepts in a vacuum. For two decades, O’Connor learned and applied these concepts through his mentor George Patterson. Reproducible Pastoral Training presents Patterson’s model of outreach. It presents 68 biblical principles for action-oriented multiplication. The following are few of the 68 guidelines:

-Watch out! Here come wolves!
-Dramatize biblical events.
-Apply God’s oil to rusty organization.
-Spy out the land.
-Bond with the people and their culture.
-Permit the setting to shape your methods.
-Find pointers to Christ in pagan lore.
-Lead humbly and firmly.

Whether you are a pastor, academic, lay practitioner, housewife or a missionary on the field, I would encourage you to buy and read this book.

Gene Daniels, Author of In Search of the Indigenous Church, said this of the book “O'Connor has accomplished the missiological version of crossing Niagara falls on a tight-rope while blindfolded; he has written an organized presentation of the principles for building up indi¬genous churches without turning it into another fad system. Bravo!”

Victor Choudhrie of India put it this way: “Reproductive Pastoral Training is an impressive, up-to-date manual on Church Planting that should be studied by all who are involved in church planting movements. The principles laid are universal and scriptural.”

Reproducible Pastoral Training can be ordered by phone or online:

Order by phone: William Carey Library (1-800-MISSION; 1-800-647-7466)
Order Online: http://missionbooks.org/williamcareylibrary/product.php?productid=533&cat=70&page=1

2009 Book and Literature Distribution

noreply@blogger.com (Bruce Ingram) — Wed, 09 Sep 2009 02:16:00 +0000

2009 Book and Literature Distribution
by ACTION missionary, Jim Robinette

Thanks to Christian Salvage Mission of Ontario, Canada, ACTION Kampala received a sea container with about 600 boxes of Christian books, Bibles, teaching materials, children’s Sunday school materials, audio tapes, tracts and various kinds of literature in March, 2009.

We estimate that each box contained about 50 books (totaling about 30,000 books in all) and innumerable pieces of literature, tracts and Bible study helps. At the time of this writing, almost all materials have been distributed.

The materials were received with enthusiasm by our Ugandan friends in churches, ministries, prisons, Bible Colleges and Universities, schools, and numerous individual Christians.

Primary and Secondary schools in Kampala and all parts of Uganda received books and materials, as well as Bible Colleges in Kampala and Rwanda.

We distributed materials (books mostly) to pastors in several meetings and “pastor training times” including Congolese refugee pastors in Kampala on two occasions.

A Christian radio station operated from the African Bible University benefitted from the books and materials. The radio announcers often quote from the books during their radio teaching and ministry time.

Ministries also distributed many thousands of books to their evangelists who serve country-wide and in prisons where they serve.

We encouraged schools and ministries to begin libraries and lending libraries. Several churches and ministries have done this. Some churches have made books available to their church members by setting up book shelves in the church. One church plans to open up a special room to serve as a church library.

The children’s materials are especially helpful as children’s ministries are much in need of materials. We have distributed hundreds of Bibles and New Testaments, some of these have been used in existing Bible studies.

A group of about 100 secondary school students will receive Scriptures upon the completion of a discipleship Bible study. Pastors particularly have thanked us and expressed how they have been helped through the books and materials. I’ve included a letter of thanks and encouragement from Vincent Otucu of Youth Evangelistic Team, a ministry from Apac, Northern Uganda:

Dear servants of God, Jim & Kappy,

Praise the name of the soon coming King of Kings and Lord of Lords, Jesus Christ. Amen! Your wonderful Scriptures, magazines, books, booklets, tracts and Bibles are very useful to us. We are indeed thankful to you all for your precious gift to equip the churches for mini-library and to spread the gospel and win the lost and dying souls in our unreached areas. Your rewards will be great in heaven when our Lord comes again. Much of the tracts, booklets, magazines are needed, but the demand for Bibles and books is high in churches, prisons, hospitals, offices, lodges, etc. Press on my friends."

Please continue to pray that God will use the books and materials He has sent us to fulfill His glorious plans which are surpassingly wonderful.

“The Lord gave the word; Great was the company of those who proclaimed it.”
(Psalm 68:11, NKJV)

For our Lord Jesus in His harvest work,

Jim & Kappy Robinette
Action International Ministries in Uganda

Container Bound for Uganda is for God's Servants!

noreply@blogger.com (Doug Nichols) — Wed, 02 Sep 2009 16:51:00 +0000

ACTION, in partnership with Chapel Library (Mt. Zion Publishers; literature@mountzion.org ), has been collecting study Bibles and bible materials to ship to Uganda, Africa for needy pastors, Christian workers, and Bible school students over the past six months.

On August 28-29, Brother Clarence and a team of approximately 25 men in Pensacola, Florida worked for a total of 7 hours loading boxes of donated Study Bibles, Gospel booklets, books, and children’s literature (valued at $250,000) on to a 20-ft. container bound for Uganda on September 4.

Over the months, many individuals and publishers have assisted in this great task with donated literature and books. We praise God for His provision and funds through His people.

The container is scheduled to arrive in Kampala by October 24, 2009. Please pray with us for the safe arrival of the container to Uganda and that there will be no problems with customs.

We look forward to October when these Study Bibles, wonderful books and literature will be placed in the hands of those ministering the Gospel throughout Uganda. Praise God for the opportunity to partner together with others for His glory!

Serving Pastors in Cambodia: Daren Beck, ACTION Missionary

noreply@blogger.com (Bruce Ingram) — Thu, 27 Aug 2009 23:15:00 +0000

One of the greatest privileges I have is to come alongside pastors who faithfully preach and shepherd God’s people entrusted to them despite difficult circumstances. Pastor Sothon Pol is one such pastor. He planted Shalom Church Anglong Romeat in 2003 and labors for the Lord in a very difficult area. The community in which Pastor Sothon ministers is only an hour away from Phnom Penh, but is very rural and unreached with the Gospel. The villagers have lived in darkness for generations and the ministry there painfully slow. This past year was especially difficult because of poor harvest due to drought last year and floods this year. Recently the local government authorities refused to sell him a piece of land because they do not want a Church in the community. Sothon remained encouraged and unswerving in his commitment to the ministry. He recognized that God was in control and confident that God would direct them to a different piece of land. Please pray for me as I come alongside Sothon and help him work through the myriad of issues that he faces as the pastor of a local church in Cambodia.

The Preacher's Mandate

noreply@blogger.com (Doug Nichols) — Wed, 19 Aug 2009 16:44:00 +0000

1. Pray as though nothing of eternal value is going to happen unless God does it.
2. Prepare as giving “my utmost for His highest.”
3. Seek not to ‘get a message’ from the scripture, but seek ‘the message’ of the scripture.
4. Be satisfied not with producing good content, but with producing good people.
5. Attend carefully to private and public walk with God, knowing the congregation never rises to a standard higher than that being lived by the preacher.
6. Be “persuaded that the Gospel is the power of God unto salvation.”
7. “Preach the Word”—not about the Word, not from the Word, not with the Word – affirming it is only proclamations of God’s Word that carry God’s authority and his promise to bless.
8. Exalt Christ preeminently, trusting He will then draw people to Himself.
9. Balance declarations of “salvation by faith alone” with declarations describing the life Christ produces when He sees saving faith: transformed heart, desire to serve the Lord, not self, growing affection for His Word, increasing obedience, fruit of the Spirit, saltiness in society, maturing Christlikeness.
10. Depend solely upon God for translation of spiritual truth into life.
11. Preach Christ’s Word in Christ-like demeanor.
12. Agree it is impossible at one and the same time to impress people with Christ and with oneself.
13. Allow the preaching to exude the fruit of the Spirit, lest the preaching fail to produce Christ-like lives.
14. Preach with humble gratitude, as one privileged to be an oracle of God.
15. Trust God to produce in the hearers His chosen purposes—irrespective of whether the results are readily visible.

Courtesy of The Cornerstone Trust, PO Box 1906, Cave Creek, AZ 85327

Face to Face

noreply@blogger.com (Doug Nichols) — Wed, 12 Aug 2009 17:36:00 +0000

Servant Magazine, Issue Eighty-two, 2009, Page 8
http://www.prairie.edu/documents/Servant82.pdf

Oprah Winfrey’s promotion of Eckhart Tolle’s book A New Earth has turned it into an international bestseller, influencing millions. In it Tolle asserts, “There is only one absolute Truth, and all other truths emanate from it....Yes, you are the Truth. If you look for it elsewhere, you will be deceived every time. The very Being that you are is Truth.

Jesus tried to convey that when he said, ‘I am the way and the truth and the life.’...Jesus speaks of the innermost I Am, the essence identity of every man and woman.”

Donald S. Whitney calls Tolle’s teaching “the oldest blasphemy in the world,” and the same old lie Satan told Eve in the Garden of Eden: “You will be like God.” “One of the quickest ways to expose a false teacher,” writes Whitney, “is to examine what he says about mankind, Jesus, and the Bible… uncovering one major heresy usually indicates the presence of many others. Tolle’s heretical deification of man means that our great problem is no longer separation from God due to sin, but separation from ourselves….Tolle does mention sin, but…for him it is not the transgression of or lack of obedience to the law of God, but ‘to live unskillfully.’ And the ‘salvation’ we need is not the forgiveness of sin, but enlightenment.”

James Enns, History Professor at Prairie Bible College, calls Tolle’s message “just one more tired reiteration of New Age therapeutic psycho-babble.” Yet Enns is concerned about the widespread popularity of this teaching, believing that it reflects the basic human need for significance. “One of the most subtle effects of sin is the self-alienation we experience in our efforts to be our own god. Tolle’s solution is to proclaim the lie of our own divinity even louder. The writer of Proverbs reminds us that the fear of the Lord—not the worship of ourselves—is the beginning of truth and wisdom. It is only when we humbly confess that God in Christ is the way, truth and life, that we can truly be transformed, and discover that real meaning and significance are a gift God offers us in Jesus, not something we create.”

Servant Magazine, Issue Eighty-two, 2009, Page 8
http://www.prairie.edu/documents/Servant82.pdf

The Reformation of Worship

noreply@blogger.com (Doug Nichols) — Wed, 05 Aug 2009 16:40:00 +0000

by W. Robert Godfrey, "The Reformation of Worship," Faithwalk, Vol.3 No. 1, 2003, pg. 5-9.

For Christians who have understood the teaching of Jesus, doctrine, worship, and life have always been intimately intertwined and interconnected. Faith involves the truth of God (doctrine), meeting with God (worship), and serving God (life). The inseparability of these three elements can often be seen in the Scriptures and in the history of God's people.

For example, when Paul wrote to the Colossians, he connected these themes. He discussed the doctrines of the divinity of Christ and His saving work on the cross (Col. 2:9-15). He refuted a variety of errors about worship, concluding with a warning against all forms of "self-imposed worship" (2:16-23). He called the Colossians to holiness by putting to death their fallen nature and living in and for Christ (3:1-14).

WORSHIP THROUGH THE CENTURIES
Throughout the centuries Christians have seen this same connection in doctrine, worship, and life. Augustine, for example, expressed it clearly in his Confessions as he discussed his conversion. His conversion had an intellectual dimension as he accepted the truth of Christian doctrine. It had a moral dimension as he accepted the truth of Christian doctrine. It had a moral dimension as he abandoned his carnal habits and embraced chastity. It had a sacramental dimension as he was baptized and became a full part of Christ's worshipping community.

The Reformers insisted on the need for reform in all three areas. Martin Luther related doctrine, worship, and life as essential to the Reformation in his attack on the Mass. Luther taught that Christians must reject the Roman Mass because it attacks sound doctrine, is false worship, and leads to corruption of life.

Similarly John Calvin connected these three as he thought about the heart of the Reformation: "There are three things on which the safety of the church is founded, viz., doctrine, discipline, and the sacraments, and to these a fourth is added viz., ceremonies by which to exercise the people in offices of piety." The doctrines of salvation, worship with pure sacraments, and life in the church were basic for Calvin to the reform of Christianity.

Although the three elements of doctrine, worship, and life always remain affected by one another, at times in modern church history one element has seemed more prominent than the others. Doctrine was preeminent in the controversy between liberalism and fundamentalism in the 1920s and 1930s. Worship was the center of Scottish Presbyterian struggles in the seventeenth century. Life has dominated a variety of modern movements that primarily reacted again the perception of formalism and deadness in the church. Pietism, Methodism, revivalism, the holiness movement, and Pentecostalism all stress the call to life. Evangelicals have worked to preserve sound doctrine in their defense of inerrancy of the Scriptures. They have also undertaken extensive experimentation in the public worship of God.

CHANGES IN WORSHIP
Recent evangelical experiments in worship are particularly significant for two reasons. First, they represent the most widespread changes in Protestant public worship since the Reformation. Second, the contemporary changes in worship offer perhaps the best perspective from which to evaluate the health of evangelicalism today.

Variety has long characterized evangelicals in their practice of worship from the high Anglican liturgy to the wildly charismatic. But beyond these historic differences evangelicals from many traditions in recent years have introduced some common, specific changes in worship in at least five areas.

1. Many congregations have added a variety of new elements to their worship. Some have added liturgical dance and dramatic or humorous skits. Some have added visual aids--from banners to slides and films. Some have added a variety of Pentecostal activities, from being slain in the Spirit to holy laughter. Some have added popcorn and Super Bowl viewing--although perhaps not as an act of worship proper.

2. Many congregations have changed the character of traditional elements of worship. Worship leaders read much more shorter passages of the Bible and spend much less time in prayer. Sermons are more likely to be psychological rather than theological or expository. How to manage stress or time or money seems to be among the most pressing spiritual issues of our time. The Lord's Supper is apt to be either eliminated or elaborated with new ceremony and symbolism.

3. Many churches have seen major changes in the area of music. They give much more time to music and use a greater variety of instruments and more special music, especially soloists and choirs. Whereas traditionally music was an important part of the dialogue between God and and His people, for many it has become the heart of worship, even called the "Praise and Worship" part of the service. Music seems to have become for some a new sacrament, establishing a mystical bond between god and the worshiper. With eyes closed and hands in the air, worshipers repeat simple phrases that become Christian mantras.

4. Many churches have abandoned the historic practice of having an ordained minister lead the service. Various parts of the service are now led by professionals or members of the congregation. In some places no part of the service--even the sermon, sacrament, or benediction--seems reserved for the minister.

5. A number of churches have made changes in the time of worship. The Saturday evening service has emerged as a new time of worship for the busy, who save Sunday for work or recreation. Some churches give much more attention to the holy days of the church year. Christmas receives at least a month of preparation in many churches. But strangely, services are often not held on Christmas day itself.

In spite of the magnitude of these changes, an amazingly small amount of discussion or controversy has attended their introduction. The ease with which such momentous changes have taken place points to the dissatisfaction prevalent among evangelicals with traditional worship and gives insight into the contemporary evangelical mind.

AN EVALUATION OF WORSHIP
God has always taken His worship very seriously. He speaks of His worship not only in the Second Commandment, but at least implicitly in the first four of the Ten Commandments. He offers serious warning about worship through the Law (Deut. 4). He visit terrible judgement on those who pervert His worship (Lev. 10 and 2 Chron.26) The same concern is clear in the New Testament. Hebrews 12:28-29 sums up this concern well: "Let us be thankful, and so worship God acceptably with reverence and awe, for our 'God is a consuming fire.'"

God's concern for His worship must lead evangelicals to much more careful evaluation of their practice of worship. First evangelicals must reconsider the new elements introduced into worship. Are visual elements such as drama, dance, and film acceptable to God? They do not seem consistent with a thoughtful application of the Second Commandment. Rather, they seem more like strange fire offered to the Lord (Lev.10:1).

These elements need to be rigorously subjected to Scriptures. Evangelicals need to see that worship must be Word-directed in specifics, not just in a general vague way.

Second, evangelicals must reexamine the ways in which they have changed the traditional element of worship. Sermons must again be closely expository so that the church really hears God's Word, not human opinions. The Bible must be read as a central act of worship--not only to inform but as an act of reverence to God. Prayer must be restored as the congregation's privilege to speak to God who draws near to them. The sacraments must be seen as the kindness of the Lord in giving a visible expression to the Gospel.

Third, evangelicals must look carefully at their music. Contemporary worship too often is only concerned with the emotion of joy. The Bible certain stresses joy, but it equally stresses reverence. Psalm 2:11 says, "Serve the Lord with fear and rejoice with trembling." Reverence and joy must both be expressed in worship. Joy and reverence reflect the character of God, who is just and merciful, holy and loving. Worship that is only joyful serves a God that is stripped of half His attributes. It produces a Gospel that tells of peace where there is no peace. It severs Law from Gospel and repentance from faith.

The worship songs of the church must follow the pattern of the Psalter that praises the character and great works of God. Such praise is not composed of repetition or phrases or bad poetry. It is verbally rich, emotionally varied, and full of content.

Fourth, many evangelicals have diminished the role of the minister in leading the worship and multiplied the number of worship leaders. Evangelicals need to regain a theology of office and ministry. One of Christ's greatest gifts to His church, according to Ephesians 4, is the office of pastors and teachers. Those gifted and called by Christ and His church need to lead the people of God in their worship carefully in accordance with the Word.

Fifth, evangelicals have changed the time of worship to make worship easier and more accessible. Real Christianity is not easy, but embraces the discipline and blessing of rest and worship on the Lord's Day. True faith delights to spend time with God. It does not seek to get worship over with, but seeks to follow the revealed pattern of a day with God.

Evangelicals in relation to worship, doctrine, and life have tended to become minimalists. Too many are asking, What is the least I can do and what is the easiest way to do it to be a disciple of Jesus Christ? Evangelicals must remember--of all things--the Great Commission (Matt.28:18-20). There Jesus declared what true discipleship is. It has a doctrinal dimension: Discipleship must acknowledge Jesus as possessing all authority in heaven and on earth. It has a worship dimension: Disciples must be baptized in the name of the Father and the Son and the Holy Spirit. It has a life dimension: Disciples are to obey everything that God has commanded. Evangelicals must capture the fullness of biblical religion.

Today as always doctrine, worship, and life remain closely intertwined. Where worship teaches that man is good and God is benevolent, worship will be upbeat and life will be oriented to self-fulfillment. Where worship focuses on human needs and entertainment, the doctrine of God, sin, and grace will wither and life will become self-centered. Where life is self-indulgent, doctrine and worship will also be self-indulgent.

Evangelicals need to repent. Too often we have replaced the consuming fire with a mild-mannered God; replaced the worship of the invisible God with some forms of human invention; replaced the moral law of God with the fulfillment of felt needs. Evangelicals need a spirit of repentance that will lead to a thorough reformation of doctrine, worship, and life.

Excerpted from "The Reformation of Worship" by W. Robert Godfrey, published in Here We Stand!, edited by James Montgomery Boice and Benjamin E. Sasse. Copyright by the Alliance of Confessing Evangelicals. Published by Baker Books, PO Box 6287, Grand Rapids, MI 49516-6287. Used by permission of the publisher. All rights reserved.

Source: W. Robert Godfrey, "The Reformation of Worship," Faithwalk, Vol.3 No. 1, 2003, pg. 5-9.

Recovering Biblical Worship
"In an age when corporate worship has been greatly trivialized, certain elements desperately need to be recovered, said James Montgomery Boice in his essay "Reformation in Doctrine, Worship, and Life, " published in Here We Stand!

1. Prayer. Boice observed, "There is usually a very short prayer at the beginning of the service and another prayer at the time the offering is received." He asked, "How can we say we are worshiping when we do not even pray?"

2. The reading of the Word. "Our Scripture readings are getting shorter and shorter, sometimes only two or three verses, if indeed the Bible is read at all. In many churches, there is not even a text for the sermon," Boice decried.

3. The exposition of the Word. There is very little serious teaching of God's Word, said Boice, "Instead, preachers try to be personable, to relate funny stories, to smile, above all to stay away from topics that might cause people to become unhappy with the church and leave it."

4. Confession of sin. "Who confesses sin today--anywhere, not to mention in church as God's humble people, repentant people?" Boice asked, It is not happening because there is little awareness of God."

5. Hymns. Boice lamented that one of the saddest features of contemporary worship is that the great hymns of the church are on the way out. The problem, he explained is not so much the style of music as the content of many of the songs sung in churches today. Whereas "the old hymns expressed the theology of the church in profound and perceptive ways with winsome, memorable language," he said, today's songs reflect a shallow or non-existent theology." He mentioned in particular songs "that merely repeat a trite idea, word, or phrase over and over again. Songs like (these) are not worship, though they give the church goer a religious feeling. They are mantras which belong more in a gathering of New Agers than among the worshiping people of God."

Source: W. Robert Godfrey, "The Reformation of Worship," Faithwalk, Vol.3 No. 1, 2003, pg. 5-9.

Seven Convincing Miracles

noreply@blogger.com (Doug Nichols) — Wed, 29 Jul 2009 18:41:00 +0000

Below are quotes from a book by Erwin Lutzer, Seven Convincing Miracles published by Moody Press. Pastor Lutzer is the senior pastor of Moody Memorial Church in Chicago. He deals with the issueof miracles and whether or not they are necessary. This information may be helpful to you in dealing with some of the issues of miracles you may be confronted with from time to time in your ministry.

I really appreciate the following two quotes:

1. Miracles are insufficient to persuade the unconverted … even the signs and wonders recorded in Scripture were insufficient to persuade the unconverted to believe in Christ. The more miracles He performed, the more opposition toward Him grew. On the day of Pentecost, Peter said that Christ was “accredited by God to you by miracles, wonders and signs” (Acts 2:22); yet most in the crowd were not brought to faith until they heard the gospel through Peter’s lips. [Page 81]

2. Signs and wonders
Interestingly, no church in the New Testament is chided for not doing more signs and wonders. But Paul rebuked churches for an unclear gospel (Galatians), an overemphasis on gifts along with a worldly spirit (Corinthians), and the dangers of accepting a gnostic view of Christ (Colossians). Christ’s rebukes to the seven churches addressed in the book of Revelation were ei¬ther doctrinal, moral, or both. Never once did He hint that they needed more signs and wonders.

Miracles are of lesser importance than a clear gospel witness and the quest for holiness All this is not to say that authentic signs and won¬ders cannot occur today, or even that they do not occur today. There is no hard scriptural evidence that the gift of miracles has been rescinded. What we do know is that such miracles are of lesser importance than a clear gospel witness and the quest for holiness.Yes, we can believe God today for miracles, but we cannot demand them; and we should not be led to expect them on a regular basis. And we most assuredly cannot ascribe to the modern notion that they are needed to do effective evangelism in a culture already saturated with bogus miracles of every sort. [Page 82]

Missionary Mentors Pastors in Zambia

noreply@blogger.com (Bruce Ingram) — Fri, 24 Jul 2009 18:39:00 +0000

Steve Allen, ACTION Pastoral Leadership Development Missionary, Zambia writes:
It is hard to describe the joy I feel as I stand before the fifteen pastors at our Action Bible Institute. Here are 15 pastors who minister in one of the most difficult places in all the earth in some of the difficult and painful situations in all the earth. What a privilege to walk alongside these men in their passion and commitment to know the word of God and use this knowledge to lead their churches. These pastors are on the cutting edge, pastoring, loving people, planting churches, working side jobs to support their families and living by faith, every day. They should be teaching me. I am teaching through the book of Ephesians now, and we are making some progress. My goal is to teach them how to study inductively the passage so they can translate this message of the Bible to their culture and effectively preach and teach this to their own church.

The Music of Worship

noreply@blogger.com (Doug Nichols) — Wed, 22 Jul 2009 22:54:00 +0000

by Becky Maceda

Source: Maceda, Becky, "The Music of Worship: Pleasing God or Pleasing Ourselves?", Faithwalk, Vol.3, No.1, 2003, p. 21-26.

You've survived one in your church. Or perhaps you've heard of a particularly grim one at another church.

I'm referring to the battle over worship music that has divided believers in too many churches. Should we sing the old-time, doctrine steeped hymns, or confine ourselves to the singable, catchy, praise choruses? Should our music be classical, contemporary, rock, country, Latin, disco, folk, or eclectic (read: "a little of everything")? Should we use organs or pianos? And what about drums? Should music be exclusively for praise or should it perform other functions as well?

In a world that increasingly devalues the primacy of objectivity and the ability to think antithetically and which, conversely, prizes subjectivity and the ability to see life and the world in pluralistic terms, popular music has become a global language.

And why not? Whether you are Buddhist or agnostic, "third world" or "first world," speak English or only Urdu, have a Ph.D. or finish only second grade, you can enjoy 'N 'Sync or Britney Spears or MTV.

This takeover of the culture by popular music is reflected in our churches. How many Christians today are serious readers? How many believers today enjoy solid preaching? Ask church members on a Tuesday how much they remember of the previous Sunday's preaching? Chances are, those very same Christians are still singing or humming the songs they sang during the service.

Music can and does powerfully engage our emotions. It is therefore not surprising that it has become a battleground for individuals and congregations.

Teaching Through Music
Today we live in a time when simple is seen as good and complex as bad. The tongue trips and the mind boggles at Charlies Wesley's "Long my imprisoned spirit lay, Fast bound in sin and nature's night" and even Dwight Lyles and Niles Borup's

Proclaim the glory of the Lord,
Give honor to the Prince of Peace.
For if we cease,
The stones will start shouting.

Proclaim the glory of the Lord.
With hands uplifted
Let us raise immortal praise
To Him who reigns on high.

Leonard Payton, writing in Modern Reformation says "'Simple' is not bad. However, when 'simple' is a virtue placed in rank above 'biblical,' then we are in trouble." What if being "simple" means we are no longer able to fulfill our responsibility to "teach and admonish one another with psalms, hymns, and spiritual songs"? Payton warns: "It will not be long before we are writing a different Gospel on the tablets of our hearts."

Music is very powerful because it teaches whether or not we perceive that it does. And the more a person is inclined to subjective, relativistic thinking, the stronger music's influence will be on that person. It therefore a potent purveyor of heresies.

How then must pastors and church music directors, who seriously take their biblical mandate, evaluate the music the church uses in worship? By applying the regulative principle of sola Scriptura. John Calvin articulated it thus in The Necessity of Reforming the Church:

We may not adopt any device [in our worship] which seems fit to ourselves, but look to the injunctions of him who alone is entitled to prescribe. God disapproves of all modes of worship not expressly sanctioned by his word.

Toward Biblical Worship
To evaluate worship biblically is to be willing to step back from our own preferences and experiences and ask, "what pleases God in worship?" We know that not all worship and music please Him (see Ex. 32:4-6). We therefore need to examine three aspects of worship music if we are to bring it in line with Scripture: 1) the words we sing, 2)the melodies of the words we sing, and 3)the instruments we use to accompany the singing.

The first and most important aspect is the words that we sing. The Word of God should be the basis of all that we sing in at least four ways.

The content of the songs of the church must be doctrinally sound. Worship must have a theological basis. The people of God must know whom they are worshipping and why. Because God is beyond our comprehension, we cannot know Him by speculating on His essence. Instead, we are to know Him by mediating on what He reveals to us in His Word.

True worship is faithful to the doctrine of God as revealed in Scripture. Even the most well-intentioned believer may unwittingly end up in idolatry--worshiping a god he has fashioned in his own image.

Kim Riddlebarger argues:"This is not to say that worship is not to be emotional or that one is not to experience God during worship, but worship must be based on a correct knowledge of God, not an ecstatic experience of God. Worship has a doctrinal, and not experiential, context. This intellectual priority in worship is also seen in the prohibitions against idolatry."

We need to be careful then of such lyrics as these:

I just want to be where You are
Dwelling daily in your presence
Take me to the place where you are
I just want to be with You. [italics added]

Is God omnipresent? It is not clear from the words of this song, specifically the third line, even when the entire song is considered.

Or consider this song:

Jesus, we enthrone You.
We proclaim You our King.
Standing here in the midst of us.
We lift You up with our praise.
And as we worship,
Build Your throne.
Come, Lord Jesus,
And take Your place.

Ephesians 1:19-22 clearly teaches that God, "the Father of glory" (v. 17), raised Jesus from the dead, "and seated Him at His right hand in the heavenly places, far above all rule and authority and power and dominion, and every name that is named, not only in this age, but also in the one to come. And He put all things under His feet." Who then enthrones Christ? Is it us or the Father?

Contrast these songs with another contemporary song.

We are called to be a royal priesthood
That will minister to God.
Declare the wisdom of His ways,
Exalt His character in praise.
We are called to yield unto the Spirit
That He may form in us
The beauty of the life of Jesus.

And give to Him undying devotion,
Our full adoration that He may be pleased.
And set our hearts on this one endeavor,
To worship forever His majesty.

While the entire song is not based on a particular passage of Scripture, the thoughts it contains are all Scripture.

The content of the songs must be God-centered, not man-centered. Consider this example:

Things in the past, things yet unseen,
Wishes and dreams that are yet to come true.
All of my hopes, all of my plans,
My heart and my hands are lifted to you.
Lord, I offer my life to You.
Everything I've been through,
Use it for Your glory
Lord, I offer my days to You,
Lifting my praise to You,
As a pleasing sacrifice.
Lord, I offer You my life [italics the author's].

The purpose of music in worship is to assist the congregation in worshipping God, not to encourage believers to focus on themselves. Songs that are full of what is happening or not happening in the lives of those who are singing, according to their point of view, may not be the most appropriate for worship.

The songs must deal with the whole counsel of God as it pertains to worship. As the Bible says, "Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with thankfullness in your hearts to God" (Col. 3:16). Church songs cannot focus exclusively on "singing with thankfulness " to God. They must also teach and admonish.

The Book of Psalms has given us a model for what we are to sing. The Psalter contains a rich variety of songs that we can and should sing to God--joyful praise and thanksgiving (Ps. 146-150); reflections on creation (Ps. 19, 104); a recounting of the saving work of God in Christ (Ps. 2, 22, 24, and 110); and meditations on God's Word (Ps. 119). There are also psalms of lamentation and repentance (Ps. 32, 51, and 137).

In some churches today, however, it seems only happy and joyful songs are sung. Is joy the only emotion Christians experience? Christian worship needs to provide expression for sad and reflective emotions as well. Here is one such song.

Search me O god.
Reveal my heart.
Expose my sin that it may be confessed.
Search, me O God.
Unveil each thought
And leave no hidden motive unaddressed.
Uncover every action born in pride.
Show me the worldly ways
I still embrace.
May every anxious thought be brought to light,
And each unspoken fear with faith replaced.

The songs must "handle accurately the word of truth." While we recognize a certain latitude of expression owed to poetic license, we cannot forget that worship music functions as an integral part of teaching ministry of the church.

Congregations who would never tolerate shoddy exposition from the pulpit at times sing songs that would not be out of place in a "prosperity" or "deliverance" or "miracle healing" gathering. Are we not undermining our own efforts to teach our congregations to view all of life and doctrine through the lens of Scripture?

Over sin He has conquered.
Hallelujah! He has conquered.
Over death victorious.
Hallelujah! Victorious!
Over sickness He has triumphed.
Hallelujah! He has triumphed.
Jesus reigns over all!

While there is scriptural warrant for the first two assertions, there is none for the third. We must be careful to choose music texts with as much theological clarity and linguistic skill as possible.

The second aspect which we must evaluate is the melodies to which we sing the words. While it is important that a melody is singable for the congregation, it must likewise support the content of the song. It is very difficult, for instance, to sing about God as the "consuming fire" (Heb. 12:28-29) in a samba or disco beat; or to sing as a lament the following lyrics:

Every perfect gift comes from above.
From the Father of lights
From the Lord of love
This joy that I have
That I'm singing of is from the Lord.

Determining the appropriateness of the melody must also pass through another sieve: does it "make provision for the flesh in regard to its lusts"? Does the melody truly exalt God or does it appeal primarily to the carnal tastes of man and his desire to be entertained? Does the melody serve to focus the believer's attention on God as He reveals Himself in Scripture, or does it cause him to focus more on the world or on himself?

According to Heb. 12:28-29, thankfulness and joy should be united with reverence and awe in our worship. These characteristics are complementary, as a study of psalms will show. "Worship the Lord with reverence, And rejoice with trembling" (Ps. 2:11).

Reverence does not always mean quiet, and joy does not always mean noise, says W. Robert Godfrey in Pleasing God in Worship. Joy and reverence are attitudes of the heart which we seek to express in worship. Joy may be intense in the singing of a very quiet song. Reverence may be expressed in loud singing.

Here is a song that is joyfully reverent:

What do I possess that You did not give to me?
What mysteries are clear to me that you did not explain?
When did I share truth I had not received from you?
What good works have I performed that You did not ordain?

Any strength I have, any good I do
Comes from the life I found in You.
So in all I am and in all I do
I give the glory to You.

The third and last aspect is the kind of instruments we use to accompany the songs we sing. What kind of instrument is biblical? In Old Testament worship, a wide variety was used in the temple. Yet in the New Testament, it is not clear what role instruments played in corporate worship (though obviously they had no central or independent role).

Today most churches use one or more instruments. Where they are used, a good guideline to follow is that they should aid the singing of the congregation, not overwhelm or dominate it. They should contribute to a sense of reverence and joy, not undermine it.

Music is a vital element in the worship life of God's people. And because it is so powerful in its effects, we need to consider it carefully. In its Cambridge Declaration, the Alliance of Confessing Evangelicals spoke of worship under the last theme, "Glory to God alone":

The loss of God's centrality in the life of today's church is lamentable. It is this loss that allows us to transform worship into entertainment, gospel preaching into marketing, believing into technique, being good into feeling good about ourselves, and faithfulness into being successful....We must focus on God in our worship, rather than the satisfaction of our personal needs. God is sovereign in worship; we are not. Our concern must be for God's kingdom, not our own empires, popularity, or success.

God is calling His church to repentance. Let us examine our own churches--have we been faithful in exercising pastoral oversight in this critical aspect of our teaching ministry, or have we neglected it? Let us cry out to God for His mercy and take back our authority over the music sung in our churches. Let us evaluate the entire collection of songs we are using and discard all that do not wholly conform to Scripture.

Becky Maceda serves the Lord at Higher Rock Christian Ministries and Hagios House Ministries, where she counsels and disciples women.

Source: Maceda, Becky, "The Music of Worship: Pleasing God or Pleasing Ourselves?", Faithwalk, Vol.3, No.1, 2003, p. 21-26.

How Shall We Then Worship?

noreply@blogger.com (Doug Nichols) — Wed, 15 Jul 2009 18:04:00 +0000

by John MacArthur

All Rights Reserved
Source: Faithwalk , Vol. 3, No. 1, 2003, p. 10-15.

There is almost no limit to how far some churches will go to be "relevant" and "contemporary" in their worship services. And nothing, it seems, is too profane or too outrageous to be fused with "worship."

The Los Angeles Times Magazine recently reported on one Lutheran church in Southern California that distributes flyers advertising their church service as "God's Country Goodtime Hour." The flyers boldly promise "line dancing following worship." According to the magazine article, "the pastor is dancing, too, decked out in Wrangler boots and Levis." The pastor credits the campaign with revitalizing his church. The article describes Sunday morning at the church:

Members listen to sermons whose topics include the pastor's '70 Ford pickup, and Christian sex (rated R for "relevance, respect, and relationship," says [the pastor], "and more fun than it sounds"). After the service, they dance to a band called—what else?—the Honkytonk Angels.

Attendance has been steadily rising . . .

Clearly, the corporate worship of the Lord's Day is undergoing a revolution that has few parallels in all of church history. The resulting crisis within evangelicalism cannot help but be profound in its direct bearing upon the health of thousands of our churches.

True Worship
A few years ago while preaching through the Gospel of John, I was struck by the depth of meaning in John 4:23: An hour is coming, and now is, when the true worshipers shall worship the Father in spirit and truth; for such people the Father seeks to be His worshipers. I saw as clearly as I had ever seen before the implications of that phrase, "worship . . . in spirit and truth."

The phrase suggests, first of all, that true worship involves the intellect as much as the emotions. It underscores the truth that worship is to be focused on God, not on the worshiper. The context also shows that Jesus was saying true worship is more a matter of substance than of form. And He was teaching that worship embraces what we do in life, not just what we do in the formal place of worship.

That series also signaled the beginning of a new era for our church. Our corporate worship took on a whole new depth and significance. People began to be conscious that every aspect of the church service—the music, the praying, the preaching, and even the offering—is worship rendered to God. They began to look at superficialities as an affront to a holy God. They saw worship as a participant's activity; not a spectator sport. Many realized for the first time that worship is the church's ultimate priority.

Furthermore, as our congregation began to think more earnestly than ever about worship, we were continually drawn to the only reliable and sufficient worship manual—Scripture. If God desires worship in spirit and truth, then surely all true worshipers must fashion their worship in accord with the truth He has revealed. If worship is something offered to God—and not just a show put on for the benefit of the congregation—then every aspect of it must be pleasing to God and in harmony with His Word. So the effect of our renewed emphasis on worship was that it heightened our commitment to the centrality of Scripture.

Sola Scriptura
A few years after that series on worship, I preached through Psalm 19. It was as if I saw for the first time the power of what the psalmist was saying about the absolute sufficiency of Scripture:

The law of the Lord is perfect, restoring the soul;
The testimony of the Lord is sure, making wise the simple.
The precepts of the Lord are right, rejoicing the heart;
The commandment of the Lord is pure, enlightening the eyes.
The fear of the Lord is clean, enduring forever;
The judgments of the Lord are true; they are righteous altogether.
They are more desirable than gold, yes, than much fine gold;
Sweeter also than honey and the drippings of the honeycomb (vv. 7-10).

The point of that passage is, quite simply, that Scripture is wholly sufficient to meet every need of the human soul.

How does the sufficiency of Scripture apply to worship? The Reformers answered that question by applying sola Scriptura to worship in a tenet they called the regulative principle. John Calvin was one of the first to articulate it succinctly:

We may not adopt any device [in our worship] which seems fit to ourselves, but look to the injunctions of him who alone is entitled to prescribe. Therefore, if we would have Him approve our worship, this rule, which he everywhere enforces with the utmost strictness, must be carefully observed. . . . God disapproves of all modes of worship not expressly sanctioned by his word.

An English Reformer and contemporary of Calvin, John Hooper, stated the same principle this way: "Nothing should be used in the Church which has not either the express Word of God to support it, or otherwise is a thing indifferent in itself, which brings no profit when done or used, but no harm when not done or omitted."

The Reformers and Puritans applied the regulative principle against formal ritual, priestly vestments, church hierarchy, and other remnants of medieval Roman Catholic worship. The simplicity of worship forms in Presbyterian, Baptist, Congregational, and other evangelical traditions is the result of applying the regulative principle. Evangelicals today would do well to recover their spiritual ancestors' confidence in sola Scriptura as it applies to worship and church leadership. A number of harmful trends that are gaining momentum these days reveal a diminishing evangelical confidence in the sufficiency of Scripture. On the one hand, there is, as we have noted, almost a circus atmosphere in some churches where pragmatic methods that trivialize what is holy are being employed to boost attendance. On the other hand, growing numbers of former evangelicals are abandoning simple worship forms in favor of high-church formalism. Meanwhile, some churches have simply abandoned virtually all objectivity, opting for a worship style that is turbulent, emotional, and devoid of any rational sense.

A new understanding of sola Scriptura—the sufficiency of Scripture—ought to spur us to keep reforming our churches, to regulate our worship according to biblical guidelines, and to desire passionately to be those who worship God in spirit and truth.

Applying Sola Scriptura to Worship
Consider for a moment what would happen to corporate worship if the contemporary church took sola Scriptura seriously. Four biblical guidelines for worship immediately come to mind. These have fallen into a state of tragic neglect. Recovering them would surely bring about a new Reformation in the modern church's worship:

Preach the Word. In corporate worship, the preaching of the Word should take first place. All the New Testament instructions to pastors center on these words of Paul to Timothy: "Preach the word; be ready in season and out of season; reprove, rebuke, exhort, with great patience and instruction" (2 Tim. 4:2). Elsewhere, Paul summed up his advice to the young pastor, "Until I come, give attention to the public reading of Scripture, to exhortation and teaching" (1 Tim. 4:13). Clearly, the ministry of the Word was at the heart of Timothy's pastoral responsibilities.

In the New Testament church, the activities of the believing community were totally devoted to "the apostles' teaching and to fellowship, to the breaking of bread and to prayer" (Acts 2:42). The preaching of the Word was the centerpiece of every worship service. Paul once preached to a congregation past midnight (Acts 20:7-8). The ministry of the Word was such a crucial part of church life that before any man could qualify to serve as an elder, he had to prove himself skilled in teaching the Word (cf. 1 Tim 3:2; Tim. 2:24; Tit. 1:9).

Many people see preaching and worship as two distinct aspects of the church service, as if preaching has nothing to do with worship and vice versa. But that is an erroneous concept. The ministry of the Word is the platform on which all genuine worship is built.

When drama, music, comedy, or other activities are allowed to usurp the preaching of the Word, true worship inevitably suffers. And when preaching is subjugated to pomp and circumstance, that also hinders real worship. A "worship" service without the ministry of the Word is of questionable value. Moreover, a "church" where the Word of God is not regularly and faithfully preached is no true church.

Edify the flock. Scripture tells us that the purpose of spiritual gifts is for the edification of the whole church (Eph. 4:12; cf. 1 Cor. 14:12). Therefore all ministry in the context of the church should somehow be edifying—building up the flock, not just stirring emotions. Above all, ministry should be aimed at stimulating genuine worship. To do that it must be edifying. This is implied by the expression "worship . . . in spirit and truth."

Music may sometimes move us by the sheer beauty of its sound, but such sentiment is not worship. Music by itself, apart from the truth contained in the lyrics, it is not even a legitimate springboard for real worship. Similarly, a poignant story may be touching or stirring, but unless the message it conveys is set in the context of biblical truth, any emotions it may stir are of no use in prompting genuine worship. Aroused passions are not necessarily evidence that true worship is taking place. Genuine worship is a response to divine truth. It is passionate because it arises out of our love for God. But to be true worship it must also arise out of a correct understanding of His law, His righteousness, His mercy, and His Being. Real worship acknowledges God as He has revealed Himself in His Word. Such worship cannot rise out of a vacuum. It is prompted and vitalized by the objective truth of the Word.
Honor the Lord. Hebrews 12:28 says, Let us show gratitude, by which we may offer to God an acceptable service with reverence and awe" That verse speaks of the attitude in which we should worship. The Greek word for "service" is latreuo, which literally means "worship." The point is that worship ought to be done reverently, in a way that honors God. In fact, the Authorized version translates it this way: let us have grace, whereby we may serve God acceptably with reverence and godly fear (emphasis added)—and the next verse adds, For our God is a consuming fire (v. 29).

Why would a church replace preaching and worship with entertainment and comedy in the Lord's Day services? Many who have done it say they are aiming to reach non-Christians. They want to create a "user-friendly" environment that will be more appealing to unbelievers. Their stated goal is "relevance" rather than "reverence." And their services are designed to reach unbelievers with the gospel, not for believers to come together for worship and edification.

What's wrong with that? Is there a problem with using the Lord's Day services as evangelistic meetings? Is there a biblical reason Sunday should be the day believers gather for worship?

Scripture suggests that the regular meetings of the early church were not for evangelistic purposes, but primarily for mutual encouragement and worship among the community of believers. That's why the writer of Hebrews made this plea, And let us consider how to stimulate one another to love and good deeds, not forsaking our own assembling together, as is the habit of some, but encouraging one another (Heb. 10:24-25, emphasis added).

When a church makes all its meetings evangelistic, believers lose opportunities to grow, be edified, and worship. There is simply no warrant in Scripture for adapting weekly church services to the preferences of unbelievers. When the church comes together on the Lord's Day is no time to entertain the lost, amuse the brethren, or otherwise cater to the "felt needs" of those in attendance. This is when we should bow before our God as a congregation and honor Him with our worship.

Put no confidence in the flesh. In Philippians 3:3 the apostle Paul characterizes Christian worship this way: "We are the true circumcision, who worship in the Spirit of God and glory in Christ Jesus and put no confidence in the flesh" (emphasis added).

Experience and history show that the human tendency to add fleshly apparatus to the worship God prescribes is incredibly strong. Israel did this in the Old Testament, culminating in the religion of the Pharisees. Pagan religions consist of nothing but fleshly ritual. The fact that such ceremonies are often beautiful and moving do not make them true worship. Scripture is clear that God condemns all human additions to what He has explicitly commanded: "In vain do they worship Me, teaching as doctrines the precepts of men" (Matt. 15:9). We who love the Word of God and believe in the principle of sola Scriptura must diligently be on guard against such a tendency.

Worship Is the Ultimate Priority
To Martha, troubled to distraction with the chores of being a hostess, our Lord said, "Martha, Martha, you are worried and bothered about so many things; but only a few things are necessary, really only one" (Lk. 11:41-42). The point was clear. Mary, who sat at His feet in adoration, had "chosen the good part, which shall not be taken away from her" (v. 42).

Our Lord was teaching that worship is the one essential activity that must take precedence over every other activity of life. And if that is true in our individual lives, how much more weight should we give it in the context of the assembly of believers?

The world is filled with false and superficial religion. We who love Christ and believe His word is true dare not accommodate our worship to the styles and preferences of an unbelieving world. Instead, we must make it our business to be worshipers in spirit and in truth. We must be people who worship in the Spirit of God and glory in Christ Jesus and put no confidence in the flesh. And to do that, we must allow Scripture alone to regulate our worship.

Taken from "How Shall We Then Worship" by John F. MacArthur, Jr. from The Coming Evangelical Crisis, edited by John H. Armstrong. Copyright 1996 by the Moody Bible Institute.

John F. MacArthur, Jr. is pastor-teacher of Grace Community Church in Sun Valley, CA, and president of The Master's College and Seminary.

Source: Faithwalk, Vol. 3, No. 1, 2003, p. 10-15.

The Importance of Motivation

noreply@blogger.com (Bruce Ingram) — Fri, 10 Jul 2009 17:49:00 +0000

Recently I was presented with several ministry opportunities but not motivated to actively pursue any of them. A question came to my mind. “What is your motivation for ministry?” So I began to do a Bible study on the subject. Let me ask you the same question. What motivates your ministry activity? What are the incentives, the driving forces, and stimulations for your ministry? Is it fear, rivalry, envy, selfish ambition, anger, hatred or the love of Christ? Is it the desire for fame, wealth, knowledge, supremacy, revenge, or is it to please the Lord and to give glory to God?

While man looks at the outward appearance, God looks at the heart (1 Samuel 16:7; 2 Corinthians 5:12 – 16). People around us and in our churches may be impressed with the size of our ministry, accomplishments or with the gifts and abilities God has given us. But what does God think of what is going on in our hearts? What really matteres? We may face times of discouragement because of the lack of outward results. But are we faithful in our hearts to try to please the Lord in our ministry? God sees our hearts and requires pure motives in our ministry and religious activity (Matthew 6:1 – 8) and they will one day be brought to light and judged by the Lord (2 Corinthians 5:9,10; Romans 2:16).

The apostle Paul summarized his motivation for ministry when he said; “For Christ’s love compels us, because we are convinced that one died for all, and therefore all died. And he died for all, so that those who live should no longer live for themselves but for him who died for them and was raised again. We are therefore Christ’s ambassadors, as though God were making his appeal through us. We implore you on Christ’s behalf: Be reconciled to God. God made him who had no sin to be sin for us, so that in him we might become the righteousness of God” (2 Corinthians 5:14,15,20,21 NIV).

My prayer is; “Lord Jesus help us to remember all you did for us on the cross to save us from our sins and give us a heart of love like yours to minister to the people around us for your glory.”

Bruce Ingram
ACTION Pastoral Leadership Development Team

Admonish Who? or I’m Certainly Not Going to Say Anything!

noreply@blogger.com (Doug Nichols) — Wed, 08 Jul 2009 16:27:00 +0000

“… Christ in you, the hope of glory. We proclaim Him, admonishing every man and teaching every man with all wisdom, so that we may present every man complete in Christ,” (Colossians 1:27-28, nasb).

Have you ever been surprised or disheartened with the conduct or teaching of pastors of large churches or directors of large ministries? Discouraged by their rudeness, crudeness, anger, language, teaching, lavish and ostentatious life style. Many of us are intimidated and fearful to say anything, for after all we may only be a pastor of a small church of 50, so who are we to confront (even graciously) a pastor of a church of 5000? How can we speak to the conduct of a famous Christian author when we’ve never even written a book?

But should not all of us in the body of Christ encourage each in the body in our conduct and walk with God?

A pastor of a mega church speaks crudely of sex from the pulpit, publically says he does not like people (except his own family), treats others rudely and is known as the “angry” pastor. I spoke at a meeting of pastors and was seated next to this “famous” young pastor. He spoke to no one at the table even when spoken to. When I sought to encourage and talk to him, he simply answered with an angry stare.

Was this a time to say something like, “Hey, brother, what do you think of Paul’s instruction to the church of Colossae in Colossians chapter 3, when he says in verses 10 to 12 that as a Christian, we are to put on (so the world can see) a heart of compassion, kindness, and humility. Brother, as a pastor and teacher of the Word, is it possible to be a true believer without the evidence in our lives of things that clothe a follower of Christ.

The reason most of us would not speak (even kindly) to a “big shot” church leader like this is because we are afraid they will answer, “Who do you think you are?”

Well, we do know (or should know) who we are; we are members to each other in Christ, in His body the Church!

So, don’t be a coward like me. Tactfully in love with gracious speech (or writing) speak to those who bring shame to Christ and discouragement to those in the church. Don’t be intimidated and fooled with statements like, “I know Pastor So and So is not perfect, but look at the size of his church. He may be angry, uses crude language, and doesn’t like people, but look at all he does for the Kingdom.”

“So, as those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness and patience; bearing with one another, and forgiving each other, whoever has a complaint against anyone; just as the Lord forgave you, so also should you. Beyond all these things put on love, which is the perfect bond of unity,” (Colossians 3:12-14, nasb).

“Let no unwholesome word proceed from your mouth, but only such a word as is good for edification according to the need of the moment, so that it will give grace to those who hear,” (Ephesians 4:29, nasb).

"Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. Be kind to one another, tender-hearted, forgiving each other, just as God in Christ also has forgiven you,“(“Ephesians 4:31-32, nasb).

“Therefore if anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come,“(2 Corinthians 5:17, nasb).

“For the love of Christ controls us, having concluded this, that one died for all, therefore all died; and He died for all, so that they who live might no longer live for themselves, but for Him who died and rose again on their behalf,“(2 Corinthians 5:14-15 nasb).

If our teaching, life style, and conduct do not glorify the Lord Jesus, what good is it whatever size our ministry or church is?

by Doug Nichols