Faith of Reason Editorials

One of the many lessons Jesus sought to impart to his disciples is the deceitfulness of temptation. To this end he taught them to pray, “And lead us not into temptation, but deliver us from evil” (Mat 6:13; Scripture quotations are from the ESV). Satan isn’t hasty to action; he patiently lures us in by convincing us that his way is the only way to fulfill our God-given desires (Jam 1:14-15). Yet this is one design for which we often remain ignorant (see 1Co 2:11), a subtle admission we hear in statements like, “She used to be such a nice girl!” and “To think he wanted to be a preacher!” We simply don’t understand how it could happen to our friends, our kids, our spouses.

To paraphrase a fellow brother, we’re the only country in the world to flaunt our young girls scantily clad for the whole world to see and then wonder why we have a teen sex problem. Compound this, though, with showgirls, soft-core porn masquerading as family sitcoms and a burgeoning market for erectile dysfunction medications, and we realize that lust is not an exclusively teenage problem. We, men and women alike, cannot constantly bombard ourselves with the wicked thoughts and deeds of the world and expect them to never become our own transgressions. Solomon warned, “Can a man carry fire next to his chest and his clothes not be burned? Or can one walk on hot coals and his feet not be scorched” (Pro 6:27-28)? Though we hate to admit it, this is usually how we treat temptation, especially that of a sensual nature: a little “harmless” passion without the eternal flames that come with it.

Yet we should have seen the fire kindling. Christ himself said to expect “the cares of the world and the deceitfulness of riches and the desires for other things” to enter in and choke the word, destroying whatever possibility of becoming fruitful (Mark 4:19). Though he has called us into the safety of his sheepfold, we often expect God to pull us out of places we should have never wandered (see John 10:1-4). Yes, Jesus certainly prayed for relief from temptation but we should also know to, “Flee from sexual immorality” (1Co 6:18, emphasis added) and to “flee youthful passions” (2Ti 2:22, emphasis added). Paul didn’t say, “That only happens to bad people; I can trust them!” or, “They could be doing a lot worse!” he said they had no place being there.

We have to stop playing with fire. We have to reject the world’s standards of beauty and love. We have to give up those shows, movies, websites and perhaps even friends to avoid the flame. We have to stop listening to, looking at and hanging out with the temptation. Why? Because lust has never been a spectator sport. “You have heard that it was said, ‘You shall not commit adultery.’ But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart” (Mat 5:27-28).

When struggling with sin in our lives we often ask ourselves, “What am I doing wrong? I seem to have beaten this only to find it poke back in its ugly head?” It’s probably not because you’re doing something wrong along the way, but that you’re not doing something right. Sin is much broader than just doing evil; it also includes not doing what is good (Jam 4:17). When we remove something from our lives it creates a vacuum, a void that must be filled and will be filled by Satan should we not actively fill our lives with God. Maybe you’re trying to fight lust on your own, trying to run away because it’s easier to try to hide. If that’s the case, the solution is simple. Saying ‘no’ to lust isn’t enough; you have to say ‘yes’ to God.

In his account of the Sermon on the Mount, Matthew records some of Jesus’ most simple yet profound words: “Seek first the kingdom of God and his righteousness” (Mat 6:33; Scripture quotations are from the ESV). Lust is a consequence of not following that simple precept. When we don’t fill ourselves with spiritual thinking (Col 3:1-2) rooted in God’s word (Col 3:16) we’re trying to fight sin by excluding evil without including God! Because of this we never truly experience the pleasure of serving Christ, and we soon seek that pleasure elsewhere.

Consider the impact our immersion into Christ should have on our way of life. “Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life” (Rom 6:3-4). Certainly this fresh start entails both repentance and forgiveness (see Acts 2:38), but it is also more than this, as Paul goes on to say:

“So you also must consider yourselves dead to sin and alive to God in Christ Jesus. Let not sin therefore reign in your mortal body, to make you obey its passions. Do not present your members to sin as instruments for unrighteousness, but present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness” (vv. 11-13). We are not merely to be dead to sin, we are to live for God; we are no longer tools of transgression, we are to become examples of right conduct.

When we don’t fill ourselves with the word of God, we forget what he has done and promises to do for us. This is the true cause of lust, not overtly seeking sin but by not fully seeking the Lord. If we don’t fill ourselves with God, sin will fill the vacuum. We can’t merely change, we must be transformed, replacing our worldly priorities with spiritual ones and living accordingly. “I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your [rational service]. Do not be conformed to this [age], but be transformed by the renewal of your mind, that by testing you may discern [what is the good and acceptable and perfect will of God]” (Rom 12:1-2, brackets from footnotes).

The last few weeks have been exciting for two of the congregations with which my family and I have had the privilege of serving. Among these local families, over a two-week period, eleven people have been immersed into Christ (see Rom 6:3). Though baptism is not one of those subjects that most religious people are comfortable discussing, the Bible’s discussion of immersion is not only comforting, but also truly joyful!

Consider the example of the Ethiopian eunuch (Acts 8:26-40). Not only did he find baptism essential for his response to the “good news about Jesus” (v. 35) but when the Spirit whisked Philip away to another work, the eunuch “went on his way rejoicing” (v. 39; Scripture quotations are from the ESV). He understood the importance of what had just happened and rejoiced in the blessings he now had in Christ. Look briefly at what the New Testament says we are doing in baptism:

We submit to divine authority (Mat 28:19; Acts 2:38; 10:48; 19:5)

We declare our faith in the good news of Christ (Mark 16:15-16; Acts 8:12; 18:8)

We change our minds about sin (Acts 2:38; 16:33; Rom 6:1-6)

We accept God’s word (Acts 2:41)

We declare our faith in the good news of the kingdom, his church (Acts 8:12; see Mat 16:18-19)

We begin our fellowship with other believers (Acts 8:13; 10:48; 16:15; 1Co 1:13; 12:13)

We call on the name of the Lord (Acts 22:16; see 2:21)

We participate in the sufferings of Christ (Rom 6:3-4,6; Col 2:12)

We put on Christ (Gal 3:27)

We declare our faith in the powerful working of God (Col 2:12)

Baptism, though, is not primarily about what we do. As the above passages imply, it is about trusting in what God has done and will do for each of us through his Son. It is about believing and accepting his will for our lives, which he has revealed to us through the good news of his written word. Note what the Bible says God does through baptism:

He saves us (Mark 16:15-16; 1Pe 3:21)

He forgives our sins (Acts 2:38; 22:16)

He gives us the gift of the Holy Spirit (Acts 2:38; 1Co 12:13)

He adds us to the assembly of the saved (Acts 2:41, see v. 47 NKJV; “one body,” 1Co 12:13)

He raises us to walk in newness of life (Rom 6:4; Col 2:12)

Biblical baptism is neither “salvation by works” nor “baptismal regeneration.” It’s not about what you are doing and it’s not about the water; it’s about Jesus Christ and the death he died for you. “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast” (Eph 2:8-9). The question now is whether you have allowed the Lord to do for you what he can, or whether you’ve denied the very means by which he does it.

I rejoice for all my new brothers and sisters in Christ, knowing the joy and love they feel for the Lord who saves us, but I also mourn for those who are yet to make this same step in obedient faith. Friends, remember the example of our Lord and follow him. “Although he was a son, he learned obedience through what he suffered. And being made perfect, he became the source of eternal salvation to all who obey him” (Heb 5:8-9).

Lust is a temptation that continually plagues humanity. Since creation, Satan has used lust to lead us into sin. “So when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of its fruit” (Gen 3:6; Scripture quotations are from the ESV). Before she saw how pleasing the fruit looked to the eyes, Eve noticed its ability to please the hunger of her flesh. Such sin didn’t end with Eve though, “she also gave some to her husband who was with her, and he ate” thus, “by the one man’s disobedience the many were made sinners” (Rom 5:19).

We see this same lust of the flesh during God’s covenant with Israel. In Numbers 11:31-35, God’s children were overtaken by their lusts and led to gather more than God had authorized, and “While the meat was yet between their teeth, before it was consumed, the anger of the Lord was kindled against the people” (v. 33). Why? Because the people “had the craving” (v. 34).

Desire is not inherently evil, or else God would have never given it to man. Often when we read James 1:14-15 we focus on Satan’s active role in temptation without realizing that he often twists good things to tempt us to do evil. We must remember that “even Satan disguises himself as an angel of light” (2Co 11:14) and no longer be ignorant of his devices (2Co 2:11). The Israelites were not killed for being hungry, but rather for not accepting God’s divine plan to meet that hunger.

God designed man to desire and seek certain things (Acts 17:26-27) and coupled that with the way to fulfill those desires (John 14:6; Heb 5:8-9). While we may understand this in terms of salvation, the principle holds true in other areas as well. God did not design humanity to be void of attraction, in fact he created us each with distinctions that both set us apart and bring us together (Gen 1:27; 2:24).

Fighting lust isn’t denying our humanity; it is restoring it to the glory for which God himself created us and by doing so, to glorify God in our bodies and spirit because he has paid for it with a much greater price (1Co 6:17-20).

Systematic Theology: Another Book on the Fundamentals of the Faith

By Rex A. Turner, Sr.

ACSR, now Amridge University (Montgomery, AL)

416 pages, hardback, 1989

Brother Turner’s passion in life was to entrust fellow believers with the same mission that he himself accepted as a preacher of the gospel of Christ (2Tim 2:2) by ensuring that future generations of preachers would have the tools necessary to preach the word in our postmodern age. It was for this purpose that he set out to write Systematic Theology, “in anticipation that the book will be read especially by younger men in their preparation for the ministry” (Turner vii). To achieve this purpose he determined to set forth the truths of the gospel both “within the frame reference of the Greek terms” that are usually associated with such studies and “in a way and manner that every person can understand and appreciate as he/she reads” (vii). In doing so, he has achieved a work that is timeless in its scope and application but limited in its failure to present certain key questions to the student.

Central to brother Turner’s work is an unfailing faith in the inspiration and inerrancy of the Bible as the written word of God. Though many fail to understand the nuances of this doctrine, Turner allows the word to stand on its own merits in order to demonstrate that, “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be competent, equipped for every good work” (2Tim 3:16-17; scripture quotations are from the ESV). Upon this premise he ably defends the authenticity of both the Old and New Testament scriptures against the claims of form criticism, oral tradition, the so-called “Documentary Hypothesis” and the alleged primacy of the gospel according to Mark. He points out that the “underlying concepts” inherent in these assertions is “that the Hebrew religion [and therefore Christianity along with it] simply evolved in the absence of direct inspiration from the God of the high heavens” (24). He points out, however, that such claims merely beg the question rather than provide an answer.

The second great subject of the work is the existence, character and work of both God the Father and God the Spirit. The existence of God is the very first teaching of Scripture (Gen 1:1) and to not hold this doctrine is to remove the possibility of salvation altogether (Heb 11:6). The Father is presented as “the designer,” the “supreme ruler” and the “originator” of all things (61, 331-332). Not only this, but his Spirit is just as divine, eternal and active. “In the beginning, God created the heavens and the earth. The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters (Gen 1:1-2).” The Spirit therefore serves as “the organizer, beautifier” and lawgiver of the Father toward his creation. His role, however, is not one limited to creation but extends throughout human history in the revelation of God’s written word to man (2Pet 1:21) as well as his continued role as the bearer of our prayers to God (Rom 8:26-27).

The author then shifts his focus to a lengthy discussion on the divinity, humanity and work of Jesus Christ. That Jesus has existed from eternity is clear from the writings of the Apostle John (see John 1:1-2,14). Brother Turner goes on to point out other important aspects of Christ as the Creator (Col 1:16), the innocent Lamb of God who was nonetheless found guilty (Isa 53:7-9), the sacrifice for man’s sins (Rom 3:26; Heb 9:22) and the first fruits from the dead (1Cor 15:20). One aspect of Christ’s work that is unfortunately not discussed in depth is what Christ accomplishes throughout the Old Testament before his permanent incarnation, on which brother Turner is virtually silent (see also Gen 16:7; John 8:56-58; and “The Pre-Incarnate Word”).

Against the onslaught of secular humanism, the author also appropriately discusses the true origins and nature of humanity. Humans are created in the image of God (Gen 1:26-27) and as such are worthy of special favor among God’s creatures, favor which the Psalmist himself struggled with. “[W]hat is man that you are mindful of him, and the son of man that you care for him? Yet you have made him a little lower than the heavenly beings and crowned him with glory and honor. You have given him dominion over the works of your hands; you have put all things under his feet” (Ps 8:4-6). Sin, however, threatens to destroy our favor with God (Isa 59:1-2) and without an appropriate remedy for this lost state, man would forever be separated from his Creator. Seeing this, though, God interposed the death of his own Son (Gen 2:16-17; 3:15) as a sacrifice for the sin of man so that God might reconcile both his infinite sense of justice on the one hand and his mercy on the other (see Isa 30:18). Only in this light is man properly understood as valuable in life, weak in sin and confident in submission (Jas 4:6-10).

Building on this platform, the author then shifts to the doctrine of the church as God’s chosen people. Though “all have sinned and fall short of the glory of God,” he has provided a means of salvation and righteousness with him “through faith in Jesus Christ for all who believe” (Rom 3:21-23). Since the church (literally the called-out) of God are those who have accepted the call of God through the gospel (Acts 2:39; 2Thess 2:14), the church is the body of the saved (Acts 2:41,47). We, then, as the people of God are called out of the world to work (Eph 2:10) and worship (John 4:23-24) in a way that expresses our grateful devotion as sons of God (Gal 3:26-27). Though attention is given in this section of the book concerning the early church’s practices of teaching, fellowship, the Lord’s Supper and prayers (293; see Acts 2:42) the emphasis in Turner’s treatment of worship is clearly on singing (289-327), saying little about the others except that they are commanded as necessary parts of the Lord’s Day assembly. He is also virtually silent on the nature of a woman’s role in this assembly (124; see 1Cor 14:34-35) as well as her submission in other aspects of life (1Tim 2:12-15).

On eschatology (that is, the study of last things) brother Turner is thankfully much more comprehensive. There is perhaps more emotion on this subject than any of the foregoing ones and it is with good reason that the author treats it last. He begins by well-defining the distinctions between a-, post- and premillennialism as well as the historic and dispensational views of the last (361-363) before dealing in turn with both the biblical and dispensational teachings on the rapture of the saved and the revelation of our Lord (363-372). Though Turner’s exposition of Daniel is somewhat fragmented and relies far too heavily on literal interpretation at the expense of context (see 373-405) he rightfully emphasizes the centrality of the resurrection to Christian eschatology, and the eventual triumph of the faithful over death (407-416).

One final aspect of the work remains to be discussed. Though brother Turner deals with it fairly early (in fact, immediately after his discussion of the Trinity; see 67-100), I personally view it to be of least importance concerning faith, salvation and fellowship: his teachings on angels, Satan and demons. To begin with, while I agree that angels exist, are created by God (Neh 9:6) and serve as his ministers (Heb 1:7,14) our agreement virtually ends here. Throughout this section little care is given regarding the Hebrew and Greek words themselves, both of which mean simply messenger (see Matt 11:10; Mark 1:2; Luke 7:27). Except then for the assumption that the word refers to heavenly beings rather than earthly men of God, no case from the New Testament can be made to prove that angels have ever sinned or that they are in fact free moral agents (see Jude 6; 2Pet 2:4). In fact, biblical passages that do refer to heavenly beings seem to imply quite the opposite since Christ had to come in the flesh in order to be tempted and aid fallen humanity (Heb 2; see also “The Definition of Angels”). Considered alongside Satan’s own inherently evil nature (John 8:44), we begin to understand that not only can Satan no longer be considered a “fallen angel” but that he could not even have been created (Gen 1:31; for more on this see “Did God Create Satan?”). Concerning demons brother Turner admits a certain ambiguity biblically but rather than launching a discussion concerning the etymology of the word or perhaps its use in ancient literature, he resigns the discussion stating that it “is more likely . . . that the demons were [are] the departed evil spirits of the present order of creation” (100; brackets in the original), a conclusion with which I concur.

To conclude, brother Turner has certainly provided a comprehensive look at the “fundamentals of the faith” but such praise stops short of a full recommendation. Many subjects are treated only in part, certain assertions are left unsupported, and his approach lacks a truly critical look at what one may rightfully call human tradition. Still, brother Turner occasionally shines through with interesting tidbits of historical, linguistic or other biblical insight, that may well aid the discerning student.

Many Infallible Proofs: Evidences for the Christian Faith

When an individual experiences repeated losses, dead ends, rejected pleas, or years of pain and suffering, they sometimes wish that life would come to an end. Suicide is often chosen by individuals as an escape from the temporary problems of life. As I write this article, I’m drawn to several recent news stories about suicide: on March 8, a suicide bomber in Iraq killed 32 other people and wounded 60;1 last week a Washington state law legalized physician assisted suicide;2 and today (March 9) a news article states that suicide hotlines in Massachusetts are experiencing 31% more calls now than at this time last year.3 Suicide is the third leading cause of death among youth between the ages of 15 and 24, and the sixth leading cause of death among children between the ages of 5 and 14.4

Suicide is a real problem in our world today, but not a new problem. Even the Bible records accounts of individuals who ended their lives in suicide. King Saul and his armorbearer each fell on their swords in suicide (1 Sam. 31:4). King Zimri set the palace on fire with himself inside, dying in suicide (1 Kin. 16:18). Ahithophel, a counselor of David and then of Absalom hung himself when his advice was not taken by Absalom (2 Sam. 17:23). Judas hung himself after it was obvious that Jesus would be killed (Mt. 27:5). Besides these individuals, there are others who requested that God take their life, including Elijah (1 Kin. 19:4) and Jonah (Jon. 4:3) - God, of course, did not grant their plea. The existence of suicide causes one to question the morality of suicide. In some occasions, suicide occurs when individuals due to illness are incapable of sound judgment. In these cases, we recognize that our just God does not hold individuals accountable for that which they are not capable of understanding. In many situations, however, it is sad that suicide is chosen as the easy way out for an individual wishing to escape some temporary problem - whether it be a problem of finances, of harassment, of coming punishment, of rejection, or of some other nature. Many individuals see suicide as the way to “just end it now” and escape all of their problems.

Suicide is not a proper response to problems, for many reasons. First, God expects us to face the consequences for our mistakes. God’s forgiveness does not remove consequences (2 Sam. 12:13-14), and it is not man’s place to do so through suicide. Second, suicide leaves many victims. The love God expects us to have for others is one in which we seek to show kindness to others, not to work them ill (Rom. 13:10). Suicide violates this principle. Third, suicide brings an end to the good I can do in life. Though Paul longed for the time in which he would die and be with God, he looked at every day he lived as a day to serve God (Ph. 1:20-26). Fourth, suicide ends a life created by God. There are few exceptions given in scriptures in which taking a human life is justified. Suicide is never given an exception by God, and so to take one’s life in suicide directly violates God’s will. For these reasons, and no doubt many others, suicide is not a righteous path.
To eliminate suicide from one’s list of options is not to say that options do not exist. As stated before, suicide is often chosen as a means to escape consequences. While repentance and forgiveness from God require one to face consequences, there are many means of support provided by God to the individual facing consequences. God provides encouragement through His word (Ps. 119:105-107). He provides support and encouragement through his people, Christians (Gal. 6:2; Rom. 12:15). Finally, God provides every necessity of life to those who follow Him (Mt. 6:33).

The support provided by God makes it possible for one to reject suicide, and choose to live. Making this choice, turning to God in faithfulness, and receiving the support God provides, enable an individual once on the brink of suicide to come to experience the “Peace of God, which passeth all understanding” (Phil. 4:7). If you or someone you know is battling with suicidal thoughts, always take these thoughts seriously - seek medical attention first to address any medical problems, and at the same time seek the support provided by God to deal with the issues of life.

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1 - http://www.dw-world.de/dw/function/0,,12215_cid_4082921,00.html?maca=en-en_nr-1893-xml-atom
2 - http://seattletimes.nwsource.com/html/localnews/2008819020_apwaassistedsuicide1stldwritethru.html
3 - http://www.foxnews.com/story/0,2933,506892,00.html
4 - http://www.aacap.org/cs/root/facts_for_families/teen_suicide

Looking Ahead with a Plan

There are few times during the year wherein we tend to be more introspective than we become at the turn of the calendar. Now that it is officially 2009, we should use this time of self-consideration to take into account more than just our waistlines, salary goals, vacation plans, and other such physical pursuits. Instead, let us use this time given us by our Lord to examine the most important aspect of our lives there is for us to consider…our souls.

The apostle Paul, writing to those individuals in Thessalonica, told them to, “Prove all things; hold fast that which is good. Abstain from all appearance of evil” (I Thess 5:21-22). Now, much has been written and said about these two short verses over the years, but let us take a moment to consider exactly what they meant to those brethren of the Fist Century in Thessalonica, and what they must mean to us today as well.

First, we can see that the context of this passage is in relation to the receiving of prophesyings in the church (vs. 20). The brethren there in Thessalonica were not to “despise” them; that is, they were not to reject them out of hand. Instead, they were to consider them for their veracity (prove them), hold tightly to those that rang true, and discard those that had the consistency of wrongfulness about them. True, this required a bit of judgment on the part of the Thessalonians, but using the written word they had thus far, and the teachings of Paul and other known men of God as their guide, they were certainly capable of complying with this direct command. If not, how could a just God give it to them through the power of an inspired writing such as this book?

Second, we can see that the concepts of “proving,” “holding fast,” and “abstaining” are just as bindable upon us as they were on those of the First Century. We know that “if we do as they did, we shall be as they were,” and it is upon that appeal of sameness…planting the seed of the word in the good soil of our hearts (Matt 13:1-23)…that we look to the example of those of our brethren from long ago, and make the application of what they were commanded to do to our own lives today. None of the Bible was written specifically to any of us, and so it can only be applied through the laws of reason and logic to our lives in understandable and conformable ways.

Third, we can know what those words mean. “Prove” literally means “to be found acceptable,” and was used in reference to the examination of ancient coins to make certain that they were not counterfeit in any way. “Hold fast” carries with it the idea of “to hold down” as if to restrain by force. The idea is that the object being held in this manner is one that must be retained at all cost. “Abstain” comes from a very similar word to the previous one, but it means “to hold [one’s self] back” instead.

Finally, we must put all of this information together and realize that, whenever we are taught something (whether from the pulpit, class room, school house, move theater, playground, office, or home, etc.), it is our Christian duty to examine that new information against the sure pattern of God’s revealed word. Then, having tried the teaching to discover its purity (or lack thereof), we must hold fast to that which is righteous, as though our lives depended upon it; and hold our selves far back from those teachings which are discovered to be counterfeit, vain, and damnable.

Brethren, if we’ll all do that consistently…this year will be one of our best ever!

I recently read an article once again proclaiming the intelligence of primates. The article described different problem solving activities of chimpanzees. The apes were first taught that certain activities would cause a machine to release food. After being successful a few times the controls of the machine were separated so that one chimpanzee was no longer able to activate the machine alone. The next step was putting two chimps in the area at the same time, and seeing if they would cooperate to get the food reward. In the final stage of the experiment one ape was set free in the area with multiple chimps left in cages that could be opened by the free chimp. Consistently the free chimp would release only one other chimp, and if the free chimp had worked in the room successfully with one of the caged chimps, the previous partner was the one the free chimp chose to release.There is no doubt that God created many beings other than humans with great cognitive ability. However, there are some things that no animal has the ability to learn or do, and Worship is one of those things. Consider the following contrast.

Singing is to be part of our worship in the New Testament. This singing is to be more than merely making melodious sounds. Singing is to be communicating and edifying to others. “Speaking to one another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord;” (Eph 5:19). In order for our singing to be worship it must also be motivated from a heart of adoration toward God. God is Spirit (John 4:24) and is not served with physical or outward gestures. While a chimpanzee could be trained to imitate singing, could it ever be trained to be motivated from the right heart as it committed right deeds?

Prayer is an important part of our worship. We are to pray with the spirit and understanding (1 Cor 14:15). Our prayers are to be offered in faith without doubting (James 1:6). We are to pray for our enemies and those who would harm us (Luke 6:28). Once again our motivation must come from a righteous and selfless heart. While an ape could be trained to bow a head or look to heaven; while it could be taught to fold hands or lift them up; could an ape pray in a Spiritual way?

The Lord’s Supper is to be a memorial of the sacrifice of Christ (1 Cor 11:24, 25). It is to be done in a spirit of adoration and consideration of our own lives. To partake unworthily or without considering the sacrifice of Christ is to call down condemnation (1 Cor 11:28, 29). So again the right attitude is essential, else one is not worshiping God. A chimp could certainly be trained to break a cracker and eat, or to drink grape juice. However could it do so while discerning the body and blood of Christ? The same reasoning could be used with our free-will offering, and partaking of the Word of God. The heart and mind must be used in ALL aspects of our worship. While an ape could put money in the basket and could be trained to sit without making distractions during a sermon, that is NOT worship.

What about humans who gather on the Lord’s Day? Are we conforming to expected behavior patterns that have been instilled in us from youth, or doing something more? Is the extent of our prayers folding hands and bowing heads? Is the Lord’s Supper more than eating and drinking? Are we engaging the heart and mind in worship to the All Mighty? Or to put it another way, on Sunday as you fill a pew is it worship, or are you just aping around?T. Parker

When I initially ran this article on 11 Oct 08, the final paragraph contained a statement that is at best ambiguous and at worst misleading. That paragraph has since been revised to better state the biblical case on this vital subject (other minor editorial changes have also been made). I sincerely apologize to our readers and in the future will endeavor to provide more precise information. Many thanks for your continued patience and support. - Jon Burnett

Change is essential to Christian living. In fact, obeying the gospel of Christ would be impossible without making some changes. We are called to change what we believe (Rom 10:17), to change how we think (Rom 12:1-2), how we speak (Rom 10:9-10), how we behave (Rom 6:1-6) and to change for whom we do all these things (Eph 2:10). But change itself is not always good. When man took and ate of the tree of the knowledge of good and evil, something changed. Through his sin, he separated himself from God (Isa 59:1-2), he brought death into the world (Rom 5:12-14) and he destroyed the abundance of our lives in a way that only the death of God’s Son could restore (Rom 5:15-17). Change itself, then, is neither good nor evil.

Recently, some of my brethren have issued a cry for change. Changes that are prompted by what is being called the ‘Emergent’ or ‘Emerging Church.’ One organization within this otherwise decentralized movement defines itself as, “a growing, generative friendship among missional Christians seeking to love our world in the Spirit of Jesus Christ” (from their page “About Emergent Village”). Their emphasis on personal relationships is rooted in a conviction, “that living in reconciled friendship trumps traditional orthodoxies – indeed, orthodoxy requires reconciliation as a prerequisite.” They go on to say, “Above all, we became convinced that living into the Kingdom meant doing it together, as friends. Thus, we committed ourselves to lives of reconciliation and friendship, no matter our theological or historical differences” (About, emphasis in original).

While this will appeal to many, the second of their “Values and Practices” quickly alerts us that there is nothing ‘new’ or ‘friendly’ about this reemerging ecclesiology.

“We are committed to honor and serve the church in all its forms – Orthodox, Roman Catholic, Protestant, Pentecostal, Anabaptist. We practice ‘deep ecclesiology’ – rather than favoring some forms of the church and critiquing or rejecting others, we see that every form of the church has both weaknesses and strengths, both liabilities and potential.

“We believe the rampant injustice and sin in our world requires the sincere, collaborative, and whole-hearted response of all Christians in all denominations, from the most historic and hierarchical, through the mid-range of local and congregational churches, to the most spontaneous and informal expressions…” (emphases added).

 But is there really more than one ‘form’ of the church? Are there indeed Christians in all denominations? Is there not but one body of Christ (Eph 4:4)? Is there not but onefoundation and one Cornerstone of His church (Eph 2:19-22; cf. Mat 16:17-19)? Did not God reveal one ideal pattern of leadership for His people (Eph 1:22-23; Php 1:1)? Or did God simply give us a plan for a ‘shallow’ church?

So to what extent is ‘friendship’ the goal of the Christian? Or, to word this question in a more familiar way, “What is the relationship between truth and unity?” Luke writes that the believers immersed on the Day of Pentecost “continued steadfastly in the apostles’ doctrine and fellowship” (Act 2:41-42, NKJV, emphasis added). To Rome, Paul repeats this formula in the negative, urging the saints in that place to “note those who cause divisions and offenses, contrary to the doctrine which you learned, and avoid them” (Rom 16:17, emphasis added). Taken together, we see that we must have truth and unity if we are to be pleasing to God. We cannot have fellowship with those who do not obey the teachings of Christ; we cannot obey God’s word without being at peace with those who do the same; and we know that one does not obey these teachings when he causes division contrary to God’s word.

So while the Emerging definition of ‘friendship’ is correct in its critique of denominationalism, its solution is simply toreassert the equally fallacious doctrine of ecumenicalism. The Emerging Church clamors for unity and yet encourages us to be content with the causes for our division. Such a ‘friendship’ leaves us with neither truth nor unity; it is a toleration of the doctrines of men at the expense of our relationship with God. Instead, we should remember the words of the apostle Paul, “Now I say this, that each of you says, ‘I am of Paul,’ or ‘I am of Apollos,’ or ‘I am of Cephas,’ or ‘I am of Christ.’ Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul” (1Co 1:12-13).

Rather than divide by the names of men or their doctrines, we should instead “speak the same thing … that there be no divisions among you, but that you be perfectly joined together in the same mind and in the same judgment” (1Co 1:10). Toward this end, Christ gave us His inspired writers, “so that we may no longer be children, tossed to and fro … and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes. Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love” (Eph 4:14-16, ESV).

The Emerging Church chose its name to emphasize that it is “coming into view … requiring immediate action … crossing a boundary” (About). On this there can be agreement:  we recognize some age-old false doctrines that cross boundaries laid down by the word of God and that therefore require our immediate action. Change is no doubt needed in the church today but any changes should lead us closer to Christ, not further away. Our prayers are with those who have already begun making changes in the direction of the latter.