Shocking Secrets Hidden By The Pro Homosexual Lobby

As Christians, our primary argument against the homosexual lifestyle must be God's clear repudiation of homosexuality in Scripture (Leviticus 18:22, Leviticus 20:13, Deuteronomy 23:17, Matthew 19:4-6, Romans 1:18-32, 1 Corinthians 6:9-10, 1 Timothy 1:8-11, Jude 1:7). In 2 Corinthians chapter 2 we see that we, as Christians, are the aroma of Christ. To those who are being saved this is the smell of life. But to those who remain dead in their sin the aroma of Christ is the stench of death. We cannot remove everything offensive from the Gospel and expect there to be anything left. The cross of Christ is offensive precisely because the horrific price that our Lord paid points to the horrific depth of sin we have committed. Removing homosexuality from that list of crimes against God is not only a lie to those who are in bondage to this lifestyle. It also steals from them the reason why they would need such a wonderful Savior to suffer God's wrath in their place.

CJ Mahaney says: "You will never see the cross as something done for you unless you first see it as something done by you."It's why the famous song asks the question: Were you there when they crucified my Lord? It's why Luther said that we all walk around with His nails in our pockets. And it's why rejecting the imputation of Adam's sin to us also is a rejection of our sins being imputed to Christ. Seeing our own sin makes us love our Savior and makes it easy to love homosexuals trapped in their own sin. And if we really love homosexuals then we must do all we can to help them see their own sin that they too may love our glorious Savior.

Having said this, during some recent research on this subject for a presentation I was delivering, I was shocked to discover some highly concealed statistics regarding those who indulge in the homosexual lifestyle.

Life Expectancy:
Practicing homosexuals, on average, have a vastly reduced lifespan. Thomas Norup of Statistics Denmark provided data for the years 1990 through 2002. On average, ever-married men outlived the ever-homosexually-partnered by 23 years in Denmark (74 years v. 51 years) (Presented by Dr. Paul Cameron of the Family Research Institute at the March 2007 Eastern Psychological Assn Convention, in Philadelphia).

Likelihood of Contracting HIV/AIDS:
The US Center for Disease Control said, in 2009, that a homosexual male is 44 times more likely to get HIV/AIDS than a heterosexual male.

Connections with Pedophilia:
Although homosexuals account for less than two percent of the population, they constitute about a third of child molesters. (K. Freund and R.I. Watson, "The Proportions of Heterosexual and Homosexual Pedophiles Among Sex Offenders Against Children: An Exploratory Study," Journal of Sex and Marital Therapy 18 (Spring 1992): 3443, cited in "The Problem of Pedophilia," op. cit. Also, K. Freund and R.I. Watson, "Pedophilia and Heterosexuality vs. Homosexuality," Journal of Sex and Marital Therapy 10 (Fall 1984): 197, cited in NARTH Fact Sheet.)

Further, as noted by the National Association for research and Therapy of Homosexuality (NARTH), "since homosexual pedophiles victimize far more children than do heterosexual pedophiles, it is estimated that approximately 80 percent or pedophile victims are boys who have been molested by adult males. (7. Thomas Schmidt, Straight and Narrow? Compassion and Clarity in the Homosexuality Debate (Downers Grove, IU.: Intervarsity Press), p. 114, cited in "The Problem of Pedophilia, op. cit., p. 2. )

If the secular authorities are so dedicated to the education of our children about this "lifestyle" why are they not mentioning these statistical realities? What follows is John Macarthur giving a lengthy presentation on thinking biblically about homosexuality:

Exposing And Expelling Heretics (Part 15)

Today we pick up from where we left off last week on our expository journey through the Epistle of Jude. Verse 8 of Jude's Epistle gives four characteristics of apostates that infiltrate the church. Last week we looked at the first of these, which is that they are dreamers or the kind of people who appeal to some extra-biblical revelation to elevate themselves in the congregation. They may have a special "anointing" or been given a special "vision" by God. Today we will look at the second characteristic in verse 8 which is that these false teachers "defile the flesh". This is a part of my verse by verse exposition through the Epistle of Jude for our church plant in Denmark - Kristuskirken.

1 Jude, a servant of Jesus Christ and brother of James, To those who are called, beloved in God the Father and kept for Jesus Christ: 2 May mercy, peace, and love be multiplied to you. 3 Beloved, although I was very eager to write to you about our common salvation, I found it necessary to write appealing to you to contend for the faith that was once for all delivered to the saints. 4 For certain people have crept in unnoticed who long ago were designated for this condemnation, ungodly people, who pervert the grace of our God into sensuality and deny our only Master and Lord, Jesus Christ. 5 Now I want to remind you, although you once fully knew it, that Jesus, who saved a people out of the land of Egypt, afterward destroyed those who did not believe. 6 And the angels who did not stay within their own position of authority, but left their proper dwelling, he has kept in eternal chains under gloomy darkness until the judgment of the great day 7 just as Sodom and Gomorrah and the surrounding cities, which likewise indulged in sexual immorality and pursued unnatural desire, serve as an example by undergoing a punishment of eternal fire. 8 Yet in like manner these people also, relying on their dreams, defile the flesh, reject authority, and blaspheme the glorious ones. (Jude 1-8)

Jude 8 says that apostates "defile the flesh". They are marked by underlying carnality and sensuality. John Macarthur describes this when he says:

Flesh means here the body, physical body. It's not talking about the essence of depravity in Romans 7, you can't defile that , it's already defiled. This is talking about sarx,the actual body. And the word defiled is from a verb miaino, it means to stain, to dye something, like you dye clothing, material. It means to pollute, it means to corrupt. And when you link staining, polluting, corrupting with the word sarx,or flesh, it speaks of sexual sin and immorality. Apostate false teachers are inevitably immoral. It may not be publicly visible, because they cover it up. But the corruption is unrestrained, it has to be because they have abandoned the truth.

Along with sexual immorality, a far more visible characteristic of defiling the flesh is the apostate's materialism and love of worldly wealth. Jude goes on to describe this in verse 11:

Woe to them! For they walked in the way of Cain and abandoned themselves for the sake of gain to Balaam’s error and perished in Korah’s rebellion. (Jude 11)

The prophet Ezekiel was instructed by God to speak out about this behavior:

"Son of man, prophesy against the shepherds of Israel; prophesy, and say to them, even to the shepherds, Thus says the Lord GOD: Ah, shepherds of Israel who have been feeding yourselves! Should not shepherds feed the sheep? You eat the fat, you clothe yourselves with the wool, you slaughter the fat ones, but you do not feed the sheep. (Ezekiel 34:2-3)

Paul also proclaimed a damning indictment upon those who preach material prosperity:

If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness, he is puffed up with conceit and understands nothing. He has an unhealthy craving for controversy and for quarrels about words, which produce envy, dissension, slander, evil suspicions, and constant friction among people who are depraved in mind and deprived of the truth, imagining that godliness is a means of gain. Now there is great gain in godliness with contentment, for we brought nothing into the world, and we cannot take anything out of the world. But if we have food and clothing, with these we will be content. But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs. But as for you, O man of God, flee these things. Pursue righteousness, godliness, faith, love, steadfastness, gentleness. Fight the good fight of the faith. Take hold of the eternal life to which you were called and about which you made the good confession in the presence of many witnesses. I charge you in the presence of God, who gives life to all things, and of Christ Jesus, who in his testimony before Pontius Pilate made the good confession, to keep the commandment unstained and free from reproach until the appearing of our Lord Jesus Christ, which he will display at the proper time—he who is the blessed and only Sovereign, the King of kings and Lord of lords, who alone has immortality, who dwells in unapproachable light, whom no one has ever seen or can see. To him be honor and eternal dominion. Amen. (1 Timothy 6:3-16)

This is a startling passage and explicit enough to make many of us wonder how so many extortioner preachers get away with their brazen appeals for money and promises of prosperity. The King James Version actually includes the phrase "from such [people] withdraw thyself". Luther's 95 Theses which were the fuse for the reformation were initially provoked by the disgraceful Roman Catholic practice of selling indulgences. Luther also did some very good "stand up" on the subject:



But if you thought indulgences died out in the reformation then think again . . .



There is a lot of outrage at the moment over TD Jakes' invitation to the Elephant Room conference because he denies the historic biblical doctrine of the Trinity. But as you can see from the video, the problems with "the Bishop" TD Jakes go way beyond that!

Closing on a positive note, if you are wondering what to look for in a faithful pastor of the flock then listen to Paul's instructions on what characterizes a true shepherd:

For an overseer, as God’s steward, must be above reproach. He must not be arrogant or quick-tempered or a drunkard or violent or greedy for gain, but hospitable, a lover of good, self-controlled, upright, holy, and disciplined. He must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it. (Titus 1:7-9)

Next week we'll take a look at the third characteristic of an apostate as found in Jude verse 8 - they reject authority!

Go Back To Part 14
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RC Sproul On Reformation Day

It was wonderful yesterday to attend church and commemorate the Protestant Reformation. My friend Mikael preached a thrilling sermon on the imputed righteousness of Christ, how wonderful this reality is to be forgiven and declared righteous, and how all gospels that deny this (including Catholicism to this very day) are false.

In honor of Reformation day RC Sproul at Ligonier Ministries has written the following article which I just had to post here. And guess what, if you scroll down to the bottom you can click on a link where you can get a special free download of a children's audio book by RC Sproul in honor of this historic day. Be quick, the free download is available for a limited time!


On October 31, 1517, Martin Luther tacked up 95 theses on the church door at Wittenberg. With this act, he hoped to provoke a discussion among the scholars about the abuses of the indulgences by the Roman Catholic Church. He was not trying to create a public furor by any means, but within a fortnight, these theses had spread through the country like wildfire. The last thing Luther had in mind was to start some kind of major controversy, but nevertheless major controversy did begin.

From the discussions at Wittenberg, the disputations began to accelerate and escalate. Copies of the theses reached Rome and critical meetings were scheduled with the young monk. In these debates, Luther was maneuvered into proclaiming publicly that he had questions about the infallibility of church councils and also that he thought that it was possible that the pope could err. In 1520 a papal encyclical was issued which condemned Martin Luther as a heretic. Luther burned the document in a public bonfire and his defiance before the church was now a matter of record.

In response, Martin Luther picked up his pen to challenge the entire penitential system of the Roman Catholic Church, which undermined in principle the free remission of sins that is ours in the gospel. By doing so, he was unswervingly advocating his commitment to sola fide, the doctrine of justification by faith alone.

In 1521, Luther was summoned to the Imperial Diet, an authoritative meeting that involved the princes of the church, called by the Emperor of the Holy Roman Empire to be held in the city of Worms in Germany. Luther was an outlaw. For him to appear at the Diet was to risk his very life; therefore, he was given safe conduct by the Emperor to attend. With a few friends, Luther traveled from Wittenberg to Worms. The eyewitnesses of that episode tell us that when Luther’s little covered wagon appeared around the corner of the bend, there were lookouts posted in the church tower at Worms. All the people were agog waiting for the arrival of this notorious person. When Luther’s caravan was sighted, people were throwing their hats in the air, blowing trumpets, and creating all the fanfare of the arrival of the hero. It was the 16th century answer to a ticker-tape parade.

Things, however, became very solemn in a hurry because the next day he appeared before the Diet. His books were stacked on a table in the room, and he was asked and ordered to recant of his writings. This surprised Luther because he thought he was going to have an opportunity to defend his writings; but the only question really of any importance that was asked of him was this: “Are these your writings?” And when he said yes, they said, “Are you ready to recant of them?”

Hollywood has their version of Luther standing there boldly with his fist in the air saying, “Here I stand!” and so on. But instead he dropped his chin on his chest and muttered something that nobody could understand, so they asked him to speak up. “What did you say?” He said, “May I have 24 hours to think about it.” And so Luther was granted a reprieve of 24 hours to return to his room to contemplate the seriousness of this occasion.

The prayer that Luther wrote in that ensuing 24-hour period was one of the most moving prayers I have ever read in my life. In that prayer, Luther cried out for God in his sense of total loneliness fearing that God had abandoned him, and proclaimed, “O Lord, I am Thine, and the cause is Thine, give me the courage to stand.”

And on the morrow, Luther was called once again back to the court and was told to reply to the question. He said to the Diet, “Unless I am convinced by sacred Scripture or by evident reason, I cannot recant, for my conscience is held captive by the Word of God, and to act against conscience is neither right nor safe. Here I stand. I can do no other. God help me.” And with that there was an instant uproar.

The Emperor himself later indicated his regret that he even gave Luther a safe conduct, and immediately put a new price on his head. As Luther was leaving the city, his friends staged a kidnapping to protect him and took him away in a fast horse through the forest. They hid him for a year in Wartburg at the castle disguised as a knight. During that year, Luther undertook the task of translating the Bible from the biblical languages into German. And that perhaps was his most important legacy of that time - that he made the Bible available to the common people. And with that the Reformation was born.

—R.C. Sproul (from the series, Heroes of the Christian Faith)

Click Here To Download A Free Audio Book By RC Sproul (for a limited time only).

Exposing And Expelling Heretics (Part 11)

Today we pick up from where we left off last week on our expository journey through the Epistle of Jude. Today we will take an interesting look at four false substitutes for the biblical doctrine of hell. This is a part of my verse by verse exposition through the Epistle of Jude for our church plant in Denmark - Kristuskirken.

1 Jude, a servant of Jesus Christ and brother of James, To those who are called, beloved in God the Father and kept for Jesus Christ: 2 May mercy, peace, and love be multiplied to you. 3 Beloved, although I was very eager to write to you about our common salvation, I found it necessary to write appealing to you to contend for the faith that was once for all delivered to the saints. 4 For certain people have crept in unnoticed who long ago were designated for this condemnation, ungodly people, who pervert the grace of our God into sensuality and deny our only Master and Lord, Jesus Christ. 5 Now I want to remind you, although you once fully knew it, that Jesus, who saved a people out of the land of Egypt, afterward destroyed those who did not believe. 6 And the angels who did not stay within their own position of authority, but left their proper dwelling, he has kept in eternal chains under gloomy darkness until the judgment of the great day- 7 just as Sodom and Gomorrah and the surrounding cities, which likewise indulged in sexual immorality and pursued unnatural desire, serve as an example by undergoing a punishment of eternal fire. (Jude 1-7)

Who is the major enemy in this war that we are called to fight in contending for this once for all delivered faith? Ultimately it is Satan who controls these false teachers that have crept into the church. Just as Jude comforts the Christians with the knowledge of God’s election, so he also assures them of the certain damnation of these false teachers or apostates. Jude gives three examples from history to remind his audience of the certainty of damnation for these apostates.

In verse 5 Jude reminds us that after rescuing Israel out of Egypt, God destroyed those who did not believe. In verse 6 he reminds them of the demons that did something that was extra evil and are now locked up in hell. And in verse 7 he gives an example of the of the Gentiles of Sodom and Gomorrah that practiced gross immorality and rampant homosexuality but were destroyed by God as rained eternal fire on those two cities.

The doctrine of hell is not a popular subject today. Many preachers try to pretend it’s not in the Bible because it is too scary and no one wants to go there which is actually the whole point! In verse 23 Jude reminds the church of how serious this is when he calls on them to:

save others by snatching them out of the fire (Jude 23a).

The fact that so many churches refuse to speak of hell and so many pastors find it contrary to God’s love only shows that they have no understanding of Who God is and who we are. If God is loving then He must also be wrathful. What do you think of those policemen in Muslim countries who look the other way when Muslims attack Christians and murder them right in front of the police station? They are unloving because they have no desire to punish evil. It is because God is good and loving that there must be a hell. Just as God loves all that is good he hates all that is evil.

God judgeth the righteous, and God is angry with the wicked every day. (Psalm 7:11)

The boastful shall not stand before your eyes; you hate all evildoers. (Psalm 5:5)

It is not just what we do but also Who He is. The Bible says that all liars will end up in hell. If that seems severe then think of this illustration that I use ad infinitum (it is worth repeating because it is worth memorizing). If I lie to my daughter, she can do nothing to me. If I lie to my wife I will be sleeping on the sofa. If I lie to my boss he can fire me. And if I lie to the government they can throw me in jail. Though the crime never changed the higher the authority the bigger the consequence. Now, what if God is an infinite authority, then all lies are an infinite crime. If God is infinitely Holy and He judges all of our actions, all of our words, and all of our thoughts and He is infinitely good and infinitely loving and infinitely righteous then it is heaven that should confuse us. We should really be asking the question how can anyone be right with God. And that is the right question to ask and I will answer that question later.

Before taking a closer look at verse 5 in Jude's letter it is worthwhile refuting four popular modern preaching ideas that try to get rid of hell or make it softer.

1. Annihilationism

This is the idea that hell is not eternal punishment but that the wicked will be destroyed and no longer exist. This idea has little basis in Scripture but comes more out of the emotions of those who cannot believe in eternal punishment. John Stott readily admitted this when articulating his annihilationist view. The silver bullet to this view is Matthew 25:46 which comes right at the end of the Jesus' frightening story of when the sheep (true converts) and the goats (false converts) will be separated:

And these will go away into eternal punishment, but the righteous into eternal life.

The two words "eternal" in this verse are known as a perfect greek pair. They are the mirror image of each other. To deny eternal punishment you must also deny eternal life because they both carry the same meaning in that verse.

2. Purgatory

This evil lie is an invention of the Catholic church found nowhere in Scripture. It is supposed to be a temporary hell where people can have their sins atoned for or paid for by some relative. The Catholic church used purgatory to make money by claiming that they could release dead relatives from purgatory if you paid them enough money. This evil practice is what provoked Martin Luther to nail his 95 theses to the church door in Wittenberg which was the bomb that started the reformation. Emergent church leader Greg Boyd actually teaches purgatory in the present day. But the idea is found nowhere in Scripture. There is eternal life and eternal punishment and once we are dead it is too late.

3. Hell Is Separation From God

This modern evangelical phrase shows itself to be worthless in the clear light of Scripture:

If anyone worships the beast and its image and receives a mark on his forehead or on his hand, he also will drink the wine of God’s wrath, poured full strength into the cup of his anger, and he will be tormented with fire and sulfur in the presence of the holy angels and in the presence of the Lamb. And the smoke of their torment goes up forever and ever, and they have no rest, day or night, these worshipers of the beast and its image, and whoever receives the mark of its name. (Revelation 14:9-11 emphasis mine)

4. The Fire, Darkness and Punishment are Symbols

John Piper says that:

Even if I try to make the Lake Of Fire a symbol, I am confronted with the terrifying thought that symbols are not overstatements but understatements of reality. Jesus did not choose these symbols to tell us that hell is easier than burning (Brothers We Are Not Professionals P114).

The truth is that if we preach hell as something totally horrifying, then it actually makes salvation more meaningful and wonderful. The wrath of God is real and something that should terrify us. It is the reason that Jesus trembled in the garden and sweated drops of blood asking if there was another way. The Jews did not scare Jesus, neither did the Romans, and neither did Satan. But the Lord asked if He could avoid the “cup”. What was that “cup” – it was the cup of God’s wrath that had to be poured out on Him as a substitute in the place those who deserved God’s wrath but trusted in Him as the One who would pay for their sins. When we preach hell and God’s wrath in full terror then we are magnifying His love and salvation.

So in Jude verse 4 the church is reminded that the false teachers among them "who long ago were designated for this condemnation". Verses 5-7 are a lesson in history to remind us that this damnation is absolutely certain and we will explore this lesson from history next week . . .

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What Cessationism Is Not - The Cessationist Stink (Part 9)

This is a lengthy but extremely helpful and well researched article that responds to many of Mark Driscoll's assertions about Cessationism.

What Cessationism Is Not
By Nathan Busenitz (Nathan is a lecturer at The Masters Seminary - hoping to be sitting in one of his classes this time next year!)
11 August 2011

Much ado has been made (both on this blog and elsewhere) about the recent “anti-cessationist” comments of a popular Seattle-based pastor. I don’t desire to enter a war of words, or become embroiled in an online controversy. But I do hope to make a helpful contribution to the conversation.

Over the last few years, I’ve enjoyed investigating the historical record regarding the charismatic gifts, especially the gift of tongues. And I can only hope that the above pastor, and his co-author, will treat the material responsibly in their upcoming work on the subject. (Who knows, maybe they’d be open to a two-views book?)


I would also hope that, in the process of critiquing the cessationist position, the authors do not create a straw man version of cessationism. (I’ll admit that, based on what I’ve read so far, I’m afraid the straw man is already under construction.)

Nonetheless, in an effort to dismantle a fallacious misrepresentation before it is built, I offer the following four clarifications about what cessationism is not:

1. Cessationism is not anti-supernatural, nor does it deny the possibility of miracles.

When it comes to understanding the cessationist position, the question is not: Can God still do miracles in the world today? Cessationists would be quick to acknowledge that God can act at any time in any way He chooses. Along these lines, John MacArthur explains:

Miracles in the Bible [primarily] occurred in three major periods of time. The time of Moses and Joshua, the time of Elijah and Elisha, and the time of Christ and the apostles. . . . And it is during those three brief periods of time and those alone that miracles proliferated; that miracles were the norm; that miracles were in abundance. Now God can interject Himself into the human stream supernaturally anytime He wants. We’re not limiting Him. We’re simply saying that He has chosen to limit Himself to a great degree to those three periods of time. (Source)

Cessationism then does not deny the reality that God can do whatever He wants whenever He wants (Psalm 115:3). It does not put God into a box or limit His sovereign prerogative.

But it does acknowledge that there was something unique and special about the age of miracles and miracle-workers that defined the ministries of Moses and Joshua, Elijah and Elisha, and Christ and His apostles. Moreover, it recognizes the seemingly obvious fact that those kinds of miracles (like parting the sea, stopping the rain, raising the dead, walking on water, or instantly healing the lame and the blind) are not occurring today.

Thus, cessationists conclude that:

The apostolic age was marvelously unique and it ended. And what happened then is not the normal thing for every Christian. The normal thing for every Christian is to study the Word of God, which is able to make us wise and perfect. [It] is to live by faith and not by sight. (Ibid.)

But can God still do extraordinary things in the world today? Certainly He can, if He chooses to do so. In fact, every time a sinner’s eyes are opened to the gospel, and a new life in Christ is created, it is nothing short of a miracle.

In his helpful book, To Be Continued?, Samuel Waldron aptly expresses the cessationist position this way (on p. 102):

I am not denying by all this that there are miracles in the world today in the broader sense of supernatural occurrences and extraordinary providences. I am only saying that there are no miracles in the stricter sense [of] miracle-workers performing miraculous signs to attest the redemptive revelation they bring from God. Though God has never locked Himself out of His world and is still at liberty to do as He pleases, when He pleases, how He pleases, and where He pleases, He has made it clear that the progress of redemptive revelation attested by miraculous signs done by miracle-workers has been brought to conclusion in the revelation embodied in our New Testaments.

So, the question is not: Can God still do miracles?

Rather, the definitive question is this: Are the miraculous gifts of the New Testament still in operation in the church today–such that what was the norm in the days of Christ and the apostles ought to be expected today?

To that, all cessationists would answer “no.”

2. Cessationism is not founded on one’s interpretation of “the perfect” in 1 Corinthians 13:10.

For that matter, it seems there are almost as many views of “the perfect” among cessationist scholars as there are commentators who write about 1 Corinthians 13:8–13. Space in this article does not permit a full investigation into each of these, but rather a cursory explanation of the major positions.

The Different Views

(1) Some (such as F.F. Bruce) argue that love itself is the perfect. Thus when the fullness of love comes, the Corinthians will put away their childish desires.

(2) Some (such as B.B. Warfield) contend that the completed canon of Scripture is the perfect. Scripture is described as “perfect” in James 1:25, a text in which the same word for “mirror” (as in v. 12) is found (in James 1:23). Thus partial revelation is done away when the full revelation of Scripture comes.

(3) Some (such as Robert Thomas) contend that the mature church is the perfect. This view is primarily based on the illustration of verse 11 and on the close connection between this passage and Eph. 4:11–13. The exact timing of the church’s “maturity” is unknown, though it is closely associated with the completion of the canon, and the end of the apostolic era (cf. Eph. 2:20).

(4) Some (such as Thomas Edgar) see the believer’s entrance into the presence of Christ (at the moment of death) as the perfect. This view accounts for the personal aspect of Paul’s statement in verse 12. Paul personally experienced full knowledge when he entered Christ’s presence at his death (cf. 2 Cor. 5:8).

(5) Some (such as Richard Gaffin) see the return of Christ (and the end of this age) as the perfect. This is also the view of most continuationists. Thus, when Christ comes back (as delineated in chapter 15), the partial revelation we know now will be made complete.

(6) Some (such as John MacArthur) view the eternal state (in a general sense) as the perfect. This explanation interprets the neuter of to teleion as a reference to a general state of events and not a personal return of Christ. This view overlaps with both numbers 4 and 5 above in that, according to this view: “For Christians the eternal state begins either at death, when they go to be with the Lord, or at the rapture, when the Lord takes His own to be with Himself” (John MacArthur, First Corinthians, p. 366).

Of these views, I personally find the last three more convincing than the first three. This is primarily due (I will confess) to the testimony of church history. Dr. Gary Shogren, after doing an in-depth study of some 169 patristic references to this passage, concludes that the church fathers overwhelmingly saw the perfect in terms of something beyond this life (most normally associating it with the return of Christ, or with seeing Christ in heaven). Even John Chrysostom (who was clearly a cessationist) saw it this way. While not authoritative, such historical evidence is difficult to dismiss.

In any case, my point here is simply this: The interpreter can take any of the above positions, and still remain a cessationist. In fact, there are cessationists who hold to each of the positions listed above (as the names I’ve listed indicate).

Thus, Anthony Thiselton notes in his commentary on this passage: “The one important point to make here is that few or none of the serious ‘cessationist’ arguments depends on a specific exegesis of 1 Cor 13:8–11. . . . These verses should not be used as a polemic for either side in this debate” (NIGTC, pp. 1063–64).

3. Cessationism is not an attack on the Person or work of the Holy Spirit.

In fact, just the opposite is true. Cessationists are motivated by a desire to see the Holy Spirit glorified. They are concerned that, by redefining the gifts, the continuationist position cheapens the remarkable nature of those gifts, lessening the truly miraculous working of the Spirit in the earliest stages of the church.

Cessationists are convinced that, by redefining healing, the charismatic position presents a bad testimony to the watching world when the sick are not healed. By redefining tongues, the charismatic position promotes a type of nonsensical gibberish that runs contrary to anything we know about the biblical gift. By redefining prophecy, the charismatic position lends credence to those who would claim to speak the very words of God and yet speak error.

This, then, is the primary concern of cessationists: that the honor of the Triune God and His Word be exalted—and that it not be cheapened by watered-down substitutes.

And how do we know if something is authentic or not? By comparing it to the written testimony of Scripture. Does going to the Bible to define the gifts mean that we are bypassing the Holy Spirit? Quite the contrary. When we search the Scriptures, we are going to the testimony of the Holy Spirit Himself to discover what He has revealed about the gifts that He bestowed.


As a cessationist, I love the Holy Spirit. I would never want to do anything to discredit His work, diminish His attributes, or downplay His ministry. Nor would I ever want to miss out on anything He is doing in the church today. And I’m not the only cessationist who feels this way.

Because we love the Holy Spirit we are thankful to God for the Spirit’s amazing and ongoing work in the body of Christ. His works of regenerating, indwelling, baptizing, sealing, assuring, illuminating, convicting, comforting, confirming, filling, and enabling are all indispensable aspects of His ministry.

Because we love the Holy Spirit we are motivated to study the Scriptures that He inspired to learn how to walk in a manner worthy, being characterized by His fruit. We long to be filled by Him (Eph. 5:18), which begins by being indwelt with His Word, which is the Word of Christ (Col. 3:16–17), and being equipped with His sword, which is the Word of God (Eph. 6:17).

Finally, it is because we love the Holy Spirit that we long to rightly represent Him, to understand and appreciate His purposes (as He has revealed them in His Word), and to align ourselves with what He is doing in this world. This more than anything else gives us reason to study the issue of charismatic gifts (cf. 1 Cor. 12:7-11). Our goal in this study has to be more than mere doctrinal correctness. Our motivation must be to gain a more accurate understanding of the Spirit’s work—such that we might better yield ourselves to Him in service to Christ for the glory of God.

4. Cessationism is not a product of the Enlightenment.

Perhaps the easiest way to demonstrate this final point is to cite pre-Enlightenment Christian leaders who held to a cessationist position. It is, after all, difficult to argue that John Chrysostom’s fourth-century theology was a result of 18th-century European rationalism.

In bringing this blog post to a close then, here are ten leaders from church history to consider:

John Chrysostom (c. 344–407):

This whole place [speaking about 1 Corinthians 12] is very obscure: but the obscurity is produced by our ignorance of the facts referred to and by their cessation, being such as then used to occur but now no longer take place.

(Source: John Chrysostom, Homilies on 1 Corinthians, 36.7. Chrysostom is commenting on 1 Cor 12:1–2 and introducing the entire chapter. Cited from 1–2 Corinthians, in the Ancient Christian Commentary Series, 146.)

Augustine (354–430):

In the earliest times, the Holy Spirit fell upon them that believe and they spoke with tongues, which they had not learned, as the Spirit gave them utterance. These were signs adapted to the time. For there was this betokening of the Holy Spirit in all tongues [languages] to show that the gospel of God was to run through all tongues over the whole earth. That thing was done for a sign, and it passed away.

(Source: Augustine, Homilies on the First Epistle of John, 6.10. Cf. Schaff, NPNF, First Series, 7:497–98.)

Theodoret of Cyrus (c. 393–c. 466):

In former times those who accepted the divine preaching and who were baptized for their salvation were given visible signs of the grace of the Holy Spirit at work in them. Some spoke in tongues which they did not know and which nobody had taught them, while others performed miracles or prophesied. The Corinthians also did these things, but they did not use the gifts as they should have done. They were more interested in showing off than in using them for the edification of the church. . . . Even in our time grace is given to those who are deemed worthy of holy baptism, but it may not take the same form as it did in those days.

(Source: Theodoret of Cyrus, Commentary on the First Epistle to the Corinthians, 240, 43; in reference to 1 Cor 12:1, 7. Cited from 1–2 Corinthians, ACCS, 117).

Note: Proponents of continuationism, like Jon Ruthven (in his work, On the Cessation of the Charismata), also acknowledge cessationist views in other church fathers (like Origen in the 3rd century, and Ambrosiaster in the 4th century).

Additionally, to this list, we could include the most well-known name of the middle ages, the 13th-century scholastic, Thomas Aquinas.

But let’s jump ahead to the Reformation and Puritan eras.

Martin Luther (1483–1546)

In the early Church the Holy Spirit was sent forth in visible form. He descended upon Christ in the form of a dove (Matt. 3:16), and in the likeness of fire upon the apostles and other believers. (Acts 2:3.) This visible outpouring of the Holy Spirit was necessary to the establishment of the early Church, as were also the miracles that accompanied the gift of the Holy Ghost. Paul explained the purpose of these miraculous gifts of the Spirit in I Corinthians 14:22, “Tongues are for a sign, not to them that believe, but to them that believe not.” Once the Church had been established and properly advertised by these miracles, the visible appearance of the Holy Ghost ceased.

(Source: Martin Luther, Commentary on Galatians 4, Trans. by Theodore Graebner [Grand Rapids, Michigan: Zondervan, 1949], pp. 150-172. This is from Luther’s comment on Gal. 4:6.)

John Calvin (1509–1564):

Though Christ does not expressly state whether he intends this gift [of miracles] to be temporary, or to remain perpetually in the Church, yet it is more probable that miracles were promised only for a time, in order to give lustre to the gospel while it was new or in a state of obscurity.

(Source: John Calvin, Commentary on the Synoptic Gospels, III:389.)

The gift of healing, like the rest of the miracles, which the Lord willed to be brought forth for a time, has vanished away in order to make the preaching of the Gospel marvellous for ever.

(Source: John Calvin, Institutes of the Christian Religion, IV:19, 18.)

John Owen (1616–1683):

Gifts which in their own nature exceed the whole power of all our faculties, that dispensation of the Spirit is long since ceased and where it is now pretended unto by any, it may justly be suspected as an enthusiastic delusion.

(Source: John Owen, Works, IV:518.)

Thomas Watson (1620–1686):

Sure, there is as much need of ordination now as in Christ’s time and in the time of the apostles, there being then extraordinary gifts in the church which are now ceased.

(Source: Thomas Watson, The Beatitudes, 140.)

Matthew Henry (1662–1714):

What these gifts were is at large told us in the body of the chapter [1 Corinthians 12]; namely, extraordinary offices and powers, bestowed on ministers and Christians in the first ages, for conviction of unbelievers, and propagation of the gospel.

(Source: Matthew Henry, Complete Commentary, in reference to 1 Corinthians 12.)

The gift of tongues was one new product of the spirit of prophecy and given for a particular reason, that, the Jewish pale being taken down, all nations might be brought into the church. These and other gifts of prophecy, being a sign, have long since ceased and been laid aside, and we have no encouragement to expect the revival of them; but, on the contrary, are directed to call the scriptures the more sure word of prophecy, more sure than voices from heaven; and to them we are directed to take heed, to search them, and to hold them fast, 2 Peter 1:29.

(Source: Matthew Henry, Preface to Vol. IV of his Exposition of OT & NT, vii.)

John Gill (1697–1771):

[Commenting on 1 Corinthians 12:9 and 30,]

Now these gifts were bestowed in common, by the Spirit, on apostles, prophets, and pastors, or elders of the church, in those early times: the Alexandrian copy, and the Vulgate Latin version, read, “by one Spirit”.

(Source: John Gill’s commentary on 1 Corinthians 12:9.)

No; when these gifts were in being, all had them not. When anointing with oil, in order to heal the sick, was in use, it was only performed by the elders of the church, not by the common members of it, who were to be sent for by the sick on this occasion.

(Source: John Gill’s commentary on 1 Corinthians 12:30.)

Jonathan Edwards (1703–1758):

In the days of his [Jesus’] flesh, his disciples had a measure of the miraculous gifts of the Spirit, being enabled thus to teach and to work miracles. But after the resurrection and ascension, was the most full and remarkable effusion of the Spirit in his miraculous gifts that ever took place, beginning with the day of Pentecost, after Christ had risen and ascended to heaven. And in consequence of this, not only here and there an extraordinary person was endowed with these extraordinary gifts, but they were common in the church, and so continued during the lifetime of the apostles, or till the death of the last of them, even the apostle John, which took place about a hundred years from the birth of Christ; so that the first hundred years of the Christian era, or the first century, was the era of miracles.

But soon after that, the canon of Scripture being completed when the apostle John had written the book of Revelation, which he wrote not long before his death, these miraculous gifts were no longer continued in the church. For there was now completed an established written revelation of the mind and will of God, wherein God had fully recorded a standing and all-sufficient rule for his church in all ages. And the Jewish church and nation being overthrown, and the Christian church and the last dispensation of the church of God being established, the miraculous gifts of the Spirit were no longer needed, and therefore they ceased; for though they had been continued in the church for so many ages, yet then they failed, and God caused them to fail because there was no further occasion for them. And so was fulfilled the saying of the text, “Whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away.” And now there seems to be an end to all such fruits of the Spirit as these, and we have no reason to expect them any more.

(Source: Jonathan Edwards, Sermon entitled, “The Holy Spirit Forever To Be Communicated To The Saints, In The Grace Of Charity, Or Divine Love” on 1 Corinthians 13:8.)

“Of the extraordinary gifts, they were given ‘in order to the founding and establishing of the church in the world. But since the canon of Scriptures has been completed, and the Christian church fully founded and established, these extraordinary gifts have ceased.”

(Source: Jonathan Edwards, Charity and its Fruits, 29.)

To this list, we could add other names: James Buchanan, R. L. Dabney, Charles Spurgeon, George Smeaton, Abraham Kuyper, William G. T. Shedd, B. B. Warfield, A. W. Pink, and so on. But, admittedly, they are post-Enlightenment historical figures.

So I guess we’ll have to save their testimony for a different post.

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REFORMATION RESURRECTION 2011 - Starts Tomorrow

The Reformation Resurrection 2011 conference starts here tomorrow in Denmark (click here for all the conference details) and it is an event of immense significance for those of us living among the ruins of the 16th century reformers. I have already discussed the perils of failing to teach history, more specifically the Sovereign Hand of God throughout history. But what even transcends this and flows out from it is the truth that Luther declared before the Pope:

Unless I am convinced by Scripture and plain reason – I do not accept the authority of popes and councils, for they have contradicted each other – my conscience is captive to the Word of God . . . . Here I stand. I cannot do otherwise. (Imperial Diet at Worms, 1521)

It is not in the power of the Roman pontiff or of the Inquisition to construct new articles of faith. No believing Christian can be coerced beyond holy writ. By divine law we are forbidden to believe anything which is not established by divine Scripture or manifest revelation. (Leipzig debate with the Catholic Johann Eck, 1519)

It is difficult to think of anything more important for Denmark than a call for the many apostate ministers to abandon their pulpits or repent and be men "who rightly divide the word of truth" (2 Timothy 2:15). When you have the collective evangelical coalition of Denmark (Frikirkenet) combining their theological insights to come up with the stunningly stupid and brazenly false assertion that Scripture says nothing against fornication, then it highlights the need to stand with Luther and align our worldview to the clear teaching of Scripture - instead of aligning Scripture to a carnal worldview.

It is this Scripture, the Holy Bible, that clearly spells out the One True Gospel that the reformers fought to recover and gave their lives to defend. How dare we, who profess Christ in this hour, go to sleep on our watch. We are called to contend for the once for all delivered faith (Jude 3) and "mark" all false teachers who teach doctrine contrary to that taught in Scripture (Romans 16:17). Paul tells Titus of the need for shepherds to:

Hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it. (Titus 1:9)

We in Denmark are amidst an irreversible catastrophe with horrific eternal consequences. And the sooner this reality is faced by Danish believers the sooner they will drop their white flags of pacifism and enlist as soldiers of Jesus Christ ready to contend for this glorious once for all delivered Gospel. With that in mind, I could not think of anyone better to come and minister to us than Voddie Baucham. An apologist who is hostile and combative to the prevailing worldviews that so many cower in fear to. Someone once asked me to describe Voddie Baucham and I coined the phrase "an apologetics bulldozer". May God bless this intense time of reformation resurrection as Dr Baucham ministers.

Why Denmark Needs A Reformation Resurrection - My Life In Denmark (Part 20)

My previous post served as a shocking example of the apostate catastrophe that has happened in Denmark (and much of western Europe for that matter). With our annual Reformation Resurrection conference now less than a week away I thought it timely to revisit the heartbeat of the Back To Scripture ministry which I started with a handful of friends less than three short years ago.

Ray Comfort once wisely stated that "the only thing we learn from history is that we don't learn from history" and that is the tragic tale most particularly of the ultra liberal "Lutheran churches" that dominate the sparse "church landscape" of Denmark. I was invited to speak (for reasons still not fully known) at a Lutheran camp last year (click here to hear the sermon) and quizzed one of the leaders about the general knowledge of Luther and his heritage among attenders. This particular leader said "they don't know very much at all but I do know about his 81 Theses". I thanked him for such a clear assessment of their historical knowledge and kindly reminded him about the other 14 theses!

Luther's hammer rings throughout history as perhaps the most significant event in the last millennium. When those 95 theses were nailed to the door of the church in Wittenberg it was the initial shot fired in a theological war that ultimately dragged Europe out of the dark ages, the Gospel out of the evil works righteous clutches of Rome, and the Scriptures out of Latin obfuscation into the common language (what is also historic here is my use of the word obfuscation - is anybody impressed?). Every great thing western Europeans enjoy today finds its roots in the great reformation. Literacy, science, medicine, art, music, free speech, and free enterprise all exploded from that reformation fuse. Furthermore, Gospel preaching flourished and societal stability benefitted enormously from biblical literacy and the Christ centered view of the family unit. The printing press emerged at this time in the providence of God which meant that widely circulated copies of the New Testament (and later the whole Canon) became the foundation on which widespread literacy thrived among the common people. But Europe marches on oblivious to the great reformation legacy of which they are the beneficiaries, seemingly hell-bent on destroying it. Not only is history neglected and buried under historical revisionism, it is the knowledge of history that holds the answers to the (possibly) terminal decline of these nations. History is His Story and a failure to see the Sovereign Hand of God orchestrating all events for His glory is a failure to understand the present and our need for the Gospel.

When I first read the Bible I approached it with the moralistic semi-pelagian mindset that I had learnt from life and the stinker church that I was attending. This really became a huge problem when I worked my way through the book of Judges. My moralism approached the Bible the way I watched a movie - every story has a hero and a villain so find out who they are and learn a valuable moral lesson which I can then use to improve myself as a person. The problem with the book of Judges, particularly in the last several chapters, was that it became an endless succession of tragic stories with no happy ending and no clearly discernible "good guys". What was I to do with the book of Judges? Well, the moral of the story in the book of Judges is found in the very last verse which happens to be a repeat of something that had already been mentioned several times:

In those days there was no king in Israel. Everyone did what was right in his own eyes. (Judges 21:25)

Judges is a tale of woe about a nation full of villains who abandon the only true hero of Scripture - God! What became even more interesting to me was when I backtracked through Judges to find the threshold Israel crossed when everything started going south in a hurry. And this stood out like a beacon in chapter 2:

And the people served the LORD all the days of Joshua, and all the days of the elders who outlived Joshua, who had seen all the great work that the LORD had done for Israel. And Joshua the son of Nun, the servant of the LORD, died at the age of 110 years. And they buried him within the boundaries of his inheritance in Timnath-heres, in the hill country of Ephraim, north of the mountain of Gaash. And all that generation also were gathered to their fathers. And there arose another generation after them who did not know the LORD or the work that he had done for Israel. (Judges 2:7-10 emphasis mine)

Pay particular note to the highlighted part. Israel failed to teach history to the next generation. A failure to do this is a deadly exercise that leaves a civilization blind, depraved, abandoned and condemned as revealed in what followed verse 10:

And the people of Israel did what was evil in the sight of the LORD and served the Baals. And they abandoned the LORD, the God of their fathers, who had brought them out of the land of Egypt. They went after other gods, from among the gods of the peoples who were around them, and bowed down to them. And they provoked the LORD to anger. They abandoned the LORD and served the Baals and the Ashtaroth. So the anger of the LORD was kindled against Israel, and he gave them over to plunderers, who plundered them. And he sold them into the hand of their surrounding enemies, so that they could no longer withstand their enemies. Whenever they marched out, the hand of the LORD was against them for harm, as the LORD had warned, and as the LORD had sworn to them. And they were in terrible distress. (Judges 2:11-15)

Which brings us back to modern day Denmark! Reformation Resurrection 2011 is a response to the recognition that the wrath of God is being revealed in this land (Romans 1:18-32) and that another reformation is the only hope. Moreover, not a new reformation but a resurrection of the old one as a foundation from which to build upon. Luther and the other reformers had a latin phrase that they often referred to:

Ecclesia semper reformanda est

A phrase which means the church reformed and always reforming. Many criticisms get leveled at the reformers, most of them are nonsense but some of them are legitimate. Rather than writing the whole movement off, we would do well to remember "semper reformanda". We would do well to remember what they reformed from and be thankful for their recovery of the Gospel. Do we really expect them to rectify every aberration after the darkness they had come out of? We have more light because of their labor so we have responsibility to continue what they started. As Paul Washer said, we all stand on Luther's shoulders!

The only solution is to preach this Gospel pure and undefiled as it is clearly laid out in Holy Scripture - the sole authority of the reformers and a radical departure from the Roman substitutes of popes, traditions, and idols. We should march forward building upon this reformation foundation just as it was built upon the plain teaching of Scripture. Like I said Semper Reformanda. Please join us!

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Just Added - Luther's Large Catechism

Luther's Large Catechism has now been added to the resource directory.

LUTHER'S LARGE CATECHISM
Martin Luther
Category: Heroes, Puritans, And Reformers
Click Here To Order
Luther's Large Catechism consisted of works written by Martin Luther and compiled Christian canonical texts, published in April of 1529. This book was addressed particularly to clergymen to aid them in teaching their congregations. Luther's Large Catechism is divided into five parts: The Ten Commandments, The Apostles' Creed, The Lord's Prayer, Holy Baptism, and The Sacrament of the Eucharist. It and related documents was published in The Book of Concord in 1580. The Large Catechism typifies the emphasis which the churches of the Augsburg Confession placed on the importance of knowledge and understanding of the articles of the Christian faith. Primarily intended as instruction to teachers, especially to parents, the Catechism consists of a series of exhortations on the importance of each topic of the Catechism. It is meant for those who have the capacity to understand, and is not meant to be memorized but to be repeatedly reviewed so that the Small Catechism could be taught with understanding.

Just Added - The Bondage Of The Will

Luther's masterpiece on the true nature of man has now been added to the resource directory.

THE BONDAGE OF THE WILL
Martin Luther
Category: Heroes, Puritans, And Reformers
Click Here To Order
What is at the heart of Luther’s theology and of the doctrine of justification which struck his soul with a bolt of divine lightning? It is the original depravity and sinfulness in man – that which he knew well as an ascetic monk in the Augustinian order. No doubt this is a cornerstone work for the Reformation and for the truth. Luther thought that of everything he wrote, this was his best and most useful work. Every Christian should read this work. If we do not understand how our wills work, who we are before God, and how we ought to continually view our standing before Him as a result of Christ’s work, then we can never understand salvation.

Lest We Forget

Lest We Forget - An Anzac Day Meditation by Nick Booth

Today Australia paused to reflect, in gratitude and honour, the enormous sacrifice of so many brave young men in the battlefields of the world. The day is predominantly concentrated on the tragedy of the Gallipoli campaign (ANZacs - Australia and New Zealand army corps) and the slaughters of the Western Front in World War I (WWI). The Australians, consisting of a fully volunteered force, rushed at the opportunity to make their mark as a new country and to forge a national identity, proudly unique among the British Empire. They did distinguish themselves as they had planned, but by a ‘baptism of fire’. Over 50% of their servicemen were killed or wounded (leaving a devastating hole in that generation of Australian men). They were well known and feared by enemy armies and their British high command, for their reckless daring, disdain for British superior officers, valiant mateship, and sense of humour in times of unspeakable adversity.

Christians should be able to see clear Biblical and Gospel footprints all over Anzac day or Remembrance Day. The whole subject becomes infiltrated with the glory of Jesus Christ. For those who cannot differentiate between the value of a human life and a tree, and have trouble recognizing how we differ from our "distant monkey cousins", it is worth remembering that so far there has never been any battle or campaign that involves multiple continents or tribes of chimpanzee’s, trying to rid the world of a dictatorial, ruthless Nazi-chimp emperor and his evil band of storm trooping spider monkeys.

Please consider these points:

1. PRAISE GOD THE CREATOR
For human beings created in the image of God.

2. PRAISE GOD FOR HIS MORAL CHARACTER AND HIS GREAT COMPASSION IN IMPLANTING IT WITHIN US
WWI highlights that there is a distinct moral code written into the heart of every human being created in the image of God that represents the character of their Creator.

3. PRAISE GOD FOR THE GOSPEL’S POWER TO DESTROY SIN
Wars, injustice, and tragedy should immediately remind us of SIN and it’s horrific pervasiveness, and the incomprehensible love and action of the Savior in providing the means to escape its grip.

4. PRAISE GOD FOR HIS JUSTICE
Wars remind us of the Biblical intentions of God to show His glory through the establishment of governments and authorities to establish and uphold JUSTICE. Governments may have abused this position, but clearly God’s justice is crystal clear in His instruction to minister justice in accordance with His character.

5. PRAISE GOD FOR HIS SUPREMACY
Despite how close the human race has come to obliterating itself in war, God’s grace is evident simply in the fact that we still manage to live through such enormous atrocities. The Christian has so much comfort in these times of devastating loss because of the promise of Jesus Christ:

And Jesus came and said to them, "All authority in heaven and on earth has been given to me" Matthew 28:18.

6. PRAISE JESUS CHRIST FOR HIS CROSS
Wars should point us to the greatest atrocity ever committed - the slaughter of the Creator of the universe nailed to a wooden cross. We must remember that, as Martin Luther said, “we all carry in our pockets His very nails”. Men start wars, men fight them, men are responsible for inconceivable evils - both inside and outside of battle. If we start pointing our finger in atrocities, then we should be prepared to see it pointing straight back at us. Look carefully at the words of Jesus:

Greater love has no one than this, that someone lay down his life for his friends (John 15:13).

I am often staggered at the response of Christian brethren who, while enjoying the luxury of being the beneficiaries of the freedom won with the blood of their ancestors, exercise that freedom to dismiss the chance of recognizing the sacrifice of people who lay down their lives for those they do not know.

Recognizing and remembering the valor of our brave soldiers, airmen, sailors, policemen, service volunteers etc.., is not an effort to compete with the memory of Christ - it’s meant to INVOKE the memory of the far greater sacrifice of Christ. It does not aim to achieve a glorification of war - it’s a chance to glorify Christ. These men were His instruments and, for many, it definitely was a “Purpose Driven Death”. Who can fathom how God spared so many nations in the outcomes of great wars.

Christians should be joining the crowds that line the streets surrounding cenotaphs and military monuments on these special days. Not to mock the commemorative practices of many, some of whom do not know Christ, but to see the value of human life and honor memories of those who shadow our Lord’s example. So today I will get up ridiculously early and stand side by side with many other Australians for the one day of the year that we reflect on the valor, tragedies, and memories of my countrymen in battle defending my freedom, and I’ll go even if I’m only standing there amongst people who do not know God.

It was an honor to stand there with you today Nick - Cameron

18 April - Martin Luther's Date With Destiny

Facing Certain Death
Summoned to Worms, Luther believed that he was going to his death. He insisted that his co-worker, Philip Melanchthon, remain in Wittenberg. "My dear brother, if I do not come back, if my enemies put me to death, you will go on teaching and standing fast in the truth; if you live, my death will matter little." Luther at Worms was 37 years old. He had been excommunicated by the Pope. Luther would have remembered that the Martyr, John Hus, a Century before had travelled to Constance with an imperial safe conduct, which was not honoured. Luther declared: "Though Hus was burned, the truth as not burned, and Christ still lives... I shall go to Worms, though there be as many devils there as tiles on the roofs."

Luther's journey to Worms was like a victory parade. Crowds lined the roads cheering the man who had dared to stand up for Germany against the Pope.

Before the Emperor
At 4 o' clock on Wednesday 17 April, Luther stood before the rulers of the Holy Roman Empire. Charles V, Emperor of the Holy Roman Empire, ruled all the Austrian domains, Spain, Netherlands, a large part of Italy and the Americas. At 21 years old, Charles V ruled over a territory larger than any man since Charlemagne.

Amidst the pomp and splendor of this imperial gathering, stood the throne of the Emperor on a raised platform. It was flanked by Spanish knights in gleaming armour, 6 Princes, 24 Dukes, 30 Archbishops and Bishops, and 7 Ambassadors.


Luther was asked to identify whether the books on the table were his writings. Upon Luther' confirmation that they were, an official asked Luther: "Do you wish to retract them, or do you adhere to them and continue to assert them?" Luther had come expecting an opportunity to debate the issues, but it was made clear to him that no debate was to be tolerated. The Imperial Diet was ordering him to recant all his writings. Luther requested more time, so that he might answer the question without injury to the Word of God and without peril to his soul. The Emperor granted him 24 hours.

Confrontation
The next day, Thursday 18 April, as the sun was setting and torches were being lit, Luther was ushered into the august assembly. He was asked again whether he would recant what he had written. Luther responded that some of his books taught established Christian doctrine on faith and good works. He could not deny accepted Christian doctrines. Other of his books attacked the papacy and to retract these would be to encourage tyranny and cover up evil. In the third category of books, he had responded to individuals who were defending popery and in these Luther admitted he had written too harshly.

The examiner was not satisfied: "You must give a simple, clear and proper answer... will you recant or not?"

"Here I Stand"
Luther's response, first given in Latin and then repeated in German, shook the world: "Unless I am convinced by Scripture or by clear reasoning that I am in error - for popes and councils have often erred and contradicted themselves - I cannot recant, for I am subject to the Scriptures I have quoted; my conscience is captive to the Word of God. It is unsafe and dangerous to do anything against ones conscience. Here I stand. I cannot do otherwise. So help me God. Amen."

Amidst the shocked silence, cheers rang out for this courageous man who had stood up to the Emperor and the Pope. Luther turned and left the tribunal. Numerous German nobles formed a circle around Luther and escorted him safely back to his lodgings.

Condemned
The Emperor was furious. However, Prince Frederick insisted that Charles V honour the guarantee of safe conduct for Luther. Charles V raged against "this devil in the habit of a monk" and issued the edict of Worms, which declared Luther an outlaw, ordering his arrest and death as a "heretic."

Kidnapped
As Luther travelled back to Wittenberg, preaching at towns on the route, armed horsemen plunged out of the forest, snatched Luther from his wagon and dragged him off to Wartburg Castle. This kidnapping had been arranged by Prince Frederick amidst great secrecy in order to preserve Luther's life. Despite the Emperor's decree that anyone helping Luther was subject to the loss of life and property, Frederick risked his throne and life to protect his pastor and professor.

Wartburg Castle
For the 10 months that Luther was hidden at Wartburg Castle, as Knight George (Junker Jorg), he translated The New Testament into German and wrote such booklets as: "On Confession Whether the Pope Has the Authority to Require It; On the Abolition of Private Masses" and "Monastic Vows." By 1522, The New Testament in German was on sale for but a week's wages.

A Time of Change
The Reformation not only brought about sweeping changes in the church, but dramatic changes in all of society. First of all the Reformation focused on bringing doctrines, forms of church government, and of worship and daily life into conformity with the Word of God. But this of course had tremendous implications for political, economical, social and cultural life as well.

God's Word Above All Things
Luther revised the Latin liturgy and translated it into German. Now the laity received the Communion in both bread and wine, as the Husites had taught a Century earlier. The whole emphasis in church services changed from the sacramental celebration of the Mass as a sacrifice, to the preaching and teaching of God's Word. Luther maintained that every person has the right and duty to read and study the Bible in his own language. This became the foundation of the Reformation: a careful study of the Bible as the source of all truth and as the only legitimate authority, for all questions of faith and conduct.

The True Church
The Church is a community of believers, not a hierarchy of officials. The Church is an organism rather than an organisation, a living body of which each believer is a member.

Luther stressed the priesthood of all believers. We do not gain salvation through the church, but we become members of the Church when we become believers.

Reformation Basic Principles
Luther dealt with many primary issues, including:

1. Authority - the Bible alone is our authority and not the councils or leaders of the Church. The Bible is above tradition.

2. Salvation - is by the grace of God alone, accomplished by the atonement of Christ alone, received by faith alone. Grace comes before sacraments.

3. The Church - the true Church is composed of the elect, those regenerated by God's Holy Spirit. Regenerate Church membership.

4. The Priesthood - consists of all true believers. The priesthood of all believers.

The Battle Cries of the Reformation
The Protestant Reformation mobilised by Luther rallied around these great battle cries:
Sola Christus - Christ alone is the Head of the Church.
Sola Scriptura - Scripture alone is our authority.
Sola Gratia - Salvation is by the grace of God alone.
Sola Fide - Justification is received by faith alone.
Soli Deo Gloria - Everything is to be done for the glory of God alone.

Luther's Legacy
Despite Luther being declared an outlaw by the Emperor, he survived to minister and wrote for 25 more years, and then died of natural causes, 18 February 1546.

In spite of many illnesses, Luther remained very active and productive as an advisor to princes, theologians and pastors, publishing major commentaries, producing great quantities of books and pamphlets, and he completed the translation of The Old Testament into German by 1534. Luther continued preaching and teaching to the end of his life. He frequently entertained students and guests in his home, and he produced beautiful poems and hymns, including one hymn that will live forever: "Ein Feste Burg Ist Unser Gott" (A Mighty Fortress Is Our God).

Luther also did a great deal to promote education. He labored tirelessly for establishment of schools everywhere. Luther wrote his Shorter Catechism in order to train up children in the essential doctrines of the faith.

It has been common to portray Luther as a simple and obscure monk, who challenged the pope and emperor. Actually Luther was anything but simple or obscure. He was learned, experienced and accomplished far beyond most men of his age. He had lived in Magdeburg, Eisenach and was one of the most distinguished graduates of the University of Erfurt. Luther travelled to Cologne, to Leipzig, and had crossed the Alps, and travelled to Rome. Luther was a great student, with a tremendous breadth of reading, who had excelled in his studies, and achieved a Master of Arts and Doctorate in Theology in record time. He was an accomplished bestselling author, one of the greatest preachers of all time, a highly respected theological professor, and one of the first professors to lecture in the German language, instead of in Latin.

Far from being a simple monk, Luther was the Prior of his monastery and the district vicar over 11 other monasteries. Luther was a monk, a priest, a preacher, a professor, a writer, and a Reformer. He was one of most courageous and influential people in all of history. The Lutheran Faith was not only adopted in Northern Germany, but also throughout Denmark, Norway, Sweden, Finland and Iceland.

Luther was a controversial figure in his day and has continued to be considered controversial to this very day. There is no doubt that Luther's search for peace with God changed the whole course of human history. He challenged the power of Rome over the Christian Church, smashed the chains of superstition and tyranny and restored the Christian liberty to worship God in spirit and in truth.

"For I am not ashamed of the Gospel of Christ, for it is the power of God to Salvation for everyone who believes ...or in it the righteousness of God is revealed from faith to faith; as it is written, the just shall live by Faith." Romans 1:16-23

This Article is taken from: The Greatest Century of Reformation by Dr. Peter Hammond

The Story Behind Martin Bashir's Rob Bell Interview

If you live under a rock and haven't already seen this then you need to go back to this earlier post which contains Martin Bashir's sensational interview of Rob Bell. Bashir is famous for exclusive media interviews with famous people including Lady Diana and Michael Jackson. It seems that Bell showed up for the interview expecting a secular interviewer who would not venture into the realm of biblical exegesis and church history. Bashir was like a dog on a bone when it came to Bell's distorted retelling of history and selective use of Scripture. It was a long time coming and it is a shame that this didn't happen a long time ago by a theological heavyweight. Bell was left looking like a little boy waiting outside the headmaster's office.

Of interest to many after the interview was whether Bashir is a Christian, and what was the story behind such a provocative interview. Paul Edwards of "The Paul Edwards Show" interviewed Bashir and found out whether or not he is a committed Christian and if the blog rumors are true that he attends Tim Keller’s Redeemer Presbyterian Church in New York City. For those of you who are curious about the story behind the interview, and what makes Martin Bashir tick, you will find this to be a fascinating interview.



In this first segment Martin Bashir points out Rob Bell's disgraceful handling of history, Scripture, and the beliefs of Martin Luther. I was already aware of Bell's Luther quote and how reprehensible it is. Gene Edward Veith, a Lutheran, had this to say on the subject on his Cranach blog:

The evangelical blogosphere is all abuzz over a new book entitled Love Wins by the influential evangelical pastor and author Rob Bell, in which he argues for universalism, the notion that God will save everyone, whether or not they have faith in Christ. I had assumed that this debate did not concern us Lutherans, since we have our theology thoroughly worked out and this is just not an issue in our circles. But now I learn that Bell enlisted Martin Luther in his cause, quoting a letter from 1522 in which he said that no one could doubt that God could save someone after death.

Now Luther, in his long and tumultuous and developing career, said all kinds of things, including things that were flat out wrong. They mean nothing for Lutheran theology, which is defined by the confessional statements collected in the Book of Concord. But Westminster Theological Seminary Professor Carl Trueman dug out what Luther actually said (in bold with Bell’s quotation in CAPITALS):

If God were to save anyone without faith, he would be acting contrary to his own words and would give himself the lie; yes, he would deny himself. And that is impossible for, as St. Paul declares, God cannot deny himself [II Tim. 2:13]. It is as impossible for God to save without faith as it is impossible for divine truth to lie. That is clear, obvious, and easily understood, no matter how reluctant the old wineskin is to hold this wine–yes, is unable to hold and contain it.

It would be quite a different question whether God can impart faith to some in the hour of death or after death so that these people could be saved through faith. WHO WOULD DOUBT GOD’S ABILITY TO DO THAT? No one, however, can prove that he does do this. For all that we read is that he has already raised people from the dead and thus granted them faith. But whether he gives faith or not, it is impossible for anyone to be saved without faith. Otherwise every sermon, the gospel, and faith would be vain, false, and deceptive, since the entire gospel makes faith necessary. (Works, 43, ed. and trans. G. Wienke and H. T. Lehmann [Philadelphia: Fortress Press, 1968], 53-54; WA 10.ii, 324.25-325.11)

Talk about taking something out of context! Bell takes a sentence out of Luther while ignoring what he says about it! And ignoring Luther’s conclusion, that, yes, faith in Christ is necessary for salvation.

Bell's despicable actions in using the great reformer to support his heresy should give us a clear picture of the lofty heights Rob Bell has achieved as a theological clown. The rest of the interview between Paul Edwards and Martin Bashir can be heard below in the following three audios where Bashir reveals the truth about his own convictions:

The Real Story Of Martin Luther

We, in Denmark, had the great privilege of hosting Dr Peter Hammond who is (among many other things) the president of the Reformation Society. Dr Hammond made many fascinating presentations from history and the frontier mission fields last summer for our annual Reformation Resurrection conference but his touching presentation on the life of Martin Luther really stood out to me. Luther's bold stand against the evils of the Roman Catholic church, coupled with his dynamic recovery of our precious doctrine of justification by faith, often get lost in the shadow of historical revisionism which has painted an ugly picture of the reformer.

Without a doubt, Luther got things wrong, which he readily admitted himself. But we often forget the term "Semper Reformanda" - the Church reformed and always reforming. Later reformers went on to make more of the necessary reforms as the Protestant movement veered further and further away from the elaborate and idolatrous works righteous system that emanated from Rome. I think Paul Washer said it best when he declared that we stand on Luther's shoulders. If our theology is superior, it is only because of that monk who discovered the doctrine of justification by faith alone as he groped around in the immense darkness of that Catholic monastery and found a way out. Should we expect Luther to have had all his theological ducks lined up when he nailed his 95 Theses to the door of the church in Wittenburg?

It is interesting to note these words in the second chapter of the book of Judges:

When Joshua dismissed the people, the people of Israel went each to his inheritance to take possession of the land. And the people served the LORD all the days of Joshua, and all the days of the elders who outlived Joshua, who had seen all the great work that the LORD had done for Israel. And Joshua the son of Nun, the servant of the LORD, died at the age of 110 years. And they buried him within the boundaries of his inheritance in Timnath-heres, in the hill country of Ephraim, north of the mountain of Gaash. And all that generation also were gathered to their fathers. And there arose another generation after them who did not know the LORD or the work that he had done for Israel. (Judges 2:6-10 emphasis mine)

This is the turning point that sent Israel spiraling into some of the darkest chapters of their history - in fact the book of Judges finishes with several horrific stories and the closing words:

In those days there was no king in Israel. Everyone did what was right in his own eyes. (Judges 21:25)

Perhaps Frank Sinatra was actually paraphrasing the book of Judges in his song "I did it my way" which may also be the only song in the hymnal of hell.

Please note carefully the bold words I quoted above in Judges 2:6-10. Israel's tragic descent started with their failure to teach history and that history is His Story. Ray Comfort once said that "the only thing we learn from history is that we don't learn from history". May we not be like those before us and around us who run headlong towards the cliff. May we look back at our rich reformation heritage and the undeniable Sovereign hand of God in a movement that transformed every sphere of European society and won many into God's Kingdom. May we take the time to listen and learn as we take this journey back into the 16th century so we can press on in the 21st century with the knowledge that unless God builds the house, we all labor in vain . . .