“Fundamentalist” [Baptist, etc.] schools: which are still TR/KJV-only?

(revised 08/02/17)

I stand strongly for the King James Bible. Although technically I am Textus Receptus-King James Bible only, not King James only – there is a difference. I hold the TR-KJB only position of Bro. David Cloud; here Bro. Cloud explains his position.

Following is a brief definition of the TR-KJB only position:

I believe that the only authoritative, preserved source text of God’s Word is the Textus Receptus New Testament and the Masoretic Old Testament. In the English speaking world, the King James Bible is the TR-MT translation which I accept as authoritative. In other languages of the world, translations directly from the TR New Testament and Masoretic Old Testament are acceptable. (King James only people – i.e. followers of Peter Ruckman – believe that users of every language of the world should learn English and use the King James Bible.)

From this point on, I will use the term KJV-only since it is more common (although I prefer the term KJB-only).

In this blog, I am using the term KJV-only in a more general sense, for all English speakers who use the King James Bible exclusively. (That is, TR-KJ followers as well as KJ-only adherents.)

Concerning the KJV, in the past I have recommended a fundamentalist school which I thought was still KJV-only, namely Bob Jones University. I have since pulled my blog recommending BJU. Turns out BJU is no longer KJV-only.

And BJU is not the only fundamentalist school which has stopped exclusively using the KJV. Check out the following excerpt from Bro. Cloud, found here:

If it is wrong for Pensacola Christian College, Heritage Baptist University, Maranatha Baptist Bible College  [no longer TR-KJ only – see the “Versions” section at https://www.mbu.edu/about/statement-of-faith/ – DM 08/02/17] , Landmark Baptist College, Fairhaven Baptist College, the Dean Burgon Society, etc. to preach on this issue and to issue warnings, why is [sic] not also wrong for Bob Jones University, Northland, Clearwater, Detroit, the Fundamental Baptist Fellowship, etc., to preach what they believe on the issue and to issue warnings? [The first  listing, in green, still holds to the KJV; the second listing, in red, is no longer KJV-only.]

I found a more detailed discussion and listing of  BIble schools (on both sides of the KJV issue) here. I am providing a lengthy excerpt below:

¹ Access the web-sites below (the ones available) that were selected in alphabetical order (there are many more…) in the USA. They are Seminaries and Bible Colleges which are faithful to the King James Bible: Some, also, have courses by correspondence (see “Independent Baptist Bible College” and “Internet Bible Institute” below). Note the absence of the schools recognized by Regular Baptists, for the ones officially approved by GARBC have already slipped into apostasy about the issue of bibliology. It is more than proved that is the first step to fall into Neo-Evangelicalism, being only a matter of time the fall into total apostasy. These heresies begin inside the Unfaithful Seminaries and Colleges, for when they fly with their own wings, connected with the denominational machine, they become the source of heresies, apostasies that destroy fundamentalism. Notice, therefore, in alphabetical order, only 18 schools below, which represent the faithful remnant (there are more…):

BIBLE BAPTIST INSTITUTE 1618 Womrath Street, Philadelphia, PA 19124. (215) 288 5667
Pr. Victor M. Rivera / Pr. David Peterman, Sr., Director.

BLESSED HOPE BAPTIST COLLEGE 5386 Hwy. 67 South, Benton, Arkansas 72015, voice: 501 – 315 5005 Dr. Ken Graham

CAROLINA BAPTIST COLLEGE 116 S. Franklin St., Reidsville, NC 27320. (336) 634 1345
Dr. Jerry L. Carter, Pastor and President.

CROWN COLLEGE OF THE BIBLE 1700 Beaver Creek Drive, Powell, TN 37849. http://www.go4thecrown.com (web site). Dr. Clarence Sexton, President.

EMMANUEL BAPTIST THEOLOGICAL SEMINARY Emmanuel Baptist Church, 296 New Britain Ave., Newington, CT 06111. 860-666-1055 (voice), 860-666-0146 (fax), http://www.emmanuel-newington.org (web site). Dr. J. Michael Bates, Pastor/President; Dr. Thomas Strouse, Dean.

FAIRHAVEN BAPTIST COLLEGE Fairhaven Baptist Church, 86 E. Oak Hill Road, Chesterton, IN 46304. 800-733-3422, 219-926-6636 (voice), 219-926-1111 (fax), http://www.fairhavenbaptist.org (web site), Fairhaven@CleanInter.net (e-mail). Roger Voegtlin, Pastor/President.

FAITH BAPTIST BIBLE COLLEGE Faith Baptist Church, Rt. 1 Box 464, Horsecreek Rd., Seneca, PA 16346. 814-677-5172 (voice), http://www.csonline.net/fbbc (web site), fbbc@csonline.net (e-mail). Larry Williams, Pastor/President.

FAITHWAY BAPTIST COLLEGE OF CANADA Faithway Baptist Church, 1964 Salem Rd., Ajax, Ontario L1S 4S7. 905-686-0951 (voice), 905-686-1450 (fax), faithway@faithway.org (e-mail), http://www.faithway.org (web site). Gregory Baker, Pastor and President. Extension graduate studies available.

FELLOWSHIP BAPTIST COLLEGE 1150 SR 144, Mooresville, Indiana 46158. voice: (317) 834 2170
Dr. Everett Barnard, President.

FOUNDATIONS BIBLE COLLEGE PO Box 1166, Dunn, NC 28335-1166. Phone (910) 892-8761, web site http://www.foundations.edu. Dr. H. T. Spence, President.

GULF COAST BIBLE INSTITUTE Post Office Box 1451, Ft. Walton Beach, FL 32549
Dr. M. H. Tabb, President and Founder.

HERITAGE BAPTIST UNIVERSITY AND SEMINARY 1301 W. County Line Rd., Greenwood, IN 46142. 317-882-2327 (voice), russjr2@hotmail.com (e-mail). Russell Dennis Jr., President.

INDEPENDENT BAPTIST BIBLE COLLEGE Independent Baptist Church, 9255 Piscataway Rd., P.O. Box 206, Clinton, MD 20735. 301-856-1616 (voice) Pastor Mike Creed. Extension training via the Internet.

INTERNET BIBLE INSTITUTE Mainville Baptist Church, 57 E. Foster-Maineville Rd., Maineville, OH 45039. drsteve@iglou.com (e-mail), http://www.biblebelievers.com/MBC1.html (web site). Pastor Steve Hammon. A two-year extension program.

LANDMARK BAPTIST COLLEGE AND SEMINARY Landmark Baptist Church, 2222 East Hinson Ave., Haines City, FL 33844. 800-700-5322, 941-421-2937 (voice), 941-422-0188 (fax). http://landmarkbaptistchurch.org (web site), LBCDOS@juno.com (e-mail). Dr. Mickey Carter, Pastor/President. Extension training also available.

MARYLAND BAPTIST BIBLE COLLEGE Maranatha Baptist Church, P.O. Box 246, 4131 Old Neck Elk Road, Elkton, MD 21922. 800-226-0869 (voice), 410-398-6667 (voice), http://www.findchurch.com/maranathabc/marylandbc.htm (web site). Dr. Allen Dickerson, Pastor. Dr. Robert Hitchens, President. Extension courses available.

PENSACOLA CHRISTIAN COLLEGE AND SEMINARY 25 Brent Lane, Box 18000, Pensacola, FL 32523-9160. 877-787-4723 (voice), 850-479-6548 (fax), 850-478-8496 (voice), pts-grad@pcci.edu (e-mail), http://www.pcci.edu/pts (web site). Arlin Horton, President. Dr. Dell Johnson, Dean of seminary.

TABERNACLE BAPTIST COLLEGE 3931 White Horse Road Greenville, SC 29611-5599 phone: (864) 269-2760, e-mail: college@tabernacleministries.org. President: W. Melvin Aiken, D.D., D.R. Ed.

—————————

NOTE – Here are articles about  additional schools, associations and individuals I have found which still support the KJV ala the “Textus Receptus only” view:

Bible for Today’s author listing

Conservative Holiness schools and ministries – Most if not all of these are KJV/TR-only.

Far Eastern Bible College (FEBC) article defending the TR-only view

Lighthouse Trails list: “Colleges That are Not Promoting Contemplative/ Emerging and Do Not Have a Spiritual Formation Program” – Note – these may or MAY NOT be KJV/TR only. I need to go through the list and examine each school’s website.

Trinitarian Bible Society’s website
————————————————-

Now back to excerpts from “the Brazilian article”:

Attention: The American Schools and Seminaries cited below, ARE NOT RECOMMENDED because adopted or changed to the heretic position ( or eclectic – doesn’t matter) in relation to the text of the Bible:

If a missionary that you know in Brazil, fundamentalist friend, doesn’t use only the Bible Almeida Corrigida e Fiel (and King James Version in English) and came from one of these schools, now you know why!

NOT RECOMMENDED:

Bob Jones University – Greenville, SC

Note: All this is also valid for the Fundamental Baptist Fellowship (FBF), institution dominated by Bob Jones University.

1. They sell the corrupt Bible NASB in the University bookstore.

2. Produced a despicable book called “The Mind of Man”, conceived inside the president’s office of Bob Jones University, mocking the King James Bible, which was once defended.

3. They put in the front cover of this despicable book (making a clear advertisement), a picture of the corrupted Revised Standard Version, a scandal of Bible which copyright is owned by the apostate National Council of Churches! What a shameful disaster!

4. Bob Jones IV (son of the current president) went to study in Notre Dame, a Catholic University!

Below is what Dr. Bob Jones III forgot about his grandfather:

The following is from The Sword Scrapbook, Sword of the Lord Publishers, Murfreesboro, Tenn., 1969:

“The King James Version is, after all, the best translation we have ever had. The very words of the Bible in the original languages were inspired of the Holy Ghost. That is what the Bible claims for itself; and that is what the born-again, Bible-believing Christians believe about the Bible. We are to search the Scriptures as our Lord commanded us; but, remember, there is a curse to those that add to the Word or take away from the Word. The hottest place in Hell will be reserved for these modernistic conspirators who, in a subtle, pious way, are trying to steal the faith of humble Christians in the Word of God. Remember, you do not have to be a scholar. You do not have to be a great authority on languages. You do not have to be a great literary genius. Remember this: any man who wonders if the Bible is the Word of God has not been born again. All born again Christians believe the Word and love the Word.” —

Dr. Bob Jones, Sr.

[see also this article critiquing BJU]

Calvary Baptist Seminary – Lansdale, PA

Central Baptist Seminary – Plymouth, MN

Cedarville College – Cedarville, OH (fell into neo evangelicalism – they had even jazz-concert on campus!)

Clearwater Christian College – Clearwater, FL

Detroit Baptist Bible Seminary – Detroit, MI

Faith Baptist Bible College – Ankeny, IA   ( sell the corrupt NIV Bible in the College bookstore)

Maranatha Baptist Bible College – Watertown, WI

Moody Bible Institute – Chicago, Il

Northland Baptist Bible College – Dunbar, WI

Western Baptist College – Salem, OR

(fell into neo-evangelicalism: Had drums and had female students using shorts in Chapel! Maybe that’s the reason why an ABWE missionary, that promotes this institution, advertises the apostate ministry of Willow Creek and doesn’t bother with the corrupt Atualizada Bible nor the NVI.)

Wheaton College – Wheaton, Il   (fell into neo-evangelicalism since 1960’s)

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Parents beware – “Christian” organizations and homeschool publishers increasingly touting evolutionary theories

(revised 01/24/14)

Years ago I had the misfortune of attending public schools. In high school, we were taught evolution, and only evolution. No Creation Science was discussed, no Intelligent Design, nothing but pagan Darwinianism. Very few students complained or protested, and very few parents at the time homeschooled. So we settled uneasily for evolution without alternative.

Today we are blessed to have other options. Christian homeschooling parents can teach their children the Truth, the facts about Creation, with total religious freedom (for now, at least, in the U.S.).

But Christian parents beware. It’s becoming increasingly difficult to find Christian homeschool curricula which take a hardline stance against evolution and for the Truth. Which is, I believe, Young Earth Creation (YEC).

(image source: http://www.motherjones.com/files/legacy/mojoblog/creation_museum.jpg)

I came across several articles which reveal what some “Christian” homeschool publishers are now providing as alternatives to YEC.  {I have emphasized certain points by bolding, and inserted comments in [brackets].) In an 04/29/13 Christianity Today article, Sarah Eekhoff Zylstra wrote:

Christian homeschool science textbooks have long taught young earth creationism (YEC) almost exclusively. But observers say a growing number of parents want texts that also teach evolution. Some of these parents still believe in a young earth, says [BioLogos] program director Kathryn Applegate, but they want their children exposed to different perspectives. [BioLogos is extremely liberal.]

“Homeschooling has broadened so much, and now includes ,” said homeschool pioneer Susan Wise Bauer, a history professor at Virginia’s College of William and Mary. [Bauer is also extremely liberal.] “Also, there are a lot of younger evangelicals who have come to a different way of understanding Genesis, while still holding [on to their] evangelical roots.”

Numbers on the trend are hard to pin down. Still, BioLogos president Deborah Haarsma says that it’s “fairly common” for homeschooling families to request materials from her organization, which promotes theistic evolution. [Parents, take note – theistic evolution is heretical; do not order materials of any kind from this “Christian” organization.] Some of these parents still believe in a young earth, says program director Kathryn Applegate, but they want their children exposed to different perspectives. [If these parents “still believe in a young earth”, why are they giving their hard earned money for materials that blatantly espouse theistic evolution?]

American Scientific Affiliation

Doug Hayworth, coordinator of homeschool science resources for the American Scientific Affiliation, agrees. Inquiries to his Christian association reveal not a wave of old-earth converts, but instead frustrated young-earth believers who believe that “the standard [YEC] curricula … are very strident,” said Hayworth, who homeschools. “They’re looking for some advice.” [Again, I question the real beliefs of these parents. “Strident” – according to Merriam-Webster – is defined as “characterized by harsh, insistent, and discordant sound <a strident voice>; also : commanding attention by a loud or obtrusive quality.” What exactly is it about the Truth that they consider strident?]

Interesting. In an article entitled Weighing in on Ken Ham, Peter Enns and Jay Wile – Hayworth gives a great description of the “Christian evolution” conflict between these three men. But note this excerpt which shows ASA does not hold a YEC-only position: “…we do not promote only one specific position on science and faith topics. Although many ASA members have views akin to those of the BioLogos Foundation (some individual are members of both organizations), we represent a broad range of denominations, scientific disciplines and views of biblical interpretation in relation to science. This differentiates our mission from BioLogos’s mission. “ [I’m not sure how this makes ASA any better than BioLogos. Both question the validity of the YEC view – which is what counts.]

Sonlight Curriculum

Back to the Christianity Today article, which states:

“Sonlight Curriculum is an exception [to the YEC-only curricula]. It offers a diversity of homeschool curricula that allow parents to teach various theories of origins. “The YEC position is strong and ingrained in the homeschool movement,” said Sonlight president Sarita Holzmann, who homeschools her children and believes in a young earth. “That might be to our detriment.” She says students need to be able to evaluate different positions.”

But does Sonlight hold strongly to the YEC position, as Sarita Holzmann claims that she believes? No! Check out this blog by “Robert”: Do Christian Homeschoolers “Embrace” Evolution?  Robert is connected with Sonlight. He never comes out and condemns “Christian” evolutionary theories. And this detailed article by Sonlight co-president John Holzmann (Sarita’s husband) questions whether we can even know that YEC is true.

This excerpt from Robert’s Sonlight blog does provide further leads concerning the views of several other Christian organizations (which perhaps publish homeschool curricula):

“Obviously, Christians reject non-theistic evolution because by definition that view excludes the supernatural and, with it, God.

But what about the other options? Young-earth creationism is promoted by organizations such as Answers in Genesis, old-earth creationism is held by Reasons to Believe, while theistic evolution is the view of Biologos. In addition, the Discovery Institute promotes what it calls Intelligent Design, which claims to remain neutral on the question of old versus young earth, but opposes theistic evolution and non-theistic evolution.”

BioLogos projects

Again, let’s look at the Christianity Today article. Here we find another red flag regarding BioLogos. Remember, BioLogos promotes theistic evolution:

With a recent grant from BioLogos, Turner and colleague Brian Eisenback, a biology professor, are writing a textbook that discusses the history of the science of origins, as well as different positions scientists have taken on Genesis and origins. They will include material on YEC, evolutionary creationism, intelligent design, and atheistic evolution.

And yet another red flag:

A similar BioLogos project is underway at Wheaton College, where five professors are working on a textbook covering the current scientific consensus on origins. [Will this textbook favor or oppose this “consensus”? Knowing that BioLogos favors theistic evolution, I’m guessing this upcoming “Christian” textbook will favor evolution-in-general.]

Sadly, Sarah Eekhoff Zylstra’s Christianity Today article does not condemn any “Christian” homeschooling publisher for pushing theistic evolution.

Besides BioLogos, I hope to locate other “Christian” homeschool publishers which are pushing theistic evolution and other non-YEC theories as the Truth. And mark my word, theistic evolution is an evolutionary theory; it is not Creation. Click here for one of many Christian discernment articles blasting theistic evolution as evolution-in-disguise.

Bottom line – It is an honorable thing for Christian homeschool publishers to prepare students for the world’s evolutionary arguments, by warning them about evolutionary theories.  (To its credit, the Christianity Today article does mention this practice of warning children.) But beware “Christian” homeschool publishers which cast doubt on YEC and discuss alternatives to YEC, claiming that an evolutionary alternative may be the truth.

FOR FURTHER READING

Articles exposing BioLogos publisher as being liberal:

Homeschool Controversy: Anti-Bible, Bible Curriculum! – This article mentions the liberal BioLogos publisher, as well as the liberal Peacehill Press. An excerpt: “I have watched anti-Bible books  infiltrate and grow in the homeschool movement over the years. Satan does not want us to teach our children truth. What better place to attack the Christians than to get to homeschool teachers. We are training the next Christian generation.”

Henry Morris III, An Inconvenient Truth – This article provides a good introduction to the various views of creation and evolution. Also, Dr. Morris mentions BioLogos.

Articles FAVORING the new wave of Christian homeschool textbooks including evolutionary theories:

List of BioLogos articles mentioning homeschooling

Evolution and Christianity: 1. Christian homeschooling parents dismayed by creationist textbooks, accommodationist books on the way

Peter Enns (a founder of BioLogos), Not All Homeschoolers Think Adam Had a Pet Dinosaur, Which is Good

David R. Wheeler, Old Earth, Young Minds: Evangelical Homeschoolers Embrace Evolution

The Old-Earth Christian homeschooling vacuum

Forum discussion: Books on creation, progressive creationism, and theistic evolution

———————————————————————————–

To find more articles on this issue, Google this search string:
[“homeschool” “evolution” “publishers”]

Also, try this search string:
[“homeschool convention” “evolution”]

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Malone University’s Spring 2013 chapel schedule – full of occultish Spiritual Formation/Contemplative Spirituality practices

(revised 11/16/13)

Malone University Spiritual Formation Department recently posted the following Chapel schedule – showing its increasing promotion of Evangelical Friend  Richard Foster’s Spiritual Formation/ Contemplative Spirituality heresies.

Click here [broken link – article no longer online] for the original site of this chapel schedule. I have emphasized certain points by bolding, and inserted comments in [brackets].

Home / Office of Spiritual Formation / Chapel Information / Chapel Schedule

Chapel Schedule

Click here for a printable list of chapels, so that you can plan for those you’d like to attend or check off those you’ve already gone to.

The Spring semester traditionally features several Signpost Series chapels. The purpose of the Signpost Series is to invite guests to speak about how they integrate their faith with their specific area of expertise or academic discipline. This gives us a wider perspective on how the Christian faith is woven into all areas of life – academics, relationships, politics, media, sport, etc.

Chapels have different emphases, based on the day of the week. Tuesday chapels are “Community Worship,” featuring worship of God through prayer, Scripture, sermon and song. Wednesday chapels are “Convocation,” which includes a variety of topics, artistic presentations, lectures and guest interviews. Friday chapels are “Spiritual Formation,” featuring teaching on Christian spiritual disciplines and practice of those disciplines together in the Sanctuary.  See the Friday dates below to find out which disciplines will be addressed and what they encompass — work cited: Spiritual Disciplines Handbook by Adele Ahlberg Calhoun. [Click here to read Amazon info, and click here to view many pages online. This book is extremely heretical and extremely dangerous theologically. I can’t believe Malone University – which once held to a staunchly fundamentalist Wesleyan Holiness theology ala its predecessor Cleveland Bible College – is allowing this book to be endorsed and cited. Click here, here and here for discernment ministry exposes of the book and its author/compiler.]  Evening chapels include a variety of speakers and topics in a workshop format.

Malone Chapels are held Tuesdays (10:30-11:10 a.m.), Wednesdays (10:05-10:45 a.m.) and most Fridays (10:05-10:45 a.m.) in the Sanctuary of the Johnson Center for Worship and the Fine Arts. Evening chapels vary in time and location.

Chapels will begin Tuesday, January 15.

Tuesday, January 15, 10:30 a.m.: University Chaplain Randy Heckert

Wednesday, January 16, 10:05 a.m.:  Suzanne Nicholson, Ph.D., Associate Professor of Biblical Studies, “Who is Jesus?”

Friday, January 18, 10:05 a.m.: Pastor Stan Hinshaw, Lead Pastor of Canton First Friends Church, “Why do spiritual disciplines matter?” www.firstfriends.org/leadership/pastoral-team [With all due respect, many pastors in the Evangelical Friends denomination have been warned about the heresies and dangers of  Spiritual Formation/Contemplative Spirituality – yet they continue to spread these occultish practices. I believe God will someday judge them accordingly, if they do not repent. “For unto whomsoever much is given, of him shall be much required” (see Luke 12:47-48).]

Tuesday, January 22, 10:30 a.m.: Jeff Leon, Malone Life Coach, sharing the Gospel and kicking off the Signpost Series

Wednesday, January 23, 10:05 a.m.: Jeff Leon, Signpost Series

Friday, January 25, 10:05 a.m.: Celia King, Director of Service Learning; Discipline: TBA.

Tuesday, January 29, 10:30 a.m.: University Chaplain Randy Heckert

Tuesday, January 29, 7-9 p.m. in Silk Auditorium (MH): Terry Thomas, Ph.D., Professor of Biblical Studies at Geneva College, “How to Read the Bible” workshop. Students should attend from 7-9 p.m. www.geneva.edu/object/faculty_terry_thomas

Wednesday, January 30, 10:05 a.m.: The Quaker Testimonies – understanding peace-making, simplicity, integrity and equality. www.esr.earlham.edu/support/comprehensive-case/the-vine/the-quaker-testimonies [Earlham is a school administered by the Friends United Meeting denomination. FUM is non-evangelical i.e. not born again. A close reading of this and other pages on their website will make this obvious.]

Friday, February 1, 10:05 a.m.: Director of Spiritual Formation Linda Leon; Discipline: Slowing – a spiritual discipline which helps us to savor the moment and curbs our addiction to busyness, hurry and workaholism.

Tuesday, February 5, 10:30 a.m.: Rev. Saleem Ghubril, Exec. Dir. of The Pittsburgh Promise, “Loving and Serving Our Neighbor,” Signpost Series.   www.pittsburghpromise.org/about_staff.php

Wednesday, February 6, 10:05 a.m.: Rev. Saleem Ghubril, Signpost Series

Friday, February 8, 10:05 a.m.: Resident Directors Stacy Utecht and Mike Hansen; Discipline: Pilgrimage – walking while keenly aware of God’s presence.

Tuesday, February 12, 10:30 a.m.: University Chaplain Randy Heckert

Wednesday, February 13, 10:05 a.m.: Ash Wednesday Service (understand Ash Wednesday via www.christianity.about.com/od/holidaytips/qt/whatisashwednes.htm)

Friday, February 15, 10:05 a.m.: University Chaplain Randy Heckert; Discipline: Silence and Solitude – freeing oneself from addiction to noise and entering into time alone with God.

Tuesday, February 19, 10:30 a.m.: Rev. Diana Swoope, Ph.D., Arlington Church of God, “Faith and Civility in Culture,” Signpost Series www.arlingtonchurch.org/content_about_us/swoope.htm

Wednesday, February 20, 10:05 a.m.: Singer and speaker Justin McRoberts, www.justinmcroberts.com

Friday, February 22, 10:05 a.m. Student Director of Spiritual Formation Avery Linn; Discipline: Fasting – to let go of an appetite in order to seek God on matters of deep concern for ourselves and others.

Tuesday, February 26, 10:30 a.m.: Annual Senior Preacher chapel featuring Bob Book and James Talbert

Tuesday, February 26, 7-8 p.m. in JC Memorial Chapel: Tom Willett, musician, author and entertainment industry executive speaking on “Faith and Creativity,” Signpost Series. www.en.wikipedia.org/wiki/Tom_Willett

Wednesday, February 27, 10:05 a.m.: Departmental Convocation (students attend convocation at various campus locations TBA)

Friday, March 1, 10:05 a.m.: Chapel Worship Coordinator Tim Longbrake; Discipline: Music – understanding music as a way to worship God.

No chapels this week – Spring Break!

Tuesday, March 12, 10:30 a.m.: University Chaplain Randy Heckert

Wednesday, March 13, 10:05 a.m.: Theological panel with guests Steve Moroney, Ph.D.,   Bryan Hollon, Ph.D.,  and Woolman Lecturer Eleanore Stump, Ph.D.

Friday, March 15, 10:05 a.m.: Celia King, Director of Service Learning: Discipline: Writing as Soul Care – writing and reflecting on God’s presence and activity in, around and through me.

Tuesday, March 19, 10:30 a.m.: Annual Excellence Chapel, including staff/faculty awards

Tuesday, March 19, 7-8 p.m., JC Memorial Chapel: evening chapel with Spiritual Formation staff Tim Longbrake and Linda Leon

Wednesday, March 20, 10:05 a.m.: Faith and Expression – panel of guests representing literature, music, theatre and the visual arts; featuring poet and author Julia Kasdorf, Signpost Series. www.poets.org/poet.php/prmPID/362

No Friday chapel this week due to the Air Band setup in the JC Sanctuary.

Tuesday, March 26, 10:30 a.m.: Exploring Worship chapels focused on Passion Week. Student may choose from three JC locations (same options will be given today and tomorrow). Watch for more information to come.  (What is Passion Week?
See http://www.beliefnet.com/Faiths/Christianity/2007/03/FAQ-Christian-Holidays-During-Holy-Week.aspx).

Wednesday, March 27, 10:05 a.m.: Choose a different option from yesterday.

No Friday chapel this week due to Easter Break.

Tuesday, April 2, 10:30 a.m.: Football head coach Eric Hehman, “Faith and Sport,” Signpost Series

Wednesday, April 3, 10:05 a.m.: Rev. Alistair Begg, Senior Pastor of Parkside Church, www.truthforlife.org

Friday, April 5, 10:05 a.m.: Director of Spiritual Formation Linda Leon; Discipline: Meditating on the Names of God – contemplating names and titles for God which express His character, presence and authority.

Tuesday, April 9, 10:30 a.m.: University Chaplain Randy Heckert

Wednesday, April 10, 10:05 a.m.: Alumni Career Chapel (students attend chapel at various campus locations TBA)

Friday, April 12, 10:05 a.m.: Resident Director Kat Gritter; Discipline: Prayer of Examen – to notice both God and our God-given desires throughout the day.

This will be the final Friday chapel of the semester.

Tuesday, April 16, 10:30 a.m.: Musician JJ Heller, www.jjheller.com

Tuesday, April 16, 7-8 p.m., Stewart Room (BCC): evening chapel with Spiritual Formation staff Tim Longbrake and Linda Leon

Final Chapel: Wednesday, April 17, 10:05 a.m.: Senior Chapel, an annual tradition organized by the senior class representatives

FOR FURTHER RESEARCH (Correspondence, etc.)

Clips of various Spring 2013 chapel sessions

Following is a list of contacts in Malone’s Spiritual Formation Dept.; click here for the original list.

Pastor Randy Heckert

University Chaplain
330.471.8280
eurpxreg+znybar+rqh

Pastor Randy Heckert

University Chaplain
330.471.8280
eurpxreg+znybar+rqh

Linda Leon

Director of Spiritual Formation
330.471.8442
yyrba2+znybar+rqh

 

Celia King

Director of Service-Learning
330.471.8632
pxvat+znybar+rqh

   

Edee Putnam

Support Person
330.471.8441
rchganz+znybar+rqh

Tim Longbrake

Graduate Assistant/Chapel Worship Coordinator                                       330.471.8493
tlongbrake@malone.edu

Jeff Leon

Spiritual Formation Volunteer
330.327.5565
woyrba+znybar+rqh

Tanya Hershberger

Spiritual Formation Volunteer
330.588.8828
oygurefuoretre+znybar+rqh

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George Fox University provost Patrick Allen: a strong tie between Emerging/Emergent Evangelical Friends and Emerging/Emergent Nazarenes

Schools in the Evangelical Friends denomination (EFCI) as well as the Nazarene denomination (aka Church of the Nazarene or CotN) are hotbeds of  contemplative and Emerging/Emergent teachings. I have been looking for ties between Emerging/Emergent Evangelical Friends schools and Emerging/Emergent Nazarene schools. The following press release provides the strongest evidence I have found so far.

Below I have reposted this press release which appeared in 2008. As of November 2012, Patrick Allen is still provost of George Fox University. In my repost I have emphasized certain points by bolding, and inserted comments in [brackets].

Bruin Notes
George Fox Journal, Spring 2008

“Allen fills top academic post”

   Upon learning George Fox had an open provost position, Patrick Allen knew he had found his dream job.

“I saw the announcement in the Chronicle of Higher Education, cut it out, took it to my wife, Lori, and said, ‘Now this is the kind of place I’ve been talking about,’” he says. [Allen’s attraction to a contemplative/Emerging/Emergent hotbed speaks volumes.]

Allen, a chief academic officer at three universities over the past two decades [Southern Nazarene University, Point Loma Nazarene University, then GFU]  had reason to apply. “In several institutions where I led strategic planning efforts, George Fox was listed as a peer or aspiration institution — the kind of institution we desired to be like if we could,” he says. [Again GFU – a contemplative/Emerging/Emergent hotbed – is looked up to.]

The 57-year-old Allen was hired in December, culminating a search that began when Robin Baker [a contemplative/Emerging/Emergent I’m sure] vacated the provost position to become president in July 2007. The provost is the chief academic officer of the institution and is responsible for all academic staff and resources. [So Allen is directly aware of his contemplative/Emerging/Emergent faculty/staff and their teachings.]

Allen had been provost at Southern Nazarene University in Oklahoma since 2005, and before that served 10 years as provost and chief academic officer at 4,000-student Point Loma Nazarene University in San Diego. Other universities at which he has served include Anderson University, Friends University [Richard Foster taught at Friends University after a stint at GFU], and MidAmerica Nazarene University.

He earned a doctorate in higher education from the University of Oklahoma, and also holds master’s degrees in management (Southern Nazarene University) and liberal arts (Southern Methodist University). He earned a bachelor’s degree in psychology from Olivet Nazarene University.

“I feel that the provost has the second best job on campus and the president has the third best job — the best job is teaching and shaping students,” he says. “I get my kicks when I can recruit, equip, develop, encourage, challenge, and support the true heroes of the institution.” [Allen is referring to the faculty – who are contemplative/Emerging/Emergent.  See also this article describing the duties of a provost.]

Allen has taken more than 25 student groups to Europe; has played guitar in a bluegrass band in San Diego; and speaks in churches, conferences, and retreats on the value of community and Christian higher education.

Allen will begin July 1.

FOR FURTHER READING

http://www.georgefox.edu/offices/academic_affairs/index.html

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Eastern University’s Emergent heretic Tony Campolo speaks at Malone University 09/28/12 – does this provide clues to “the vision for the university”?

Update 11/07/12: Malone University still publicizes itself as a born again Christian school. Yet today I noticed Malone’s library has a display of 13 books by Emergent heretic Tony Campolo. Why? Read on.
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On 10/28/12 The Repository ran an article by Denise Sautters entitled “King era begins at Malone.” Towards the end of the article, I was struck by a comment from Dr. David King, being inaugurated 10/28/12 as Malone’s 13th president (1). (The latter part of this press release explains the presidential search process by Malone’s Board of Trustees; the press release does not mention how many of the Trustees were on the search committee.) Dr. King states:

“… [having time at a university before one’s inauguration] gives the president time to … develop a vision for the university.”

With all due respect, how biblically sound is Dr. King’s vision for Malone University? (2) Does it match the original vision of J. Walter Malone, the university’s founder? Based on his first year at Malone (prior to his inauguration), my impression is that Dr. King (along with a number of other presidents, faculty and staff) is taking Malone down a theological path far different from that envisioned by J. Walter Malone. I truly believe that J. Walter Malone’s dream for a born again, separatist Fundamentalist, Wesleyan Holiness, Evangelical Friends theological legacy is very close to being lost. (In addition, various heresies are entering the EFC-ER through routes other than Malone University.) How tragic!

Question: Emergent heretic Tony Campolo spoke at Malone University 09/28/12. Does this provide clues to new president Dr. King’s “vision for the university”? Read on…
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Like many discerning Christians (especially “fundies”/fundamentalists), I was shocked and angered by Charita Goshay’s prominent article favoring Emergent heretic Tony Campolo in The Repository Saturday 09/29/12. Her article summarized Campolo’s speech to Malone University students 09/28/12. (Malone University is an Evangelical Friends/EFCI school; Tony Campolo taught at new Malone president David King’s former school – Eastern University.)

“Church articles” are usually hidden away on the inside pages of The Repository‘s Section B each Saturday, on the so called “Faith and Values” pages. Yet Ms. Goshay’s article was prominently displayed on the front page of Section B (along with a blurb on the newspaper’s front page pointing readers to the article about Campolo). Apparently Ms. Goshay (and/or The Repository) knows that Campolo is a popular speaker. I am very disappointed – and angry – that Goshay did not write a more objective article, pointing out Campolo’s heresies and including statements from opponents.

Another problem – for me Goshay’s article raises more questions than it answers. For starters:

1) Was this event publicized beforehand, or was it an “inside event” only publicized to Malone students and parents? If  Campolo’s speech was not publicized on a wider scale, why wasn’t it?

I did find this description of the event here, in the Schedule for Parents’ Weekend:

2-3 p.m. [Fri. 09/28/12] –  Tony Campolo Speaking, Johnson Center Sanctuary. Dr. Campolo is a speaker, author, sociologist, and pastor. Over his many years of Christian service, Tony has boldly challenged millions of people all over the world to respond to God’s boundless love by combining personal discipleship, evangelism, and social justice. He will speak and then take time for questions from our students.

Note Malone’s positive description of Campolo. They could have said something like “this controversial Emergent leader is coming to Malone to debate his liberal views with Malone’s Professor so-and-so” (ala Brian McLaren’s debate at Malone). Yet Malone did not say this with Campolo.

2) Goshay’s article consists almost entirely of “born again Christianese” quotes from Campolo. Yet Campolo is an extremely heretical Emergent, on par with Brian McLaren, Leonard Sweet, etc. Did Goshay leave out Campolo’s mainline/liberal/Emergent statements, or was Campolo’s entire speech “born again Christianese”?

4) Is Campolo’s entire speech (or a transcript of it) available online?

5) Did any Malone students protest Campolo’s coming to speak? (If so I’d like to meet them – we have a kindred spirit.)

6) In Campolo’s Q&A session, were opponents allowed to voice their  concerns about his heresies?

7) What individual(s) invited Campolo to come speak at Malone? Did the individual(s) not know that Campolo had a theological stance (heretical Emergent teachings) incompatible with what Malone has claimed to believe at least in the past? (For example, Campolo’s favoring the LGBT movement – an issue Malone has claimed it opposes.) Malone does seem to be changing in various ways – I’m not sure what specific individuals are pushing this change. (Check out their current Mission and Foundational Principles, for example.)

8) David King was recently hired as Malone University President. King was previously an employee of Eastern University, where the heretical Campolo taught for ten years. (In fact, the graduate department at Eastern University is named after Campolo.) Did King’s coming to Malone have anything to do with Campolo coming to speak?  Or was that just a coincidence? (And how about Betsy Morgan, professor emerita of English at EU, coming to speak at Dr. King’s Inaugural Symposium – was that also just a coincidence?)

Campolo Emergent and heretical

Just how Emergent/heretical is Tony Campolo? Here’s a clue: Campolo is an ordained minister in the mainline/liberal American Baptist Churches USA denomination. Note this description of the denomination, found here:

Generally considered more liberal than the Southern Baptist Convention, the American Baptist Churches in the U.S.A. is a member of the National Council of Churches of Christ in the U.S.A. and of the World Council of Churches. It has taken an active part in ecumenical affairs and has worked for closer union among the various Baptist groups.

In 1998 the denomination adopted an “American Baptist Identity Statement” that sought to summarize the Christian faith representative of American Baptists. This was amended in 2005 to include a statement about homosexuality…

“Fundies” have a right to be critical of Campolo. In his book Letters to a Young Evangelical (2006), Campolo devotes Chapter 9 to describing and criticizing Fundamentalists. The chapter is entitled “Being Rescued from Fundamentalism”; the entire chapter is viewable online. Malone University was strongly separatist fundamentalist Wesleyan Holiness between approx. 1892-1942. Any Malone alumnus who loves Evangelical Friends of this time period should be offended by Campolo’s criticisms of fundamentalism.

For those who are still not convinced that Campolo is extremely heretical, consider these quotes from Campolo (click here for another blog of mine dealing with Campolo and other Emergents):

“Going to heaven is like going to Philadelphia… There are many ways…It doesn’t make any difference how we go there. We all end up in the same place.” 1a

“On the other hand, we are hard-pressed to find any biblical basis for condemning deep love commitments between homosexual Christians as long as those commitments are not expressed in sexual intercourse.” 1b

“But the overwhelming population of the gay community that love Jesus, that go to church, that are deeply committed in spiritual things, try to change and can’t change…” 1c

“…we want to see God at work converting society, converting the systems, so that there aren’t the racist overtones, the economic injustices, the polluting of the atmosphere.” 1d

“I learn about Jesus from other religions. They speak to me about Christ, as well.”1e

“I’m not convinced that Jesus only lives in Christians.” 1f

1a CarpeDiem: Seize the Day, 1994 page 85;
1b “20 Hot Potatoes Christians Are Afraid To Touch” page 117;
1c Beliefnet.com/faith/Christianity 08/2004;
1d MSNBC 2008 interview;
1e MSNBC 2008 interview;
1f Charlie Rose show 1/24/97

(Tony Campolo is an author, professor of Sociology at Eastern College, former spiritual counselor to President Bill Clinton, and a leader of the movement called “Red Letter Christians”.)

Campolo’s lack of adherence to Eastern University’s Doctrinal Statement

(Click here for the Doctrinal Statement and ending Sections; to me the Doctrinal Statement sounds biblically sound for the most part – even if many Eastern University employees do not truly follow it)

Note the following two sections below. David King and Tony Campolo had to sign Eastern University’s Doctrinal Statement annually. I don’t know much about King, but it is obvious from Campolo’s writings that Campolo (like many employees of the liberal Eastern University I’m sure) does not hold the born again Christian beliefs stated in the Doctrinal Statement. Yet Campolo taught at Eastern University for ten years; they even honored him by naming their graduate college after him.

Apparently signing the Doctrinal Statement is like taking an oath in court (“I promise to tell the truth… so help me God”), or like making a wedding vow (“I promise to love you… till death do us part”). Signing Eastern University’s Doctrinal Statement annually seems to mean nothing to many employees there. I believe signing a Doctrinal Statement such as this, when you do not truly believe it, is a very serious offense against the Lord.

[In the excerpts below, I have emphasized certain points by bolding.]

SECTION II

Every member of the Board of Trustees, every administrative officer of the Institution, professor, teacher, and instructor shall annually subscribe over his or her signature to the Doctrinal Statement, excepting only that a non-Baptist individual occupying any of the foregoing positions shall not be required to subscribe to that part of the Doctrinal Statement regarding the mode of water baptism.

SECTION III

Whenever a member of the Board of Trustees, administrative officer, professor, teacher or instructor is not in complete accord with the foregoing Doctrinal Statement, he or she shall forthwith withdraw from all connections with the University, and his or her failure to do so shall constitute grounds for immediate removal from such positions by the Trustees.

ENDNOTES

(1) Malone’s 13 presidents are:
1) J. Walter Malone (1892-1918)
2) Edgar Wollam (1918-1921)
3) C.W. Butler (1921-1936)
4) Worthy A. Spring (1936-1948)
5) G. Arnold Hodgin (1948-1951)
6) Byron L. Osborne (1951-1960)
7) Everett L. Cattell (1960-1972)
8) Lon Randall (1972-1981)
9) Gordon R. Werkema (1981-1988)
10) Arthur Self (1988-____)
11) Ron Johnson (____-____)
12)  Gary W. Streit (_____-2010)
12a) Provost Will Friesen, Ph.D., Interim (2010-2012)
13) Dr. David King, (2012-     )

Sources: #1-7: Ohio Yearly Meeting Quaker Sesqui-centennial Commemorative publication, 1962, p.  43
#8,9: EFC-ER 175th Anniversary Commemorative publication, 1987, p. 32
#9:  Founded by Friends: The Quaker Heritage of Fifteen American Colleges and Universities, by John William Oliver, Charles L. Cherry, Caroline L. Cherry, 1970. p. 215 (viewable online)
#10,11: personal conversations with Malone associates
#12,12a: Malone University Welcomes 13th President: David King

(2) Another clue concerning Dr. King’s vision for Malone – and Malone’s vision for itself – is given here:

According to Board Chair Steven Steer, “Dr. King’s depth and breadth of experience seem to have converged with Malone’s vision for the future in a divine appointment.” King says it was Malone’s foundational principals that speak to the integration of faith, learning, and experiential activism that ultimately drew him to the University. Those words resonated within him, and it has not taken him long to embrace the University’s mission as his own.

Frankly, this sounds rather ambiguous to me. To get more specific, it seems to me Malone and Dr. King are pushing the envelope of contemplative spirituality (ala Richard Foster) and the Emerging/Emergent movement.

FOR FURTHER READING

I will be compiling a list of discernment articles about Tony Campolo’s heresies and providing the links here. For starters:

Apprising Ministries – various discernment blogs about Campolo

Let Us Reason Ministries – various articles about Campolo

Lighthouse Trails – article about Campolo

Manny Silva – various  discernment blogs about Campolo

A list of Google hits – articles about Campolo’s endorsement of occultish, contemplative centering prayer (click here for a discernment article exposing centering prayer)

Eastern University’s ringing endorsement of their Emergent darling Tony Campolo

2007: Mennonite Emergent Conversation (with representatives mostly from the liberal Mennonite Church USA denomination) held at Eastern University

2008: Campolo’s stint as featured speaker at 2008 Yearly Meeting of NWYM (the most liberal/Emergent Region of the Evangelical Friends denomination)

2012: Eastern University receives a grant to study occultish contemplative labyrinth prayer

The Repository‘s article mentions that Campolo has written 39 books. I am looking for a complete list of his writings (hopefully with content viewable online). (Admittedly, Campolo is a very readable writer; his books explain heretical Emergent teachings in laymen’s terms.)

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H. Orton Wiley’s list of books on the Atonement and related doctrines

The late H. Orton Wiley was one of my favorite Wesleyan Holiness theologians. He was not perfect (no one is), but his writings are far more biblically sound than more recent Nazarene theologians such as Mildred Wynkoop, H. Ray Dunning and Thomas J. Oord. (Click here for my blog which discusses the increasing liberalization of Nazarene theology textbooks over the years.)

Below I’ve reposted Wiley’s list of books on the Atonement and related doctrines, from his three-volume Christian Theology. Click here for the original source of this list – as well as Wiley’s entire three-volume Christian Theology – viewable online.) Note – I’m in the process of alphabetizing this list by author. Also note – the original list was not scanned accurately by those who put Wiley’s three-volume Christian Theology into digital form.

I plan to add links to author bios, as well as links to online books.

Please note that these books present many different theological positions, not just the Wesleyan Holiness position. I am working on separate blogs which list only books of the Wesleyan Holiness position.

THE ATONEMENT (III, 419-421)

Anselm (1033-1109), Cur Deus Homo, English Translation by Deane, Chicago, 1903 (free online Google eBook of first edition, 1858)

Albert Barnes (1798-1870), The Atonement in Its Relation to Law and Moral Govern­ment, Philadelphia, 1859 (free online Google eBook)

Charles Beecher,  Redeemer and Redeemed, Boston, 1864 (free online Google eBook)

B.R. Brasnett, The Suffering of the Impassible God, 1928

Horace Bushnell (1802-1876), Christ and His Salvation, 1865 (free online Google eBook)[I added this title-DM]

Horace Bushnell, The Vicarious Sacrifice (2 volumes), New York, 1891 (this free online Google eBook  includes both volumes under one cover)

John M. Campbell, The Nature of the Atonement, London, 1873

R.S. Candlish (1806-1873), The Atonement: Its Efficacy and Extent, Edinburgh, 1867 (free online Google eBook)

S. Cave, The Scripture Doctrine of Sacrifice, T. & T.  Clark

H.S. Coffin, Social Aspects of the Cross, New York, 1911

Thomas J. Crawford, The Doctrine of the Holy Scripture Respecting the Atonement, 1875

M.C. D’Arcy, The Pain of This World and the Providence of God, 1936

R.W. Dale, The Atonement, New York, 1876

James    Denney,    The Atonement and the Modern Mind, London, 1903

James    Denney,    The Christian Doctrine of Reconciliation, New York, 1918

James    Denney,    The Death of Christ, New York, 1903

George C.    Foley,    Anselm’s Theory of the Atonement, New York, 1909

L.W.    Grensted,    A Short History of the Doctrine of the Atonement

Grotius,    De Satisfactione (Editions from 1617-1730), English Translation by Foster, Andover

James    Hinton,    The Mystery of Pain, 1866

F.R.M.    Hitchcock,    The Atonement and Modern Thought, London, 1911

A.A.    Hodge,    The Atonement, Philadelphia, 1867

E.W.    Johnson,    Suffering, Punishment and Atonement, 1919

Albert C.    Knudson,    The Doctrine of Redemption, Abingdon, 1933

J. S.    Lidgett,    The Spiritual Principle of the Atonement, London, 1901

Clark Robert    Mackintosh,    Historic Theories of the Atonement, New York, 1920

H.R.    Mackintosh,    The Christian Experience of Forgiveness

William    Magee,    Scripture Doctrine of Atonement and Sacrifice, New York, 1839

Howard    Malcom,    The Extent and Efficacy of the Atonement, Philadelphia, 1870

F.D.    Maurice,    The Doctrine of Sacrifice Deduced from the Scriptures, 1854

John    Miley,    The Atonement in Christ, New York, 1879

R.C.    Moberly,    Atonement and Personality, New York, 1901

R.C.    Moberly,    Sorrow, Sin and Beauty, 1903

J.K.    Mozley,    The Doctrine of the Atonement, Scribners, 1916

J.K.    Mozley,    The Impassibility of God, 1926

H.N.    Oxenham,    The Catholic Doctrine of Atonement, London, 1865

A.S.    Peake,    The Problem of Suffering in the Old Testament, 1904

Leighton    Pullen,    The Atonement, London, 1913

Lonsdale    Ragg,    Aspects of the Atonement, London, 1904

Rashdall,    The Idea of Atonement in Christian Theology, MacMillan, 1920

G.W.    Richards,    Christian Ways of Salvation

Ritschl,    The Scripture Doctrine of Justification and Reconciliation,

H. Wheeler    Robinson,    Suffering: Human and Divine, MacMillan, 1939

A.    Sabbatier,    The Doctrine of the Atonement and Its Historical Evolution, English Translation, New York, 1904

D.W.    Simon,    Reconciliation Through Incarnation, Edinburgh, 1898

D.W.    Simon,    The Redemption of Man, Edinburgh, 1899

G.    Smeaton,    The Doctrine of the Atonement as Taught by Christ Himself, Edinburgh, 1868

P.L.    Snowden,    The Atonement and Ourselves, London, 1919

G.B.    Stevens,    The Christian Doctrine of Salvation, 1905

William    Symington,    The Atonement and Intercession of Jesus Christ, New York, 1849

T.V.    Tymns,    The Christian Idea of Atonement, London, 1904

Ralph    Wardlaw,    Discourses on the Nature and Extent of the Atonement, Glasgow, 1844

J.S.    Whale,    The Christian Answer to the Problem of Evil, 1936

THE PRELIMINARY STATES OF GRACE (III, 423-424)

The best treatment of the Preliminary States of Grace, as also the subjects of Justification and Regeneration, will be found in the standard works on Systematic Theology. Representing the earlier, or what is some times known as modified Arminianism, are the following: Watson, Insti­tutes; Wakefield, Christian Theology; Summers, Systematic Theology; Pope, Compendium of Christian Theology; and Ralston, Elements of Divinity. The last named work contains an excellent discussion of the Calvinistic and Arminian positions. As representative of the so-called later Arminianism, Raymond, Systematic Theology; Miley, Systematic Theology; Whedon, Commentaries, and A. M. Hills, Fundamental Chris­tian Theology. In the Calvinistic theology, Dr. W. G. T. Shedd represents the realistic position, and Dr. Charles Hodge, the Federal or Representa­tive position. Among the older works on both the Calvinistic and Ar­minian positions, may be mentioned the following:

James    Arminius,    Writings, Volume III

Albert Taylor    Bledsoe,    Examination of Edwards on the Will, An; Philadelphia, 1845

Albert Taylor    Bledsoe,    Theodicy, A; or Vindication of Divine Glory, New York, 1853

John    Calvin,    Institutes, Book III, Chapters xxi-xxiv

Edward    Copleston,    Enquiry into the Doctrines of Necessity and Predestination, London, 1821

Jonathan    Edwards,    A Divine and Supernatural Light Imparted to the Soul by the Spirit of God, 1734 (A sermon noted for its spiritual philosophy)

Jonathan    Edwards,    An Essay on the Freedom of the Will, 1754

W.    Fisk,    The Calvinistic Controversy, New York 1837

John    Fletcher,    Checks to Antinomianism, Volumes I-H

John    Forbes,    Predestination and Free Will Reconciled, or Calvinism and Arminianism United in the Westminster Confession, 1878

Randolph S.    Foster,    Objections to Calvinism, Cincinnati, 1848 (many editions)

Martin    Luther,    Bondage of the Will

Asa    Mahan,    Election and the Influence of the Holy Spirit, 1851

Asa    Mahan,    System of Intellectual Philosophy, New York, 1845

J.B.    Mozley,    Augustinian Doctrine of Predestination, 1855

Henry Philip    Tappan    Doctrine of the Will Applied to Moral Agency and Responsibility, 1841 (Single volume, Glasgow, 1857)

Henry Philip    Tappan    Doctrine of the Will Determined by an Appeal to Consciousness, 1840

Henry Philip    Tappan,    Review of Edwards on the Will, A, New York, 1839

George    Tomline,    A Refutation of Calvinism, London, 1811

Thomas C.    Upham,    Treatise on the Will, 1850 [early Wesleyan Holiness?]

Richard    Watson,    Theological Institutes, Part II, Chapters xxv-xxviii

John    Wesley,    Works, Volume VI, On Predestination

Daniel D.    Whedon,    Freedom of the Will, 1864

CHRISTIAN RIGHTEOUSNESS (III, 424)

Here again, the best treatment of the subject will be found in the standard works on theology. The clearest and most specific treatment is found in the earlier treatises.           ‘

James    Buchanan,    The Doctrine of Justification, Edinburgh, 1867

John    Calvin,    Institutes, III, xi-xxiii

G.    Cross,    Christian Salvation, Chicago, 1925

John    Davenant,    A Treatise on Justification (2 volumes), London, 1844­1846

R.N.    Davies,    A Treatise on Justification, Cincinnati, 1878

Jonathan    Edwards    (the younger), On the Necessity of the Atonement, and Its Consistency with Free Grace in Forgiveness, Three addresses, 1875, which form the basis of the “Edwardean Theory” of the Atonement, generally accepted by the “New England School.”

Faber,    The Primitive Doctrine of Justification

Julius Charles    Hare,    Scriptural Doctrine of Justification

Charles Abel    Heurtiey,    Justification, 1845 (Bampton Lectures)

M.    Loy,    The Doctrine of Justification, Columbus, Ohio, 1869, 1882

Martin Luther, On Galatians

H.R.    Mackintosh,    The Christian Experience of Forgiveness (previously mentioned)

S.M.    Merrill,    Aspects of Christian Experience, Chapters iv-vii

John H.    Newman,    Lectures on the Doctrine of Justification, London, 1874

John    Owen,    Works, Volume V, The Doctrine of Justification

G.W.    Richards,    Christian Ways of Salvation, New York, 1923

Albrecht    Ritschl,    The Christian Doctrine of Justification and Reconciliation, (Translated by Mackintosh and Macaulay)(Second Edition, 1902)

Richard    Watson,    Theological Institutes, II, Chapter xxiii

John    Wesley,    Sermons, V, VI, and XX. (Harrison, Wesleyan Standards, Volume I)

John    Witherspoon, Essay on Justification, 1756 (Considered one of the ablest Calvinistic expositions of the doctrine)

CHRISTIAN SONSHIP (III, 424-425)

Outside of the standard works on theology, the literature of Chris­tian Sonship or Regeneration is not extensive.

H.    Begbie    Twice-Born Men, New York, London and Edinburgh, 1909 (previously cited)

Stephen    Charnock,    On Regeneration, (Complete works in Nichol’s Series of Standard Divines, 5 volumes, Edinburgh, 1864)

R.N.    Davies,    A Treatise on Justification, 1878 (Lecture x)

Jonathan    Edwards,    On Spiritual Light (mentioned in connection with Prevenient Grace)

Faber,    Primitive Doctrine of Regeneration

John    Fletcher,    Discourse on the New Birth

G.H.    Gerberding,    New Testament Conversions, Philadelphia, 1889

G.H.    Gerberding,    The Witness of the Spirit

John    Howe,    On Regeneration (Sermons xxxviii-xlix) Complete Works (2 volumes), London, 1724; New York, 1869

G.    Jackson,    The Fact of Conversion, London, 1908

Archbishop    Leighton,    On Regeneration

N.H.    Marshall,    Conversion or the New Birth, London, 1909

S.M.    Merrill,    Aspects of Christian Experience (Chapter x)

H.E.    Monroe    Twice-Born Men in America, 1914

Austin    Phelps,    The New Birth, Boston, 1867

Walton    Witness of the Spirit

John    Wesley,    Sermons, X, XI, XII, XVIII and XIX (Harrison, Wesleyan Standards, Volume I)

John    Witherspoon    Treatise on Regeneration, 1764 Calvin, Institutes, III, i-ii

Witsius    Covenants, III, vi

Young,    The Witness of the Spirit, 1882

ADDITIONAL READING  (Wesleyan Holiness books on Salvation, Evangelism and related topics; I am also preparing some lists offline)

The Wesleyan Heritage Library CD contains the following, among eBooks on many other subjects:

Amos Binney, Binney’s Theological Compend

Samuel Logan Brengle, The Soulwinner’s Secret

Charles Ewing Brown, The Meaning of Salvation

James Blaine Chapman, All Out For Souls

James Blaine Chapman, Nazarene Primer

List of PDF books from various theological viewpoints

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Repost (and a question for Northwest Yearly Meeting of the EFCI): “Does the Emergent Church movement preach the gospel that saves?”

(revised 10/13/14)

I’ve thought a great deal about the message every church should be preaching regularly, that relatively few do nowadays: the “bloody” message of salvation through Christ’s atonement on the cross of Calvary.

In the early 1960s we sang gospel hymns like this in Evangelical Friends (EFCI) churches in Ohio, at every service:

“The Old Rugged Cross”
“Power in the Blood”
“There is a Fountain Filled With Blood”

… and so on. No longer – now EFCI churches in Ohio and elsewhere (like churches in many other evangelical denominations) are becoming more and more postmodern (Emerging/ Emergent).

Below is a very revealing article on how Emergents present a message vastly different than the gospel message of “the Blood and the Cross.” Click here for the original source of this article, at the Let Us Reason Ministries website. Note – two of the heretical Emergents quoted below are Brian McLaren and Leonard Sweet. McLaren and Sweet have taught at George Fox University (GFU) and/or George Fox Evangelical Seminary (GFES),  in Northwest Yearly Meeting (NWYM), the most liberal Region in the EFCI. Other Emerging/Emergents who have taught at GFU and GFES are Tony Campolo, Richard Foster, Dan Kimball, etc. (some as adjunct professors.)

Now on to the article. I have emphasized certain points by bolding, and inserted comments in [brackets]…

“Does the Emergent Church movement preach the gospel that saves?”
by Let Us Reason Ministries

An appeal to pursuers of the new church movements

We have a duty to be keepers, protectors and proclaimers of the gospel, it is to be the same message that was given to the apostles nearly 2,000 years ago. What has saved us is to save others.

This gospel can be changed from applying new innovations. Even Brian McLaren admits the way that emerging church presents the message can be changing the gospel:

“It has been fashionable among the innovative [emerging] pastors I know to say, “We’re not changing the message; we’re only changing the medium.” This claim is probably less than honest … in the new church we must realize how medium and message are intertwined. When we change the medium, the message that’s received is changed, however subtly, as well. We might as well get beyond our naivete or denial about this.”

This is one of the rare times I can agree with him. The method of presenting the Gospel can adopt change in its presentation when necessary; but the content of the message cannot, when it does we have another gospel. And if we are not careful the message can be changed by the method. And the message HAS already changed for many inside these progressive type movements, one of them is the emergent church movement. Without the cross as central to our lives and our preaching for salvation, church becomes just another religion with wonderful teachings about a man named Jesus. Salvation does not come from just believing in God, but in Jesus Christ and his work on the cross – this is the Gospel of Jesus Christ one is to believe and continue in. We all get saved the same way, by the message of gospel. Yet in the emergent movement they entertain and pursue other religious practices for their spirituality. Why would one do this if they have found what makes peace with God? This proves that they have not personally experienced nor possess the power of the gospel in their personal life. Paul warned about another gospel and preaching a different Jesus in Gal.1:6-9.

What kind of Jesus allows other religions teachings and practices to be taught in his church to those who are to supposed to be following Him as “the way the truth the life.”

“Is our religion the only one that understands the true meaning of life? Or does God place his truth in others too? … The gospel is not our gospel, but the gospel of the kingdom of God, and what belongs to the kingdom of God cannot be hijacked by Christianity” (Brian McLaren, An Emergent Manifesto p. 194)

Actually it was introduced by Jesus who happens to be truth incarnate, so the answer is, NO. God has not placed his truth in other religions that worship false gods. Common sense alone should tell people this fact.

This is not to say that everyone in the Emergent church holds to the new views of the gospel but whether it is done purposely or by indifference there are many of its leaders that do, and influence its adherents that seek a church to be real. Using humanistic concepts, worldly business practices, or other religious ways to adjust the gospel to reach the various cultures, they avoid the real intent; exposing the darkness in the human heart. This can only be done by Christ being preached, “In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace” (Ephesians 1:7)

The changing of the gospel message and its application come in many forms, Emergent leader Leonard Sweet explains it “Postmodern missions must have a geomantic imagination and geomantic design. What I am calling a geomantic style of evangelization will ensure harmonious habitation patterns as the gospel interconnects and interacts with all life-and landforms” (Quantum Spirituality p.168).

This changing the gospel to be relative to the environment has no basis from Scripture and is the imagination of ones heart that is conducive to the trends of our day. Earth based spirituality has nothing to do with the gospel that was preached by Paul and the apostles whose intent was to deal with sin in humanity (1 Cor.15:1-4).

If one does not understand the gospel and the requirement for our sin then they will mock the crucifixion.

Emergent Church leaders consistently, repeatedly denigrate sin, the savior, and salvation via the cross of Christ. “If the cross is a personal act of violence perpetrated by God towards humankind but borne by his Son, then it makes a mockery of Jesus’ own teaching to love your enemies and to refuse to repay evil with evil” (Steve Chalke and Alan Mann, The Lost Message of Jesus, pp. 182-183.)

But it was love that brought Jesus to the cross. There was no other way. Christ shows us how God loves his enemies- love is the heart of the gospel. “While we were yet enemies, Christ died for us” (Rom. 5:8, 10). The Bible declares that those who bring the gospel are the ones who bring peace (Rom. 10)

Harry Emerson Fosdick was a famous liberal pastor of the Riverside Church in New York City, (1878-1969), who denied the doctrine of the atonement, “Jesus suffered as a substitute for us”

In Fosdick’s book Dear Mr. Brown, he states: Too many theories of the atonement assume that by one single high priestly act of self-sacrifice Christ saved the world.’ Fosdick ends that statement with a pronounced—’No!” He insists, “These legalistic theories of the atonement are in my judgment a theological disgrace.”‘ Fosdick considered the idea that God would actually send His Son to die on a Cross to take our place to be the basis for a violent and bloody religion. He rejected the biblical message of an atonement and substitutionary sacrifice.

‘In an interview, Brian McLaren questioned the idea of God sending His Son to a violent death, calling it “false advertising for God”:

[O]ne of the huge problems is the traditional understanding of hell. Because if the cross is in line with Jesus’ teaching then—I won’t say, the only, and I certainly won’t say even the primary—but a primary meaning of the cross is that the kingdom of God doesn’t come like the kingdoms of this world, by inflicting violence and coercing people. But that the kingdom of God comes through suffering and willing, voluntary sacrifice. But in an ironic way, the doctrine of hell basically says, no, that’s not really true. That in the end, God gets His way through coercion and violence and intimidation and domination, just like every other kingdom does. The cross isn’t the center then. The cross is almost a distraction and false advertising for God. (emphasis added)’ (quoted in Faith Undone by Roger Oakland p.192)

The Emergent movement wants to a re-imaginine [sic] things. the way things are going as they remove words and sayings from books you should not be surprised by a company removing the crucifixion from the Bible because it is offensive. After all the book of Urantia [see this link](which I suspect some may be reading) says it was not God’s plan for Jesus.

Brian McLaren endorsed Alan Jones’ book, “Reimagining Christianity: Reconnect Your Spirit without Disconnecting Your Mind.” McLaren had this to say: “Alan Jones is a pioneer in reimagining a Christian faith that emerges from authentic spirituality. His work stimulates and encourages me deeply.”

If this is authentic spirituality then the Bible has become obsolete in his view. Jones, an Episcopal priest,  holds a a similar view to the outspoken liberal Fosdick.

 Jones is the Dean of Grace Cathedral in San Francisco that promotes the labyrinth. He is a promoter of inter-spirituality, He is also a member of the Living Spiritual Teachers Project which is a group of about twenty-five that include Zen and Buddhist monks, New Agers and even Marianne Williamson (who promotes a Course in Miracles, a book that denies almost every authentic Bible teaching of Jesus Christ.)

Jones rejects the Gospel message in no uncertain terms. “The other thread of just criticism addresses the suggestion implicit in the cross that Jesus’ sacrifice was to appease an angry god. Penal substitution [Christ’s death on the Cross] was the name of this vile doctrine.” (Alan Jones, Reimagining Christianity: Reconnect Your Spirit without Disconnecting Your Mind (Hoboken, NJ: John Wiley & Sons, Inc., 2005 p. 168)

“The Church’s fixation on the death of Jesus as the universal saving act must end, and the place of the cross must be reimagined in Christian faith. Why? Because of the cult of suffering and the vindictive God behind it.”(ibid. p. 132)

Jones goes on to say, “Penal substitution was the name of this vile doctrine.” Alan Jones, p. 168

The apostle Paul said “For I determined not to know anything among you except Jesus Christ and Him crucified”(1 Corinthians 2:1-2). Paul preached “Jesus Christ and him crucified” (1 Corinthians 1:18,23). The book of Acts tells us that the apostles preached Christ crucified. Jesus even told us to pick our cross to follow him. McLaren is recommending a book that holds this to scorn. The very core of Christianity is Christ crucified by which we have our salvation.

What we are seeing are men without the Spirit of Christ leading people into an pseudo intellectual – philosophical movement that offers a new spiritual openness in the place of the Holy Spirit indwelling us. Without the preaching of the cross it neglects the true spiritual condition and need of mankind. This is not leading people to the truth of their sin by a confrontation of the gospel for salvation but instead offering a substitute without the purpose of God becoming man as Jesus. It is opening the door to thousands to go another way. This new message is integrated in the church to reach the post- modern generation that does not see any one way more valid than another. All this leads to is interfaith – accompanied with universalism.

Brian McLaren, “The Christian faith, I am proposing, should become (in the name of Jesus Christ) a welcome friend to other religions of the world, not a threat” (A Generous Orthodoxy, McLaren, p.254)

The concept of syncretism is offered to have us unite with the various different religions. When we combine two belief systems we are committing spiritual adultery. Paul was greatly encouraged of his new converts “how you turned to God from idols to serve the living and true God” (1 Thess. 1:9). Jesus wants us to worship God in Spirit and in truth. This means we do not mix other religions practices with our worship.

A Generous Orthodoxy is overly generous as it departs from orthodoxy. It sounds more like “As men approach me, so I receive them. All paths, Arjuna, lead to me. Hinduism” (Bhagavad Gita 4.11)

This takes the foundation of Christianity away. As Christians, we are not to present ourselves as having common ground with other religions, we are supposed to avoid this confusion. We are not to give any impression of our acceptance of these foreign concepts, we are to preach the gospel and contend for the faith with others who openly OPPOSE what we believe. We have every right, even an obligation by the commands in Scripture to challenge other belief systems by God’s word.

In an interview with Christianity Today McLaren said “I don’t think we’ve got the gospel right yet. What does it mean to be ‘saved’? When I read the Bible, I don’t see it meaning, ‘I’m going to heaven after I die.’ Before modern evangelicalism nobody accepted Jesus Christ as their personal Savior, or walked down an aisle, or said the sinner’s prayer.” “I don’t think the liberals have it right. But I don’t think we have it right either. None of us has arrived at orthodoxy” (The Emergent Mystique, Christianity Today Nov.2004)

If McLaren does not have the gospel right, then he lacks the power of God which first and foremost brings salvation which gives us the ability to live the Christian life. The whole Christian message is that mankind is sinful, God came to earth as a man to die for our sins, for you personally – to bring us into a relationship with our maker.

So how is it he is so unsure of this? Its all very clearly written down. 1 Pet 1:25 “But the word of the Lord endures forever.” Now this is the word which by the gospel was preached to you.”

McLaren questions nearly everything in the Bible so how can one preach the gospel of salvation if they do not know the gospel as the truth and exercise faith in it. The Bible says if we doubt, we are double-minded and will receive nothing. This attitude is not faith but musing of the carnal nature. Then no one can really know if they are saved or anything the Scripture promises for that matter. This is the very opposite of what John wrote in his first epistle, I Jn. 5:13 “These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life, and that you may continue to believe in the name of the Son of God.” Having eternal life means going to heaven – Jesus said “I give them eternal life”, we should have the assurance of what He said “where I am they may be also.”

This is not just out of the box thinking but thinking outside the Bible, McLaren is not no longer theologically based but he has become a philosopher; one who is searching for answers instead of one who has found the answer.

Paul wrote in 1 Thess. 2:4-5: “But as we have been approved by God to be entrusted with the gospel, even so we speak.”

1 Cor 2:5 “that your faith should not be in the wisdom of men but in the power of God.” Rom. 1:16 tells us the gospel is the power of God to salvation for everyone who believes”

Rom. 10:16-17: But they have not all obeyed the gospel. For Isaiah says, “Lord, who has believed our report?” So then faith comes by hearing, and hearing by the word of God.” Faith comes by believing the word found in the Bible, not just any “holy” book.

Yet Rob Bell writes in his book Velvet Elvis, that the Bible is a “human product… rather than the product of divine fiat.” (Quote in Christianity Today, Nov. 2004, p. 38.) So how can He receive faith from the word?

Rom. 16:25-26 Paul says the gospel and the preaching of Jesus Christ, has now has been made manifest, by the prophetic Scriptures has been made known to all nations, according to the commandment of the everlasting God, for obedience to the faith.”

Is this true or not? Those who were saved by the word; “to whom has the arm of the Lord been revealed?”

(John 12:38) will agree, but not those who lead the emergent movement.

What they do not understand is Salvation does not come from just believing in God, but in Jesus Christ and His work done for us on the cross.

The Gospel is focused on two specific areas: who Jesus is and what He has done. It is centered on the person and work of Christ for us. The person is the who – which the gospel is focused on-God who came in the flesh

He died for you Col 1:14: “in whom we have redemption through His blood, the forgiveness of sins”

Col 1:23 One day we will stand before the Lord, holy and blameless “if indeed you continue in the faith, grounded and steadfast, and are not moved away from the hope of the gospel which you heard”

liberalism always leads to inter-spirituality- which is what we are seeing taking place today.

Do not let any man remove you by enticing words and eloquent speech or unusual dictionary words.

Luke 6:43-44: “For a good tree does not bear bad fruit, nor does a bad tree bear good fruit. “For every tree is known by its own fruit. For men do not gather figs from thorns, nor do they gather grapes from a bramble bush.

How can one bear fruit if you are not in the vine? (Jn.15:1-2).

Acts 4:12 “Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved.”

When you do not have a basic understanding of the gospel as it is presented in the emergent church then you are cannot be saved by it.

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Note – In the above repost I underlined titles of books and magazines – DM

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Troubling titles of Malone University graduate school Theology courses: A postmillenial Emerging/Emergent “Kingdom Now” theme

(revised 02/21/12)

The Evangelical Friends Church International(EFCI) in recent years has been adopting the eschatology of many other evangelical denominations. Specifically, it is becoming heavily involved in postmillenial Emerging/ Emergent/Kingdom Now eschatology. Click here and here for several of my blogs on this.

Ironically, this heretical theme of postmillenial Emerging/Emergent/Kingdom Now eschatology fits Malone University‘s logo with the phrase “Christ’s Kingdom First,” which Malone adopted years before the Emerging/Emergent movements. Although Malone is still the most biblically sound of the Evangelical Friends schools, its increase in Emerging/Emergent courses is troubling.

Check out the titles and course summaries in Malone’s Master’s Degree program in Theology. I have several questions:

Who thought up these “kingdom” titles?
How long have the courses been taught under these titles?
Why the “kingdom” theme?

Click here for the original listing of Malone graduate Theology courses. I have emphasized certain points by bolding, and inserted comments in [brackets]. Also, I have underlined key phrases in the course titles:

THEO 510 – Christian Scripture: Interpreting the Kingdom Story (3) – Teaching others is one of the most common expressions of leadership in the Christian church. For many church workers, teaching will be the primary way in which they lead. The most important prerequisite for skilled teaching is the ability to correctly interpret and apply Christian scripture. This course will refresh and deepen students’ knowledge of the Old and New Testaments, and will aid them in developing the skills necessary for explaining even the most difficult Bible passages to others.

THEO 515 – History and Doctrine of the Church: Highlights from Kingdom Heritage (3) – A solid understanding of history and doctrine is fundamental to effective service in the church. The ancient church’s struggle with doctrine and heresies shaped what Christians confess today. Moreover, the contemporary church can learn from its past and can see in the church’s history and doctrine the way in which the bride of Christ is being prepared to meet him.

THEO 521 – Introduction to Hebrew and Greek: The Kingdom Languages as a Tool of Ministry (3)[So far I have not find the term “Kingdom Languages” used anywhere else on the Internet – only in this course] – This course introduces the vocabulary and grammar of biblical Hebrew and Greek and reference works pertinent to Bible study and lesson preparation. The emphasis is not on memorization, but on understanding the languages and opening up the riches of Hebrew and Greek-based reference works to enrich personal spiritual life and ministry and facilitate the use of the finer, language-based commentaries.

THEO 532 – Theology of Humanity: Created in the Image of the King (3) – What does it mean that people are created in God’s image? How does sin affect our relationships? Why do God’s people suffer in this world? What is the key to human redemption? How do these concerns intersect with the practice of people-helping professions? In an effort to answer these questions from a Christian worldview, the course integrates multi-disciplinary insights from the fields of Christian ministry, theology, psychology, and nursing.

THEO 543 – Communicating the Gospel: Presenting the Message of the Kingdom (3) – This course seeks to help students improve their communication skills in a variety of settings where the kingdom message is proclaimed. Such settings include public teaching, worship, public prayer, Bible study, small groups, and evangelism. The contexts of communication and methods of effective communication are analyzed. Practical exercises with peer review to hone personal communication skills will also be included.

THEO 547 – Spiritual Care: Sharing the Compassion of the King (3) – The course is designed to help students prepare for spiritual leadership in congregations and other Christian ministries. An emphasis is given to the biblical and theological interpretation of spiritual care as applied to families and to individuals (young children to senior adults). The art of spiritual care includes compassionate communication and the practice of prayer and spiritual guidance during periods of both joy and crisis.

THEO 621 – Ethics of the New Testament: Living to Honor the King (3) – Focusing on the life and moral teaching of Jesus as well as the ethics of Paul, this course will explore what it means to live the Christian life as a citizen of a kingdom that has been inaugurated, but awaits consummation.

THEO 622 – Theology of the Old Testament: The Mission of the King (3) – The Old Testament is not merely a witness to God’s activity in the past, nor is it just an outdated book now replaced by the New Testament. Rather it is an essential instrument of God’s own mission—a mission that stretches from eternity past and continues to unfold in the present day. In addition to providing a survey of the discipline of Old Testament theology, this course will help students better understand the Old Testament’s purpose within the context of God’s mission and will lead them to reflect on the implications of this mission for Christians today. Christ’s church in fact shares in the mission of the Old Testament [I’m not sure where the Old Testament speaks of its mission as being the Great Commission]—to make known to all the earth, in both word and deed, the Name that is above every other name.

[Note Malone’s phrase in both word and deed. Now compare this with an EFC-ER statement: ““In joyful obedience to Jesus’ Great Commission–and in the spirit of His Great Commandment–our movement purposes to serve the church and the world in love, multiplying disciples and churches in the power of the Holy Spirit so that our children’s grandchildren and generations of the un-reached will be compelled to join.” Click here for my blog discussing this Emerging/Emergent wording, as well as this postmillenial eschatology.]

THEO 623 – Evangelism and Discipleship in the New Testament: The Kingdom Reclaims the World (3) – This course examines how the early church analyzed and adapted the gospel message to the Greco-Roman world and its many subcultures, and how it nurtured its young converts to a mature faith. Examples include Jesus’ use of agrarian imagery, Paul’s adaptation of the gospel for urban settings, and Matthew’s reworking of Mark [this is a liberal view of the synoptic gospels] to create a discipleship manual. With these creative and effective models, the course will identify and evaluate current models of evangelism and discipleship, as well as analyze current American culture(s) to identify ways to be more effective in reclaiming the world for the kingdom [this is a postmillenial Emerging/Emergent/Kingdom Now phrase].

THEO 631 – Christianity and Culture: Worship and Witness before the King (3) – Within the context of an increasingly secular culture, how should Christians understand the Church’s mission? Is the Church primarily a provider of spiritual goods and services to individuals in a consumerist society? Should the Church focus primarily on meeting the needs of spiritual seekers? [“Spiritual seekers” is a term for nonchristians; the term is also applied to New Agers.] Or is the Church necessarily a counter-cultural witness to a King and a Kingdom that are always coming, and as yet, not fully here? [Again, this is terminology used by postmillenial Emerging/Emergent/Kingdom Now teachers.] How will our answers to these questions influence the way that we understand Christian worship, spiritual formation, evangelism, etc.? This course will draw deeply on biblical, historical, and theological sources in order to examine what it means to say that the Church is missional at its core. [Spiritual formation and missional: two Emerging/Emergent terms.]

THEO 633 – Current Theological Controversies: Seeking to Understand the Message of the King (3) – In this life, there will always be disagreement over theological issues. How can we dialogue constructively with each other about controversial subjects? By examining disputed areas of theology (e.g., eternal security, miraculous gifts, salvation through other religions, how to discern God’s will), students will clarify their own convictions by conversing about difficult matters that are potentially divisive within God’s kingdom.

THEO 641 – Leadership in Christian Communities: Serving the King (3) – Sound leadership in the church always grows from a correct theological understanding of the unique nature of the church as the Body of Christ. A communion of saints stretching across time and space, yet having specific local forms and realizations, the church is like no other organization on earth. This course grounds the practice of church leadership in ecclesiology (theology of the church). It explores important contemporary organizational and leadership theory (team building, motivation, change management) in the light of the church’s unique identity.

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Protected: An EFCI watchlist: heretical Spiritual Directors associated with the EFCI

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Protected: EFCI Watchlist: Individuals promoting Spiritual Formation, Emerging/Emergent teachings, and Quaker ecumenism (Convergent Friends)

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