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(Revised 11/19/15)

Today many LGBT proponents of gay marriage are accusing born again Christians of hate crimes. Seems to me they’re confusing the definitions of these supposed transgressions: “bias”, “discrimination”, “bullying”, “persecution”, “hate speech”, “hate literature, and “hate crimes”.

Regarding the traditional definition of “hate crimes”, I have never heard of truly born again, biblically sound, mature, godly Christians causing violent, physical, bodily harm to LGBT people or their property. Let’s put the shoe on the other foot. Can LGBT people say they have never caused violent, physical, bodily harm to truly born again, biblically sound, mature, godly Christians or their property?

But I digress. The question at hand: does the Bible have hate speech towards LGBT people, as they claim? I say no! And Pastor Jack Wellman concurs. I have taken the liberty of reposting Pastor Wellman’s article below. Click here for the original posting of his article. I have emphasized certain points by bolding, and inserted comments in [brackets].

Jack WellmanArticle by Jack Wellman

Jack Wellman is Pastor of the Mulvane Brethren church in Mulvane Kansas. Jack is also the Senior Writer at What Christians Want To Know whose mission is to equip, encourage, and energize Christians and to address questions about the believer’s daily walk with God and the Bible. You can follow Jack on Google Plus or check out his book  Blind Chance or Intelligent Design available on Amazon.

Does The Bible Have Hate Speech?

Some call what is preached in the Bible hate speech.  Does the Bible actually have hate speech?

What is Hate?

There are laws in Canada that make it a crime to preach against certain things that exist in their society and these laws may soon be coming to the U.S but is there really hate speech in the Bible?  Can we say that with authority?  We know that God hates sin and it is said that God hates divorce but it never says that God hates divorced people.  Psalm 7:11 says that “God judges the righteous, and God is angry with the wicked every day” but the Hebrew doesn’t actually call it “hate” but the Hebrew word “za`am” means “to denounce, express indignation,” or “to be indignant” and it is the wicked because of their sin that God denounces and expresses His indignation against.  For those who have repented and put their trust in God, His anger against sin was satisfied by Jesus Christ at the cross.  Christ “was pierced for our transgressions; he was crushed for our iniquities” and “upon him was the chastisement that brought us peace” (Isaiah 53:5) which is what Paul wrote “since we have been justified by faith, we have peace with God through our Lord Jesus Christ” (Rom 5:1) so now there is “no condemnation for those who are in Christ Jesus” (Rom 8:1).  God hates sin because sin was very costly…costing Jesus His life and the price for our sins was placed upon Jesus at Calvary in unimaginable torment and suffering that went on for hours.  God loves the Son but He also loves those who have repented and trusted in Him too so Jesus took the wrath of God so that we wouldn’t have to bear it ourselves in hell and it was “For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God” (2 Cor 5:21).

Does God Hates Sin but Love the Sinner?

If we look at the Bible verses that contain the word sin + hate we can see that it is not always directly pointed toward the person but what the person does.  I hated it when my son or daughter disobeyed me but I never hated them…so in my love I disciplined them.  If I didn’t love them, I would do nothing…that would be apathy.  Regarding the sin and not as much the sinner, God has much to say about it and it’s not good; “There are six things that the Lord hates, seven that are an abomination to him” (Prov 6:16).  The psalmist added “you are not a God who delights in wickedness; evil may not dwell with you” (Psalm 5:4).  For the most part, the world is separated from God by their sins (Isaiah 59:2) and if we love the world, then the love of the Father is not in us because whoever has “friendship with the world is at enmity (or hostility) with God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God” (James 4:4).  That’s why those “who love the Lord, hate evil [and] He preserves the lives of his saints” (Psalm 97:10).

What is Love?

If you knew someone who was blind and they were walking toward the edge of a cliff, it would be hateful to not warn them. You could be held legally liable for not warning them.  Just as if you saw a child drowning in a swimming pool and did nothing to save them would be criminally negligent, so it is to not warn people that if they step out of this life without Christ, they face an eternal punishment from which there is no escape.  It is not hateful to warn them of an impending judgment that is coming, on the contrary, it is the most loving thing you can ever do…even if it comes at the expense of their hating you.  It is really the message that they hate and not the messenger.  The message from Jesus’ own lips says “whoever does not believe is condemned already, because he has not believed in the name of the only Son of God” (John 3:18b).  Everyone loves John 3:16 but it means nothing without John 3:18.

Conclusion

The opposite of love is not hate…it is indifference or apathy.  Do we care that people are dying every day without Christ and will suffer in hell for their sins?  Do we not care enough to point them to the One and only way that they can be saved (Acts 4:12)?  I believe if we don’t share the bad news of people’s sins separating them from a Holy God (Isaiah 59:1-2) and that “whoever does not obey the Son shall not see life, but the wrath of God remains on him” (John 3:36b) the “good news” of salvation in Jesus Christ alone will mean nothing.  It’s actually a cruel thing to not tell others that they will stand before God and be judged someday apart from Christ (Rev 20:12-15) and that no works will ever be good enough to save them (Eph 2:8-9).  They must repent of (turn away, forsake) their sins and then put their trust in Jesus Christ.  Show them love by telling them the truth; that God is angry at the sinner every day (Psalm 7:11).  Tell them how they can be saved from God’s wrath and after they die and at the judgment (Heb 9:27) they will be saved.  And tell them to their face that it is in their “hard and impenitent heart [that they] are storing up wrath for [themselves] on the day of wrath when God’s righteous judgment will be revealed” (Rom 2:5) so they need to repent, believe, and be saved (John 3:16).

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(revised 02/12/14)

There is a debate going on today among Independent Fundamentalist Baptists, regarding the nature of conversion. Followers of Jack Hyles for example believe that when accepting Christ (becoming born again), one must repent. But they define “repentance” not as repenting of sin, but as turning from unbelief to belief.

Sorry, folks, repentance from sin is essential. I came across the following Baptist blog detailing the need to repent from sin. Click here for the original source of this article. I am emphasizing certain points by bolding, and inserting comments in [brackets]. I am also adding some links and some images.

Bible Repentance

Here is a message on repentance in the life of a believer from a member of our church:

From Repentance to Revival

[and a sermon as follows]

The Baptist, Bible position on Repentance
by Pastor Matt McPhillips (Pastor from Port Huron, MI.)

I am going to attempt to write about the doctrine of repentance. About two years ago I became so troubled about my lack of study about the Gospel and my acceptance of four points and a prayer that I dove into studying it head first.  Not knowing completely what my conclusion would be, I saturated myself with books, articles, and sermons by men of the 1900’s, 1800’s, 1700’s, and 1600’s only to find an amazing thing.  The issue of what is repentance in reference to salvation is a modern issue.  I looked at the numerous confessions of faith only to realize they all defined it as a sorrow for and turning from sin. This would include the London Confession (1644), Armenian [Arminian] Confession (1834)[I assume this is the same as the Confession of the Free-Will Baptists (1834)], Philadelphia Association (1734), French Confession (1879), Swiss Confession (1848), New Hampshire [Baptist] Confession (1833) and many others. As much as it pained me, I even began to look at non-Baptist confessions only to find the same.  So, maybe it was that I would find men from the past that would define it as a change of mind from unbelief to belief or one’s dependence to another and I was amazed at what I found.  Notice that all of these men agreed as to the true nature of repentance [repenting of sin].

Oliver B. Green “True repentance is sorrow for sin committed against a holy God and not only sorrow for sin, but TURNING FROM SIN, FORSAKING SIN AND TURNING TO GOD. Sin nailed the Savior to the cross and certainly that fact alone is sufficient reason why ALL WHO HAVE GENUINELY REPENTED HATE SIN AND FORSAKE SINFUL WAYS” (Oliver B. Greene, Commentary of Acts of the Apostles, Acts 2:37-38, 1969).

Lester RoloffRepentance is a godly sorrow for sin. Repentance is a forsaking of sin. Real repentance is putting your trust in Jesus Christ so you will not live like that anymore. Repentance is permanent. It is a lifelong and an eternity-long experience. You will never love the devil again once you repent. You will never flirt with the devil as the habit of your life again once you get saved. You will never be happy living in sin; it will never satisfy; and the husks of the world will never fill your longing and hungering in your soul. Repentance is something a lot bigger than a lot of people think. It is absolutely essential if you go to heaven” (Lester Roloff, Repent or Perish, 1950s).

Charles Spurgeon“Just now some professedly Christian teachers are misleading many by saying that ‘repentance is only a change of mind.’ [Interestingly, this teaching was present back in the  Spurgeon’s day – it did not originate with Independent Fudamentalist Baptist Jack Hyles.] It is true that the original word does convey the idea of a change of mind; but the whole teaching of Scripture concerning the repentance which is not to be repented of is that it is a much more radical and complete change than is implied by our common phrase about changing one’s mind. The repentance that does not include sincere sorrow for sin is not the saving grace that is wrought by the Holy Spirit. God-given repentance makes men grieve in their inmost souls over the sin they have committed, and works in them a gracious hatred of evil in every shape and form. We cannot find a better definition of repentance than the one many of us learned at our mother’s knee: ‘Repentance is to leave the sin we loved before, and show that we in earnest grieve by doing so no more’” (Charles Haddon Spurgeon, “The Royal Saviour,” Metropolitan Tabernacle, London, England, Feb. 1, 1872).

George Whitefield“Repentance is the carnal and corrupt disposition of men being changed into a renewed and sanctified disposition. … It is the nature of such repentance to make a change, and the greatest change that can be made here in the soul. Thus you see what repentance implies in its own nature; it denotes an abhorrence of all evil”  (George Whitefield, “Repentance,” c. 1750).

D.L.Moody“If you ask people what it is they will tell you, it is feeling sorry.  If you ask a man if he repents, he will tell you oh yes; I generally feel sorry for my sins.  That is no repentance.  It is something more than a feeling sorry.  Repentance is turning right about and forsaking sin.  I wanted to speak on Sunday about that verse in Isaiah, which says, “Let the guilty forsake his way, and the unrighteous man his thoughts.” That is what it is.  If a man don’t turn from his sin he won’t be accepted of God, and if righteousness don’t produce a turning about – a turning from bad to good – it isn’t true righteousness.”

William Tyndale“Concerning this word repentance … the very sense and signification both of the Hebrew and also of the Greek word is, ‘to be converted and to turn to God with all the heart, to know his will, and to live according to his laws; and to be cured of our corrupt nature with the oil of his Spirit, and wine of obedience to his doctrine.” (William Tyndale, “To the Reader,” Tyndale New Testament, 1534).

Jonathan Edwards “So saving repentance and faith are implied in each other. They are both one and the same conversion of the soul from sin to God, through Christ; the act of the soul turning from sin to God through Christ, as it respects the thing from which the turning is, viz. sin, is called repentance; and as it respects the thing to which, and the mediation by which it turns, it is called faith” (Jonathan Edwards, “Sinners in the Hands of an Angry God”, 1741).

Charles FinneyA turning from sin to holiness, or more strictly, from a state of consecration to self to a state of consecration to God, is and must be the turning, the change of mind, or the repentance that is required of all sinners. Nothing less can constitute a virtuous repentance, and nothing more can be required” (Charles Finney, “Repentance and Impenitence,” 1878).

Harry Ironside“Shallow preaching that does not grapple with the terrible fact of man’s sinfulness and guilt, calling on ‘all men everywhere to repent,’ results in shallow conversions; and so we have a myriad of glib-tongued professors today who give no evidence of regeneration whatever. Prating of salvation by grace, they manifest no grace in their lives. Loudly declaring they are justified by faith alone, they fail to remember that ‘faith without works is dead’; and that justification by works before men is not to be ignored as though it were in contradiction to justification by faith before God. … To repent is to change one’s attitude toward self, toward sin, toward God, toward Christ. … So to face these tremendous facts is to change one’s mind completely, so that the pleasure lover sees and confesses the folly of his empty life; the self-indulgent learns to hate the passions that express the corruption of his nature; the self-righteous sees himself a condemned sinner in the eyes of a holy God; the man who has been hiding from God seeks to find a hiding place in Him; the Christ-rejector realizes and owns his need of life and salvation”  (Harry Ironside, Except Ye Repent, 1937).

I thought to myself this can’t be, how could we have men today defining repentance different that they did throughout history and then I found a message preached by D.L. Moody in which he was honest as to the reason he did not preach repentance and the basis for today’s lack of it. “You will find my text tonight in the seventeenth chapter of Acts, part of the thirtieth verse: “And now commandeth all men everywhere to repent.” I have heard a number of complaints about the preaching here in the Tabernacle, that repentance has not been touched upon. The fact is that I have never had very great success in preaching upon repentance.  When I have preached it people haven’t repented. I’ve had far more success when I’ve preached Christ’s goodness.  But tonight I will preach about repentance, so you will have no more cause of complaint.  I believe in repentance just as much as I believe in the Word of God.”

Repentance does not work in our mega-this and mega-that mentality and if it works we do it and if not we don’t.  When our goal is momentum, results, and growth, we will neglect or diminish truth that might hinder our numerical growth. After all Jesus did say, “Preach momentum; be instant in season and out of season”.  Didn’t He?  John the Baptist went everywhere preaching momentum, decisions, and growth, right? So I went to the creator of easy believe/quick prayer methodology,  Charles Finney. Surely he would have diminished repentance in order to produce results.  Listen to what he said were signs of genuine repentance and false repentance:

Genuine Repentance

  • There is in your mind a conscious change of views and feeling in regard to sin.
  • The disposition to repeat sin is gone.
  • It worketh a reformation of conduct.
  • It changes our character and conduct.

False Repentance

  • It is not founded on such a change of opinion.
  • It is founded on selfishness.
  • It leaves the feelings unchanged.
  • It works death.
  • It produces only a partial reformation of conduct.
  • Its reformation is temporary.
  • It is a forced reformation.
  • It leads to self-righteousness.
  • It leads to a false security.
  • It hardens the heart.
  • It sears the conscience.

Now this  cannot be true, how did we get to this place in our churches?  Well, it starts with the dumbing down of our biblical study to be approved of God and our elevation of academic, liberal arts, and growth equals power mentality. We have Baptists following non-Baptists in modern day evangelism and methods. We have the ecumenical, fundamentalist movement diminishing doctrine, and we have liberal arts schools training preachers instead of local churches training them.  We have Christian newspaper editors establishing orthodoxy instead of Baptist preachers in Baptist pulpits.  Sadly today, psychological manipulation experts teach soulwinning, while Protestant revivalists are touted as our heroes. So I realized I have been deceived, misled, and ignorant of my Baptist doctrine and sold a bill of goods in order to protect a system of thought not found in history or the Bible.

I will leave you with these questions:

  1. Can you show me the examples of people getting saved and not changing in the Bible?
  2. Can you show repentance that did not amend the life of the person in the Bible?
  3. Can you find our modern day definition of repentance more than 100 years ago?
  4. Why would we ignore Matthew, Mark, and Luke and only  use John as our basis for the Gospel?
  5. When Jesus cast out the money changers, gave us Matthew 18, told us to turn them over to Satan (I Corinthians 5), commanded us to rebuke before all, to reprove and rebuke was he teaching us to protect momentum?

I do not have an axe to grind, but I am deeply troubled and burdened about our lack of revival and our man-made attempts to create it.

Note From Brother Ted Alexander: First let me say that I very much agree with this article.  I am bothered by the modern day preachers tampering with the doctrine of repentance and pulling out the word repentance from their message and even tampering with the old hymns. The revisions do not line the messages or songs up with the Bible or the historic Baptist position on repentance. Brother McPhillips pointed out that the modern fundamentalist, limp-wristed, numbers- driven definition of repentance is not found before the early part of the Laodacean church age/fundamentalist movement.  We wonder why ”Christian” people today live like the world and America is going to hell!  Could it be because Jesus was right in Matt. 7?  Has our generation been decieved [sic] into easy-prayer salvation that is not salvation at all?  When our desire becomes God alone, and we seek true conversions more than numbers and the approval of the brethren, we will begin to preach for God’s glory instead of a packed pew?  THINK!!!

FOR FURTHER READING

Easy Believism Fast Track to Hell

David Cloud’s articles (Google hits) criticizing the “easy believism” or “easy prayerism” heresy of Jack Hyles

Johnny the Baptist, Does Repent Really Mean Repent? – defends the need to repent of sin

The Repentance Blacklist – a long list of so-called heretics who say repentance of sin is necessary when accepting Christ. (Actually, this fellow has done us a favor by listing those who hold to the biblical position.)

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(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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(revised 04/20/14)

For quite awhile now, I have been reading the literature (and visiting the churches) of Independent Fundamentalist Baptists (IFB). I would point out that they span an increasingly wide variety of doctrinal positions, some more biblical than others. I am especially impressed by IFB David Cloud and churches that take his positions. Some of the most obvious of these views are: holding to the King James Bible (and the Textus Receptus NT and Masoretic OT), opposing Contemporary Christian Music (CCM), etc.

However, coming from a Wesleyan Holiness background, there are some beliefs of mine which do not quite match those of IFB churches, including those in Bro. Cloud’s circle. One of these which I hold is the Arminian position of conditional eternal security. So I was fascinated when I recently came across an association/denomination called the Free Will Baptists. This is how Wikipedia begins its article on the Free Will Baptists:

Free Will Baptist is a denomination of churches that share a common history, name, and an acceptance of the Arminian theology of free grace, free salvation, and free will.

Wow! From what I’ve researched so far, this sounds like the kind of association/denomination I’d love to attend and/or join.

Some background: I left the Evangelical Friends Church International aka EFCI years ago, and have vowed I will never become an EFCI member again. Today the EFCI is continuing to back Spiritual Formation’s heretical contemplative Richard Foster, who got his start in the EFCI. Also, the EFCI continues to be heavily involved in heretical Emerging/Emergent teachings – in spite of repeated warnings.

Note – just as I am beginning to research the Free Will Baptists, I am discovering that various Free Will Baptist churches, schools and individuals (including many in high leadership positions) are drifting away from separatist fundamentalism, the KJB, etc. They, like the EFCI and many other evangelical denominations, are having more and more “itching ears” for the heresies of Spiritual Formation and the Emerging/Emergent church movements. Thus, I can only recommend Free Will Baptist churches and schools which are continuing to hold strongly to separatist fundamentalist teachings and practices. The most obvious trait I’ve found in the separatist fundamentalist churches and schools, is that they continue to hold exclusively to the KJB. Thus, in this and future blogs I write about separatist fundamentalist Free Will Baptist churches and schools, I plan to simply refer to them as KJB Free Will Baptists.

I should mention a few distinctives of the Free Will Baptists. I am very impressed with some of these distinctives; I have mixed feelings regarding others. I hope to explore Free Will Baptist doctrines in other blogs.  Following is a good summary of Free Will Baptist distinctives/differences from other denominations, found here:

Distinctive

 There are a few doctrinal positions on which Free Will Baptists hold a distinctive position, even from other groups with whom we may enjoy close fellowship and cooperation. So the question often arises, “What’s the difference between Free Will Baptists and..

Southern Baptists, Missionary Baptists, or Independent Baptists? –

 We believe the Scriptures give consistent emphasis to the responsibility every Christian has to continue to trust Christ throughout his life (Hebrews 3:6, 14, 10:23). Contrary to what some say Free Will Baptists do affirm salvation by grace through faith only, and further insist that the faith that saves is an on-going and active faith. (John 10:1-21). Further, Free Will Baptists believe that there are sufficient warnings in scripture that suggest the possibility that one may forfeit the faith (Galatians 5:4, Hebrews 6:4-6; Hebrews 10:29), though such a forfeiture is not probable. We do not believe that the forfeiture of the faith is easy, nor sudden, but do affirm the truth that if such state is reached, there remains no more sacrifice (Hebrews 6:6). Consequently, that person who forfeits his faith is irreversibly lost.

Nazarene, Methodist, Holiness Groups? These groups are generally called Wesleyan , the founder of which was the 19th century Methodist Evangelist, John Wesley. A key distinctive of their  theology is the teaching that a person may experience a second, definite work of grace, at which time the believer reaches a point of entire sanctification, and from that moment forward, the believer is capable of living a sinless life. We believe, on the other hand, that the Holy spirit is at work in the believer’s life to progressively mold him into the image of Christ, and that this process will not be completed until we reach eternity.

Assembly of God, Charismatic/Pentecostal Churches? We believe that the sign gifts mentioned in the historical record if the early church (the book of Acts) were used by God for the unique purpose of validating the authority of the Apostles, through whom He transmitted the Holy scriptures (I Corinthians 12-14). Do we believe that these gifts have ceased altogether? No, we do however assert that with the completion of the New Testament canon, the need for, and exercise of these sign gifts faded. We do not seek a Baptism of the Spirit sub-sequent to salvation, nor support the use of tongues or other sign gifts as evidence of the Holy Spirit’s work in the Christian life.

Presbyterian, Reformed Churches? Rather than affirming the predestination of specific individuals for grace, as the Reformed Churches do, we believe that when acted upon by the Holy Spirit, and individual as the freedom of will to accept or rejects God’s offer of salvation. We do not believe, as we are often accused, in a works oriented salvation, affirming with Paul that faith is not a work (Ephesians 2:8-9). Further, we agree that sinful man is dead in sin, that is, he is unresponsive and insensitive to the work and presence of God unless and until he is acted upon from the outside by the Holy Ghost. Once the individual has experienced this work of grace by the Holy Ghost, it is given that he should persevere in that faith until the end. We hold that whosoever will may exercise his God given freedom of the will to believe on the Lord Jesus Christ, and in believing, receive everlasting life. (John 3:16)

I have reposted the current (as of 02/18/13) Wikipedia article on the Free Will Baptists below. Click here for the original source of this article. I have emphasized certain points by bolding in orange, and inserted comments in [bolded orange in brackets].

Free Will Baptist

From Wikipedia, the free encyclopedia

Free Will Baptist is a denomination of churches that share a common history, name, and an acceptance of the Arminian theology of free grace, free salvation, and free will. Free Will Baptists share similar soteriological views with General Baptists, Separate Baptists and some United Baptists. Evangelism and the self government of the local church are highly valued. The denomination remains relatively small-town demographically and is especially strong in the southern United States and Midwest, although it was once also strong in New England. The National Association of Free Will Baptists reports just over 250,000 members. The National Association’s offices are located in the Nashville, Tennessee neighborhood of Antioch. The denomination operates a regionally accredited college, Welch College (formerly Free Will Baptist Bible College), in Nashville; North American and International Missions agencies; and a publishing house, Randall House Publications. Smaller groups unaffiliated with the National Association are the Convention of Original Free Will Baptists, the United American Free Will Baptists (African American), and well as several local associations in the South.

Theology and practice

Free Will Baptist congregations believe the Bible is the very word of God and without error in all that it affirms. Free Will Baptist Doctrine holds to the traditional Arminian position, based on the belief in a General Atonement, that it is possible to commit apostasy, or willfully reject one’s faith. Faith is the condition for salvation, hence Free Will Baptists hold to “conditional eternal security.” An individual is “saved by faith and kept by faith.” In support of this concept, some Free Will Baptists refer to the Greek word translated “believeth” found in John 3:16 KJV. This is a continuous action verb, and can thus be read, “..that whosoever believes and continues to believe shall not perish, but have everlasting life.” The concept is not of someone sinning occasionally and thus accidentally ending up “not saved,” but instead of someone “repudiating” his or her faith in Christ. [1] Thus “once saved always saved” is rejected by the denomination. Many Free Will Baptists believe that once a person has truly turned from his or her faith, it is impossible for that individual to return to Christ(Hebrews 6:4-6) and the person will have reached a point in which God will have ceased to deal with his or her heart, disabling the individual from even desiring to repent (John 6:44, Genesis 6:3,Romans 1:21,28). Thus Free Will Baptist do not believe that an individual can oscillate between being lost and saved. There exists some Christian denominations which believe that salvation can be lost and found repeatedly; Free Will Baptists do not fall into this grouping. Free Will Baptists believe that once a believer has abandoned his faith and has lost his or her salvation, there is no more hope for that person. The book of Hebrews offers many supporting verses to this concept, particularly chapters 2:1; 3:6,12-14; 4:1,11; 6:4-8,11,12 & 10:23-39 where the Apostle Paul consistently warns that one must “hold fast” till the end.

On Perseverance of the Saints from the official Treatise:

“There are strong grounds to hope that the truly regenerate will persevere unto the end, and be saved, through the power of divine grace which is pledged for their support; but their future obedience and final salvation are neither determined nor certain, since through infirmity and manifold temptations they are in danger of falling; and they ought, therefore, to watch and pray lest they make shipwreck of their faith and be lost.”

Free Will Baptists observe at least three ordinances: baptism, the Lord’s Supper, and the Washing of the Saints’ Feet, a rite occurring among some other evangelical groups but not practiced by the majority of Baptist denominations.

Free Will Baptist congregations hold differing views on eschatology, with some holding premillennial and others amillennial views. Churches advocate (voluntary) tithing, totally abstaining from alcoholic beverages, and not working on Sunday, the “Christian Sabbath.”

Historical sketch

Free Will Baptists can be traced to General Baptists from England who settled in the American colonies in the late seventeenth century. The first Baptists, who originated with the ministry of Thomas Helwys near London in 1611, were General Baptists. That is, they believed that the atonement of Jesus Christ was “general” (for all) rather than “particular” (only for the elect). They were Arminian in doctrine.

Benjamin Laker was an English Baptist who arrived in colonial Carolina as early as 1685. Laker had been associated with Thomas Grantham, an illustrious General Baptist theologian and writer, and had signed the 1663 edition of the General Baptists’ Standard Confession of Faith. The earliest Free Will Baptists in America developed from English General Baptists in Carolina, who were dubbed “Freewillers” by their enemies and later assumed the name.

Two distinct branches of Free Will Baptists developed in America. The first and earliest was the General Baptist movement described above, known as the Palmer movement in North Carolina, from which the majority of modern-day Free Will Baptists have their origin. The later movement was the Randall movement, which arose in the late eighteenth century in New Hampshire. These two groups developed independently of each other.

The “Palmer” Line

In 1702, a disorganized group of General Baptists in Carolina wrote a request for help to the General Baptist Association in England. Though no help was forthcoming, Paul Palmer, whose wife Johanna was the stepdaughter of Benjamin Laker, would labor among these people 25 years later, founding the first “Free Will” Baptist church in Chowan, North Carolina in 1727. Palmer organized at least three churches in North Carolina.

His labors, though important, were short. Leadership would descend to Joseph Parker, William Parker, Josiah Hart, William Sojourner and others. Joseph Parker was part of the organization of the Chowan church and ministered among the Carolina churches for over 60 years. From one church in 1727, they grew to over 20 churches by 1755. After 1755, missionary labors conducted by the Philadelphia Baptist Association converted most of these churches to the Particular Baptist positions of unconditional election and limited atonement. By 1770, only 4 churches and 4 ministers remained of the General Baptist persuasion. By the end of 18th century, these churches were commonly referred to as “Free Will Baptist”, and this would later be referred to as the “Palmer” line of Free Will Baptists. The churches in the “Palmer” line organized various associations and conferences, and finally organized a General Conference in 1921. Many Baptists from Calvinistic Baptist backgrounds, primarily Separate Baptists, became Free Will Baptists in the nineteenth century.

The “Randall” Line

While the movement in the South was struggling, a new movement rose in the North through the work of Benjamin Randall (1749–1808).

Randall initially united with the Particular or Regular Baptists in 1776, but broke with them in 1779 due to their strict views on predestination. In 1780, Randall formed a “Free” or “Freewill” (Randall would combine the words “free” and “will” into a single word) Baptist church in New Durham, New Hampshire. By 1782 twelve churches had been founded, and they organized a Quarterly Meeting. In 1792 a Yearly Meeting was organized.

The “Randall” line of Freewill Baptists grew quickly. However, in 1911, the majority of the Randall Line churches (and all the denominational property) merged with the Northern Baptist Convention. Those churches that did not merge and remained Freewill Baptist joined with other Free Will Baptists in the Southwest and Midwest to organize the Cooperative General Association of Free Will Baptists in 1916.

The Union of the Lines

Fraternal relations had existed between the northern and southern Free Will Baptists, but the question of slavery, and later the Civil War, prevented any formal union until the 20th century. On November 5, 1935, representatives of the General Conference (Palmer) and the Cooperative General Association (a mixture of Randall and Palmer elements west of the Mississippi) met in Nashville, Tennessee to unite and organize the National Association of Free Will Baptists. The majority of Free Will Baptist churches organized under this umbrella, which remains the largest of the Free Will Baptist groups to this day.

Free Will Baptist Bodies

Other major Free Will Baptist groups include:

  • Original Free Will Baptist Convention – a North Carolina based body of Free Will Baptists that was organized in 1913 and initially joined the National Association of Free Will Baptists, but split from the National Association in 1961 due to some inner differences. The Convention comprised the majority of North Carolina-based Free Will Baptist churches, though a minority would split from the North Carolina state convention and maintain affiliation with the National Association. The Convention also maintains mission activity in eight countries – Philippines, Mexico, Bulgaria, India, Nepal, Bangladesh, Liberia, and Guinea.
  • United American Free Will Baptist Church – the largest body of African-American Free Will Baptist churches, organized in 1901 and headquartered in Kinston, North Carolina.
  • United American Free Will Baptist Conference – a body of African-American Free Will Baptist churches that withdrew from the United American Free Will Baptist Church in 1968; headquartered in Lakeland, Florida.
  • Unaffiliated Free Will Baptist local associations – a number of local Free Will Baptist associations remain independent of the National Association, Original FWB Convention, and the two United American bodies. Researchers have identified 10 such associations, though there may be more. The unaffiliated associations of Free Will Baptists include over 300 churches with an estimated 22,000 members. They have no organization beyond the “local” level.
    • Eastern Stone (TN)
    • French Broad (NC)
    • Jack’s Creek (NC,TN) Has member churches in these states according to the 2008 Minutes of the Jack’s Creek Free Will Baptist Association
    • John-Thomas (NC,KY,WVA,VA)
    • Mt. Mitchell (NC)
    • Original Grand River (OK)
    • River Valley Association (AR)
    • Stone Association of Central Indiana (IN)
    • Toe River (NC,TN, & SC)
    • Western (NC)
    • Western Stone (TN)

Notes

  1. ^ [1].

Sources

  • A Free Will Baptist Handbook: Heritage, Beliefs, and Ministries, by J. Matthew Pinson
  • A History of Original Free Will Baptists, by Michael Pelt
  • Baptists Around the World, by Albert W. Wardin, Jr.
  • Dictionary of Baptists in America, Bill J. Leonard, editor
  • Encyclopedia of Religion in the South, Samuel S. Hill, editor
  • Sub-Groups Within the Baptist Denomination (in the United States), by R. L. Vaughn
  • The Free Will Baptists in History, by William F. Davidson

External links

Wikisource has the text of the 1920 Encyclopedia Americana article [[s:The Encyclopedia Americana (1920)/Baptists, Freewill|]].

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As I’ve tried to stress in other blogs, it is critical to emphasize the “bloody” message of our Saviour on Calvary, the message of “the Blood and the Cross”, in every service. This is the core of the gospel – to ignore or downplay the doctrine of the Atonement is an abomination.

Two passages come to mind. Paul said:

“22) Jews demand signs and Greeks look for wisdom, 23) but we preach Christ crucified… (I Cor. 1:22-23a).

And: “But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.” (Gal. 1:8)

I Googled the search string [“Jesus Christ, and Him crucified”] and found many great articles and sermons on the topic. Also, for me many old gospel hymns convey this message in a powerful way. Churches need to sing these hymns again, regularly: “There is a Fountain Filled With Blood”, “The Old Rugged Cross”, etc. I found this YouTube video about these old hymns that seemed appropriate:

I came across an excellent blog from Stand Up for the Truth!, which emphasizes this same theme. Click here for the original site of this blog. I’ve emphasized certain points by bolding, and inserted comments in [brackets].

Gospel-less sermons regenerate no one

How important is it to hear the Gospel of Jesus Christ preached each and every Sunday?  That we would even need to ask this question nearly 2,000 years after the Church was first established is heartbreaking to me.

I’ve been told by Christians and even pastors that it is not realistic to expect to hear the Gospel preached in every sermon message. “Sometimes we’re talking about a different subject,” they tell me, or “it doesn’t fit in with section five of our 10-part sermon series.” Or this one: “If you think you need to hear the blood sacrifice being preached in every message, you’re  not going to be happy in any church.”

Really? Am I that demanding that I’ve placed an unfair, unrealistic expectation on our poor pastors who are just trying to reach the lost?

Imagine Paul, or Peter, or John, or even Jesus Himself sitting in a typical seeker-driven service on any given Sunday morning and not hearing the message that martyrs still die for: That we are born sinners into sin-filled world at odds with God and that while we still hated Him, He came to earth as a sinless sacrifice, whose blood on the cross atoned for our sins and the punishment we deserve. He rose from the grave and appeared to hundreds of witnesses, who saw Him ascend to heaven, and those witnesses have been sharing that Good News ever since, that those who believe in Him can repent of their sins and be reconciled to God forever. It is through Christ alone that we are offered Mercy and Grace. Only In His perfect sacrifice, He exchanges His righteousness for our Sin.

In the time I took to read that, 30 seconds have passed. Surely 30 seconds of these life-giving words of the Gospel is the message that we all must hear over and over again. Not just so that we can be saved, but so that we can have real life to the full. A Sunday service without the Gospel regenerates no one.

It is good to talk about making good choices, or treating each other in love. It’s good to sing worship songs and teach about putting God and money in proper perspective. But not at the expense of  The Gospel.  Because if I am still steeped in my sins, unrepentant without knowing who Jesus is, and I’ve just sat through your sermon series on how to have a good marriage or how to feed the hungry, I am still going to Hell when I die.

English: Titian's Ancona Crucifiction, 1558. Unfortunately, many Christians today don’t know what the Gospel is. If you were to ask, they might say that the Gospel is about loving our neighbor, or loving God with all of our heart, soul, mind and strength. And while important, these are not the Gospel, but are the essence of the Law. And yes, we need to walk the narrow path and live out what God commands.  But His truth also tells us that as hard as we strive, we can’t love God as perfectly as He commands. And by the way, how did you do at loving your neighbor last week? I fell extremely short.

That’s why we need the Gospel, even as we grow into mature Christians. We hear the Gospel so that we can be reminded of how good He is, and how wretched we are apart from Him. And when we do break the Law – any of them –we can repent of our sins and be forgiven.

As writer Mike Ratliff put it so powerfully, God will not tolerate a perversion of the Gospel because it is the only truth:

However, in our time the Gospel has been retold in all sorts of unbiblical ways. Some are outright lies while others are more subtle, for instance, there is the lie that is mostly true in which the Gospel is given, but that part about repentance and the lordship of Jesus Christ being necessary is left out. People want to make the narrow gate wide and easy, but that has never been God’s way. They want to remove the offense of the Cross, but it has to be there. Preaching against sin “puts people off, offends their sensibilities, puts them on the defensive, and makes them uncomfortable” is being cut from most churches in our time to make them more “seeker friendly.”

1 And you were dead in your trespasses and sins  2 in which you once walked according to the world system of this age, according to ruler of the authority of the air, the spirit now working in the sons of disobedience. 3 Among whom also we all conducted ourselves once in the lusts of our flesh, indulging the desires of the flesh and of the mind, and we were by nature children of wrath, as also the rest. (Ephesians 2:1-3)

Paul, speaking to Christians, told them and us that they were once just the rest of the world, which was dead in their own trespasses and sin in which they once walked according to the world system. There are no exceptions t this. A “Gospel message” or “theology” that does not address this is not biblical. In fact, it is false teaching. Those who teach these false teachings are teaching a different Gospel, and God will judge them for it.

The only Gospel is, “Trust in Jesus’ blood as the only redemption from sin.”       (Source: Possessing The Treasure)

In those last four seconds is packed an eternity of truth.  No, I don’t think I’m being demanding by asking to hear the Gospel each and every time. How can we expect anything less for our families, our friends and for a world that does not know Him?  Churches, pastors, Christians: It’s time to step up. Let’s not just squeeze these in around our three main principles or five action points. No, let’s make the Gospel the center of every message, and the rest can flow from Christ’s amazing, perfect love.

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I have been searching for articles on the doctrine of the Atonement. I came across the following article, which lists a number of Bible scholars favoring “unlimited atonement.”

I am reposting the article here – not to start an argument with hyper-Calvinists (i.e. five point Calvinists, followers of “TULIP”) – but merely to provide leads to authors for Christians favoring unlimited atonement.

Note – I do not believe that because Christ died for all mankind, every person will go to Heaven. This would be Christian universalism. I do believe that salvation is made available to every person, so that whosoever believes on Him will receive eternal life (John 3:16).

Click here for the original source of the article. I have emphasized certain points by bolding, and inserted comments in [brackets].

FOR WHOM DID CHRIST DIE? A Defense of Unlimited Atonement

Proponents And Defenders Of The Fact That Christ Died For All

 In establishing any doctrine, it is what God says that counts. “Let God be true, but every man a liar” (Rom. 3:4). Having already established from the Scriptures that upon Christ were laid the iniquities of all of us, it is of interest to consider what great and godly men of the past have said about this issue of the universal extent of the atonement.

Norman F. Douty, in his excellent book The Death of Christ, lists over 70 of the Church’s leading teachers, from the early centuries to the modern era, who stood firmly for the doctrine that Christ died on behalf of all men, not the elect only (pages 136-163). Here are some of the names on the list: Clement of Alexandria, Eusebius, Athanasius, Chrysostom, Augustine, Martin Luther, Hugh Latimer, Myles Coverdale, Thomas Cranmer, Philip Melanchton, Archbishop Ussher, Richard Baxter, John Newton, John Bunyan, Thomas Scott, Henry Alford, Philip Schaff, Alfred Edersheim, H.C.G. Moule, W.H. Griffith Thomas, and A.T. Robertson.

The following quotes are of interest:

“Although the blood of Christ be the ransom of the whole world, yet they are excluded from its benefit, who, being delighted with their captivity, are unwilling to be redeemed by it” (Prosper, who died 463 AD).

“For Christ only, and no man else, merited remission, justification, and eternal felicity, for as many as will believe the same; they that will not believe it, shall not have it, for it is no more but believe and have.  For Christ shed as much blood for Judas as He did for Peter; Peter believed it, and therefore he was saved; Judas would not believe and therefore he was condemned – the fault being in him only, and in nobody else” (Hugh Latimer, devoted bishop and martyr, 1485-1555). [Cited in James Morison, The Extent of the Atonement, p. 130.]

“Christ died for all, yet, notwithstanding, all do not embrace the benefit of His death…they despise the offered grace” (Benedict Aretius, 1505-1575).

“We may safely conclude that the Lamb of God offering himself a sacrifice for the sins of the whole world, intended, by giving sufficient satisfaction to God’s justice, to make the nature of man, which he assumed, a fit subject for mercy, and to prepare a medicine for the sins of the whole world, which should be denied to none that intended to take the benefit of it” (Archbishop Usher, 1581-1656).   [Cited in James Morison, The Extent of the Atonement, p. 136.]

James Morison argues that the doctrine of a limited atonement was never taught in the early centuries of church history:

The doctrine of a propitiation for the elect alone is not yet above fourteen hundred years old. Such a doctrine was unheard of during the glorious first three centuries of the Christian era. Nay, it was not known for about two hundred years after that. This surely is a striking fact, and should make some men pause and ponder before they condemn. “I think,” says the illustrious Bishop Davenant, a divine most intimately versed in ecclesiastical history and the writings of the Fathers, “that it may be truly affirmed, that before the dispute between Augustine and Pelagius, there was no question concerning the death of Christ, whether it was to be extended to all mankind, or to be confined only to the elect. For the Fathers, when speaking of the death of Christ, describe it to us as undertaken and endured for the redemption of the human race; and not a word (that I know of) occurs among them of the exclusion of any person by the decree of God. They agree that it is actually beneficial to those only who believe, yet they everywhere confess that Christ died in behalf of all mankind. [He then quotes from Clemens Alexandrinus, Origen, Primasius, Athanasius and Prosper].

Bishop Davenport goes on to give some further details respecting the opinions of Augustine: “We assert, therefore, that Augustine never attempted to impugn that proposition of the Semi-pelagians, that Christ died for the whole human race . . . For neither did Augustine ever oppose as erroneous the proposition ‘that Christ died for the redemption of the whole human race;’ nor did he ever acknowledge or defend as his own, ‘that Christ died, not for all men, but for the pre-destinate alone.’”

Augustine died A.D. 429, and up to his time, at least, there is not the slightest evidence that any Christian ever dreamed of a propitiation for the elect alone. Even after him, the doctrine of a limited propitiation was but slowly propagated, and for long but partially received. [James Morison, The Extent of the Atonement, pages 114-117.]

More recent advocates of unlimited atonement are as follows: D.L.Moody, Albert Barnes, L.S.Chafer, John Walvoord, Robert Lightner, William Newell, R.C.H. Lenski, D.Edmond Hiebert, Robert Gromacki, E.Schuyler English, R.A. Torrey, Charles Ryrie and all the members of the Independent Fundamental Churches of America who have made unlimited atonement part and parcel of their doctrinal statement. Unlimited atonement seems also to be the position of the GARBC (Regular Baptists) because the Regular Baptist Press published the original edition of Robert Lightner’s book, The Death Christ Died, which presents a strong case for unlimited atonement and also David Nettleton’s book Chosen to Salvation. Nettleton refers to “the erroneous doctrine of limited atonement” and says that “limited atonement is not a necessary corollary of the sovereign election of God” (page 79).

Note: One of the men mentioned in the above paragraph was the noted commentator, Albert Barnes (1798-1870), was an American Presbyterian preacher and Bible expositor. In 1835 he was brought to trial by the Second Presbytery of Philadelphia for his belief in unlimited atonement, but was acquitted. The case continued to stir the denomination and was one of the causes of the split in the Presbyterian church in the United States in 1837. See The Wycliffe Biographical Dictionary of the Church, p.29. It’s interesting to read Barnes’ comments under such passages as John 3:16; John 1:29; Heb. 2:9; 1 Tim. 2:4-6; 1 John 2:2.

Those who are defenders of a Limited Atonement would include Berkhof, Crawford, Cunningham, Eldersveld, Haldane, Hodge, Lloyd-Jones, John Murray, Owen, Packer, Pink, Smeaton, Spurgeon, Stonehouse and Warfield (see Douty, page 163). To this list can be added John Gerstner, Gary Long, David N. Steele, Custis C. Thomas, W.E. Best, John MacArthur and many others. Though we strongly disagree with such men on this issue, we do not vilify them as Charles Spurgeon seemed to do with respect to those holding to unlimited atonement:

“There may be men with minds so distorted that they can conceive it possible that Christ should die for a man who afterwards is lost: I say, there may be such. I am sorry to say that there are still to be found such persons whose brains have been so addled in their childhood, that they cannot see that what they hold is both preposterous falsehood and a blasphemous libel….I feel quite shocked in only mentioning such an awful error, and were it not so current as it is, I should certainly pass it by with the contempt that it deserves” (cited by Norman Duty,  in The Death of Christ, p. 163).

FOR FURTHER READING

Ron Rhodes, The Extent of the Atonement: Limited Atonement Versus Unlimited Atonement (presents the case for Unlimited Atonement)

Wikipedia article on Unlimited Atonement (makes points for and against)

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Way of the Master (Ray Comfort and Kirk Cameron) has a great approach to evangelism/witnessing. I think the crux of Comfort and Cameron’s approach is that they convince sinners of their sin before they offer Christ as their way out, their salvation from the eternal penalty for sin. To me this seems like a very biblical approach – vastly superior to starting out with “God loves you and has a wonderful plan for your life.”

Oddly enough, many Christians nowadays (even many Independent Fundamentalist Baptists) are criticizing WOTM’s approach. They believe it is wrong to use the Law to bring people to Christ. Yet, Paul himself mentions this approach:

“Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.” (Gal. 3:24, KJV)

Bob Snyder, a Facebook Friend, wrote this 12/07/12 regarding WOTM:

“Dave Mosher I agree with what you are saying. I actually have taught,”The Way of the Master Basic Class” at our Church. I plan on teaching it again to our, “Young Adults” group…  I knew there was something wrong with using, “Christianese” on people. I knew when I was a kid I had no idea what they meant when they would say what they were saying. For instance; “Have you asked Jesus into your heart?” “Is Jesus living in your heart?” “Do want Jesus to be your Saviour?” “Do you have a personal relationship with Jesus?” It meant nothing to me. When I finally understood I was a sinner by reading the Bible I got it. I couldn’t explain it though and had failed to understand repentance properly. Only after finding Wretchedradio and hearing them use the WOTM method did I understand it in a way I could explain it to others.

I came across this excellent blog by Defending Contending. This blog quotes a number of godly men who, like WOTM, used this “law” approach to evangelism. Click here for the original source of this blog. Note: I have also reposted a number of the comments following the blog. Also, I have emphasized certain points by bolding, and inserted comments in [brackets].

Is Ray Comfort’s Idea Original?

Posted on October 15, 2009 by

Ray Comfort A lot of Christians are opposed to presenting the law before the gospel, and say Ray Comfort’s method is unbiblical. They generally say that his series of questions isn’t found in the Bible, and they would be right. However, no one has said that they were in the Bible, and there are many ways to present the law and the gospel without using Comfort’s spiel.

I really have no interest in defending Ray Comfort or Kirk Cameron. On the other hand, if someone wants to disagree with their method, they have their work cut out for them. Ray Comfort should get a lot of credit for popularizing biblical witnessing, but he didn’t make up “law to the proud, grace to the humble” by himself. Here are a few quotes about the law and its proper use:

  • Charles Spurgeon said, “The law serves a most necessary purpose. They [unbelievers] will never accept grace until they tremble before a just and holy Law.”
  • Martin Luther said, “So it is with the work-righteous and the proud unbelievers. Because they do not know the law of God, which is directed against them, it is impossible for them to know their sin.”
  • Martyn Lloyd-Jones said, “The trouble with people who are not seeking for a Savior, and for salvation, is that they do not understand the nature of sin. It is the peculiar function of the law to bring such an understanding to a man’s mind and conscience.”
  • John Bunyan said, “In my preaching of the Word, I took special notice of this one thing, namely, that the Lord did lead me to begin where His Word begins with sinners; that is, to condemn all flesh, and to open and allege that the curse of God, by the law doth belong to and lay hold on all men as they come into the world, because of sin.”
  • Paris Reidhead said, “I would declare a moratorium on public preaching of the “the plan of salvation” in America for one to two years. Then, I would call on everyone who has use of the airwaves and the pulpits to preach the holiness of God, the righteousness of God, and the law of God, until sinners would cry out, “What must we do to be saved?” Then, I would take them off in a corner and whisper the gospel to them… Such drastic action is needed because we have gospel-hardened a generation of sinners by telling them how to be saved before they have any understanding why they need to be saved.”
  • John MacArthur said, “Grace means nothing to a person who does not know he is sinful and that such sinfulness means he is separated from God and damned. It is therefore pointless to preach grace until the impossible demands of the law and the reality of guilt before God are preached.”
  • Charles Spurgeon said, “I do not believe that any man can preach the gospel who does not preach the law.”
  • John Wesley said, “Before I can preach love, mercy, and grace, I must preach sin, law and judgment.”
  • George Whitfield said, “That is the reason we have so many ‘mushroom’ converts, because their stony ground is not plowed up; they have not got a conviction of the law; they are stony-ground hearers.”
  • Martin Luther said, “Satan, the god of all dissension, stirreth up daily new sects, and last of all, which of all other I should never have foreseen or once suspected, he has raised up a sect such as teach…that men should not be terrified by the law, but gently exhorted by the preaching of the grace of Christ.”
  • Paris Reidhead said, “When 100 years ago earnest scholars decreed that the law had no relationship to the preaching of the gospel, they deprived the Holy Spirit in the area where their influence prevailed of the only instrument with which He had ever armed Himself to prepare sinners for grace.”
  • John R.W. Stott said, “We cannot come to Christ to be justified until we have first been to Moses to be condemned. But once we have gone to Moses and acknowledged our sin, guilt and condemnation, we must not stay there.” [I do not recommend Stott – in spite of this great quote, various discernment ministries have provided documentation that Stott was New Evangelical clear up until his passing – DM]
  • Dr. J Gresham Machen said, “A new and more powerful proclamation of [the] law is perhaps the most pressing need of the hour; men would have little difficulty with the gospel if they had only learned the lesson of the law.”
  • D.L. Moody said, “I can always tell a man who is near the kingdom of God; his mouth is stopped. This, then, is why God gives us the law. To show us ourselves in our true colors.”

How is it that all these men came to believe the same thing about the law? Because that is what the Bible teaches.

If you’ve never taken the time to listen to “Hell’s Best Kept Secret” [by Ray Comfort], you definitely should do so.

[Some of the] 19 Responses to Is Ray Comfort’s Idea Original?

  1. Jeff H says:

    How can we appreciate the cross without understanding the magnitude of our offense against a perfectly Holy GOD?

    The Law serves as a mirror… to show us how evil we really are.

    The Law serves as a schoolmaster…

    Galatians 3:24,
    “Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.”

    – Jeff H

  2. Manfred says:

    Great post – excellent collection of solid quotes.

    Several years back, my wife returned from a prison ministry event with a cassette tape of “Hell’s Best Kept Secret” and said “EVERYONE NEEDS TO HEAR THIS!”

    She was – as usual – right.

  3. BrettR says:

    I haven’t heard any objections to this method. Are there any objections other than “it’s not in the Bible”?

    I would like to see some thoughtful objections.

  4. [omitted]

  5. [omitted]
  6. Jeff H says:

    You know, this post reminded me of one of Joel Osteen’s “””””sermons””””” where, at what seemed like the speed of light, Joel said that Jesus died for our mistakes…

    mistakes?

    M I S T A K E S ?

    I remind my Sunday School students that a ‘mistake’ is when I spell Jeff with three f’s (ie Jefff).

    THAT is a mistake.

    THAT did not require the King of Kings and Lord of Lords… the One with Whom we have to do…
    to leave His throne of glory…
    to be born in a barn and sleep in an animal trough…
    to live as an itinerant, preaching a message hated by most…
    to be betrayed by a friend-so-called for money…
    to be denied and abandoned by His friends…
    to be spit on by His creation…
    to be mocked…
    to be beaten and whipped almost to death…
    to have His beard be plucked out…
    to die a horrific, agonizing death by being impaled on a cross…
    to be resurrected from the dead…
    … and to tell us to tell others what was required.

    I broke God’s perfect Laws… That is SIN !

    My sins… in the presence of a Holy God were as the stench of an open tomb, an abomination, a running sore!

    God was storing up wrath to pour out on me on the Day of Judgment.

    No ‘mistakes’ there!

    Would that He would only have struck me dead right there for my transgressions.

    Nope. Perfect Justice requires an infinite penalty for a crime against an infinitely Holy God.

    WOE TO ME! … except for the Grace of God.

    AT THAT POINT… when I understood my peril… I was then ready to hear the Good News.

    To those still in peril: remember, He is coming back for His own for us.

    But for you, He is not coming back as the Lamb… He is returning as the Lion of Judah, full of wrath… for YOU!

    Today is the day of salvation. Repent – turn from your sins and to God – and put your full trust, your FAITH in Jesus Christ that HE paid the penalty for YOUR sins… and God promises He will save you!

    Amen.

    Oh, and I agree with Manfred’s wife. I like most of Ray Comfort’s messages.

  7. Habakkuk says:

    I guess I was introduced to Livingwaters/Way of the Master around 2004. I am an Evangelism Explosion drop out and at one time was a trainer in the FAITH evangelism outline. I always felt uncomfortable and bound up by the FAITH outline. It sounded too memorized and really didn’t provide opportunity to have a heart level conversation with someone.

    I have found great freedom in using the law. It becomes a dialog. Keep probing with the law and you will finally touch a nerve that will speak out in self righteousness and self justification. Using the Ten Commandments in witnessing has also made me meditate more on God’s law and how the gospel interacts with it. The inky black background of the law and sin makes the diamond of grace and redemption sparkle all the more.

    I always have some of Ray’s tracts in my pocket to pass out. I am very appreciative of his ministry for opening my eyes to an effective method of sharing with the lost that was not mechanical.

    🙂 Hab

  8. I agree with Manfred’s wife, as well! LOL

    When we were in England, I was introduced to Ray Comfort through someone giving us several dvd’s. I had heard of him and we even had his book but I never really read it or watched the dvd’s until England. These have had an impact on our lives and ministry. I’m surprised anyone could say that it isn’t biblical.

    Rom 7:5 For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death.

    Rom 7:6 But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter.

    Rom 7:7 What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.

    Rom 7:8 But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.

    Rom 7:9 For I was alive without the law once: but when the commandment came, sin revived, and I died.

    Rom 7:10 And the commandment, which was ordained to life, I found to be unto death.

    Rom 7:11 For sin, taking occasion by the commandment, deceived me, and by it slew me.

    Rom 7:12 Wherefore the law is holy, and the commandment holy, and just, and good.

    Rom 7:13 Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful.

    Rom 7:14 For we know that the law is spiritual: but I am carnal, sold under sin.

  9. Bill says:

    Hi BrettR,

    There are quite a few Christians who object to Way of the Master (even in my own church). I think the three big objections are:
    1. It’s mean to talk about sin
    2. We shouldn’t walk up to people and talk to them
    3. What if someone gets saved? They will need to be discipled.

    So I’ve heard plenty of objections, but none have been very thoughtful.

    If you want to see objections to Way of the Master approach your pastor with the idea of putting on a WOTM course in your church and invite people to come. Unless you go to a really great church, you’ll hear plenty of objections.

    Thanks,
    Bill

  10. i have a very deep appreciation of the way ray comfort and kirk cameron carry the gospel of JESUS CHRIST. they are truly dedicated to the cause of christ i believe. in addition they are a rare breed when it comes to witnessing to the lost, no punches pulled. they preach the cross, the precious blood of CHRIST AND THEY CERTAINLY PREACH ABOUT HELL. there are a lot of cowardly ministers in these last days, but thank GOD for those that tell it like it is. we must preach against homosexuality,abortion, feelgood religions and the many heresies that have permeated the modern day church.

  11. theoldadam says:

    I’m just not a fan of the ‘canned’ way that the law is presented.

    ‘Have you ever stolen a paperclip?’ ‘Have you ever told a lie?’ etc.

    The law is also every demand that our existence places upon us. And death and dying are the ultimate expressions of law and I believe are much more effective uses of the law in evagelization efforts.

    To me, there is no substitute for getting to know someone a little bit, and finding out where they are being had by the law (we all are, in some way).

  12. Jeff H says:

    Adam,

    I’m pretty familiar with Ray Comfort, Kirk, and Todd Friel (all the way back to ‘Talk the Walk’ radio in MN).

    The first distinction to be made is between open air preaching and one-on-one witnessing.

    In open air preaching, I think that making a clear presentation of the Law – right from the start – is appropriate. It quickly speaks to everyone conscience. It can also make some in the crowd very angry… it should.

    If, on the other hand, one is witnessing to a single person, Ray’s “Way of the Master” approach is to converse with the person first… beginning in the physical world, and then moving on to spiritual matters.

    I have done this many times myself… for example on an airplane. I have been able to present the Gospel message by first drawing myself into the 10 commandments… how wicked I was (and still am!). But, then God forgave me and gave me a new heart with new desires.

    I don’t view this method as gimicky at all… I think it is an appropriate way to prepare oneself for the witnessing encounter, by giving some structure to the process.

    I view this in the same vein as 1 Peter 3:15

    “But in your hearts set apart Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect…”

    Ray dubs his process ‘The Way of the Master’ because Jesus’ encounters with others had a pattern… The Lord began with the physical world:

    When a Samaritan woman came to draw water, Jesus said to her, “Will you give me a drink?”

    The Samaritan woman said to him, “You are a Jew and I am a Samaritan woman. How can you ask me for a drink?” (For Jews do not associate with Samaritans.) John 4:7, 9

    Then Jesus moved to the spiritual issues (where the real problems festered).

    Jesus answered her, “If you knew the gift of God and who it is that asks you for a drink, you would have asked him and he would have given you living water.” John 4:10

    I think Ray addresses your concern of:

    To me, there is no substitute for getting to know someone a little bit…

    But at some point, we know enough and can present the Law to the proud… and Grace to the humble.

    Blessings,
    – Jeff H

  13. I have/had been actively involved in the WOTM ministry down here for a little while now.

    I believe it is an excellent way to share the gospel.

    By by passing the intellect and hitting at the conscience, it is a great way to share with people from all faiths and manners of life.

    However, I have seen it used incorrectly. I have heard people sound very much like robots as they reel of the questions.

    There must be grace and no ‘sneek attacks’.

    A good blend of “being normal” and the WOTM method can, and does result in honest, open and Spirit led witnessing encounters.

    Get on it and don’t cast your pearls before swine!

  14. Rob says:

    I got saved through Ray’s ministry. I immediately felt a call as an evangelist, and having plodding along ever since. I think the best application of the WOTM stuff is that it is a simple stepping stone toward getting the gospel out. It’s a simple and biblical method that get’s people out of their comfort zone and out on the streets, and through time each person begins to get their own feel, their own style, and their own approach toward witnessing, with the biblical core of law to the proud and grace to the humble. Can it sound canned and rehearsed at the beginning? Sure. But that’s no reason to NOT share the gospel. Ultimately, God will be glorified and sinners will be saved.

  15. shane says:

    Our church is planning on doing local evangelism beginning in the new year. The Sunday school class that my wife and I are in is planning on doing the same thing.

    I brought some WOM tracts to our Sunday school teacher and a copy of the Hell’s best kept secret and True and false conversion sermons. We had a discussion this morning about what we wanted to do. They are wanting to order some materials on evangelism training.

    Our Sunday school teacher is seeing the problems with the way that modern evangelism is being performed. He made the coment that if we were a business we would be failing because what we are doing is not working. All of the gimmicks and what not are definitely not working.

    Hopefully they will like the WOM materials. If they do I might have to try and turn them on to Paul Washer, John Macarthur, ect…

    I am praying that whatever our church does they will adopt a Biblical aproach to evangelism. I don’t think I could get involved if they want me to do the Billy Graham method. I had some materials from his foundation from when I vollunteered to be a councellor at an event. I can’t go by that method anymore.

  16. WmMaurice says:

    I had an opportunity recently to spend some time with a homeless gentleman at a coffee shop. My heart went out to him as I watched him from my car for a while. When I went in, I simply offered to buy him a $3 breakfast.

    It was obvious he knew his eternal “fate” and was deeply humbled by what life had become for him… or was he.

    I started the morning by simply showing the love of Christ through buying him breakfast, and he knew I didn’t judge him.

    As we talked, he began to actually brag about his daily consumption of a quart of vodka. Further, he showed the depth of his pride and actual arrogance! What, a homeless man has arrogance? Yes.

    I knew at that point it was time to transition into the “Law” portion of the gospel and let the simple Biblical model do it’s work.

    In a short period of time, after surgical assertion of the law as represented by Paul all through the first 11 chapters of Romans, he broke… really broke, under the weight of HIS OWN sin and pride. The ground was broken and ready for the seed.

    You see, we have a responsibility to carry out the Biblical gospel no matter how offensive we may think it is, and let God give the increase.

    I knew he needed love in the form of compassion first, then he needed love in the form of confrontation after I had gained his attention and earned his trust.

    Whether the gospel is presented “Law” first or “Grace” is shown first, it’s all part of the gospel and IT’S ALL IN LOVE.

  17. Manfred says:

    WmMaurice,

    What a testimony of God’s grace! Blessings on you for being obedient to love someone in word and deed (even though it was deed then word :-). The post-modern man-pleasers would NEVER have thought to move to the law, having seen the man’s arrogance. But that is the prescription of the Great Physician. Let no man boast in the work of the Holy Spirit in convicting or regenerating a man!

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(revised 10/18/19)

I would label myself theologically as:

1) Saved – a converted, born again Christian (John Chapter 3). I strongly believe that becoming born again must involve repentance of sin. I would define “repentance” as a sincere change of heart and a turning from sin (a willingness to give up sin).
2) Sanctified – separated from worldly sins, totally committed to the Lord (Romans 12:1-2)
3) Spirit filled – I prefer this to the term Spirit baptized. I do not believe tongues is a necessary initial sign of being Spirit filled (the Second Blessing).
4) Soul winning – passionately witnessing to people, carrying out the Great Commission. This does not include the Great Commandment, which postmoderns have twisted into a social gospel combined with the Great Commission. Yes, we should love our neighbor, but compassion/social justice/being missional will not get people saved – they have to hear the gospel message of what I call “the Blood and the Cross”.
5) Separatist – practicing primary and secondary ecclesiastical separation from those who teach heresies/false teachings/serious errors
6) Textus Receptus only – holding to translations of the Textus Receptus New Testament and Masoretic Old Testament in various languages. I believe that in the English speaking world, the best such translation by far is the KJV.
7) Premillenial, leaning towards Post-Trib
8) Wesleyan Holiness – I most closely identify with the Conservative Holiness movement
7) Fundamentalist

Note – in point #7 above, I am using the term “fundamentalist” as an adherent of most of the articles in The Fundamentals of 1910-1915. Some writers of The Fundamentals fell short of being biblically sound (see Footnote #1).

There were many “born again separatist fundamentalist Wesleyan Holiness” churches prior to the formation of the National Association of Evangelicals (NAE) in 1942. Unfortunately, in the years that followed, many Wesleyan Holiness churches abandoned the practices of primary separation and secondary separation.

I must admit, I love many of today’s Independent Fundamentalist Baptist (IFB) churches, particularly those recommended by Bro. David Cloud. I do not necessarily agree with all IFB doctrinal positions. But IFB churches historically hold to many of the same standards Wesleyan Holiness fundamentalists held prior to 1942 – including ecclesiastical separation and “militant fundamentalism”  i.e. speaking out strongly against modernism, etc. (Unfortunately, ecclesiastical separation and militant fundamentalism are two traits Dr. Reasoner opposes – see his comments at the end of the repost below.)

I do not necessarily agree with all the theological views of Dr. Reasoner. The following article by Dr. Reasoner does nonetheless represent most of my views. Another caveat – I do not agree with everything on the website which provided this article, but I found this specific article to be “right on” for the most part. Click on the article titles for the original sources of the articles (Parts I and II). I have emphasized certain points by bolding, and inserted comments in [brackets].

WHAT IS A FUNDAMENTAL WESLEYAN? [Part I]
Dr. Vic Reasoner

Every generation must apply the timeless truths of Scripture to their contemporary questions. While it is enough under ordinary circumstances to profess faith in Jesus Christ, throughout the history of the Christian Church there have been major disagreements as to the proper explanation of our faith. We do not desire to be divisive, but we believe we are to contend for the faith that was once for all entrusted to the saints.

1. We are earnest Christians

God has poured out His love into our hearts by the Holy Spirit, whom He has given us. We endeavor to love the Lord our God with all our heart and with all our soul and with all our mind and with all our strength and to love our neighbor as ourselves.

We have no desire to break fellowship with any brother or sister whom God has accepted into the spiritual family. We seek to maintain the “Catholic Spirit” exemplified by John Wesley’s famous sermon by that title. The word “ecumenical” refers to worldwide Christian unity and cooperation. In the early days of the Christian Church there were four major ecumenical councils which reaffirmed the teachings of Scripture and kept the Church on track. These councils did not convene because the Scriptures were not sufficient, but in the face of contemporary questions the councils convened to state a scriptural response.

In more recent times, though, ecumenical gatherings have even included those who have denied the faith. In order to reach a consensus these councils have sought unity at the lowest common denominator. Unlike the early councils which promoted orthodoxy, the modern ecumenical movement has been too willing to compromise orthodoxy for the sake of union. truth is not determined by a denomination board and we dare not surrender our conscience to any ecclesiastical hierarchy.

2. We are Protestants

Although some evangelicals are now expressing a willingness to cooperate with Rome, the greatest unresolved issue is the issue of authority. We maintain, along with Luther, that the Bible is the only infallible rule of faith and practice. What Luther means by sola scriptura is essentially what Wesley meant by homo unius libri (a man of one book). When challenged that he misunderstood the scriptural teaching on the new birth, Wesley wrote in his Journal, that he turned to his Greek New Testament “resolving to abide by ‘the law and the testimony,’ and being confident that God would hereby show me ‘whether this doctrine was of God.'”

We reject the apocryphal books declared four hundred years ago to be Scripture by the Roman Church at the Council of Trent. In opposition to the Roman Catholic coupling of Scripture and church tradition as joint rules of faith we stand for the sufficiency of Scripture. There is no dual authority. John Wesley explained

The faith of the Protestants, in general, embraces only those truths, as necessary to salvation, which are clearly revealed in the oracles of God. Whatever is plainly declared in the Old and New Testament is the object of their faith. They believed neither more nor less than what is manifestly contained in, and provable by, the Holy Scriptures. The Word of God is a “lantern to their feet, and a light in all their paths.” They dare not, on any pretence, go from it, to the right hand or to the left. The written Word is the whole and sole rules of their faith, as well as practice. They believe whatsoever God has declared, and profess to do whatsoever He hath commanded. This is the proper faith of Protestants: by this they will abide and no other (“On Faith,” sermon #106).

In his statement on “The Character of a Methodist,” Wesley affirmed “the written word of God to be the only and sufficient rule both of Christian faith and practice; and herein we are fundamentally distinguished from those of the Romish Church.”

We watch with concern the developments surrounding the manifesto “Evangelicals and Catholics Together: The Christian Mission in the Third Millennium.” The Roman Catholic Church pronounced at the Council of Trent over four hundred years ago that the doctrine of justification by faith alone is anathema.

John Wesley affirmed with Martin Luther that justification by faith alone was “the article by which the Church stands or falls” (see “The Lord Our Righteousness, sermon #20). We stand with Martin Luther and raise our voices in protest against all who deny that salvation is by grace through faith. Until this position is officially accepted by the Roman Catholic Church, we remain Protestants.

WHAT IS A FUNDAMENTAL WESLEYAN? [Part II]
Dr. Vic Reasoner

3. We are Wesleyan-Arminians

Although the name of James Arminius is still maligned, few have matched him in scholarship and sainthood. In contrast to the rigid dogmatism that so often accompanies those who contend for the faith, Wesley cautioned, “It is the duty of every Arminian preacher, first, never in public or in private, to use the word Calvinist as a term of reproach.”

When Arminianism loses the balance of the Holy Spirit it becomes humanistic, teaching we are saved by an act of our free will. Likewise, Calvinism tends toward fatalism. Wesley argued for a balance between divine sovereignty and human responsibility. He said Methodism came within a hair’s breadth of Calvinism by ascribing all good to the free grace of God, by denying all natural free will, and in excluding all human merit. Therefore, as fundamental Wesleyans we have as much in common with conservative Calvinism as with liberal Arminianism.

In agreement with Calvinism we affirm man’s natural inability to do good apart from divine grace. In contrast to Calvinism, we believe the Scriptures teach a conditional election, a universal atonement, prevenient grace, and conditional perseverance.

Wesley affirmed the position of Arminius while giving a new emphasis to the witness of the Spirit and sanctification. Wesley also observed, “Who has wrote more ably than Martin Luther on justification by faith alone? And who was more ignorant of the doctrine of sanctification, or more confused in his conceptions of it?”

As Wesleyans we believe in an infallible Book, the fall and sinfulness of mankind, a universal atonement, and prevenient grace. The work of the Holy Spirit in awakening, conviction, repentance, and faith produces all these gifts from God. We believe in justification by faith, regeneration through the baptism with the Spirit, and adoption into the family of God. We believe in the necessity of the new birth, which gives victory over outward sin and is always attested to by the direct witness of the Holy Spirit. We believe that the indwelling Spirit begins the process of sanctification and brings assurance witnessing with our own spirit. We believe the Spirit will lead us to Christian maturity as individuals and through the outpouring of the Spirit in revival, the kingdom of God will cover the earth.

4. We are fundamentalists

By the turn of the twentieth century historic Christianity was under attack. Fundamentalism at its best was a modern attempt to defend historic Christianity. With the validity of the Bible under attack, fundamentalism was originally a battle for the Bible.

Since the modern fundamentalist movement came a hundred years after Wesley we would not expect him to use their precise language. If you read secondary sources about Wesley by liberal authors, you will find he always seems to agree with them. However, if you read Wesley himself you find him saying, “My ground is the Bible. Yea, I am a Bible-bigot. I follow it in all things, both great and small.” “Believe nothing they say, unless it is clearly confirmed by plain passages of holy writ.” “If there be any mistakes in the Bible, there may as well be a thousand. If there is one falsehood in that book, it did not come from the God of truth.”

We recognize Adam Clarke as a pioneer in the comparison of biblical texts, known as lower or textual criticism. Yet Clarke concluded, “Men may err, but the Scriptures cannot; for it is theWord of God himself, who can neither mistake, deceive, nor be deceived” (Works, 12:132, see also Commentary, 5:11). However, we deny the value of and reject the conclusions of destructive higher criticism which starts with naturalistic presuppositions. Modern Wesleyan scholars have all too often capitulated to the higher critic in an attempt to gain acceptability for our message. But once our doctrinal source is impugned our message is stripped of its authority.

William Abraham wrote The Coming Great Revival in 1984, declaring that modern evangelicalism is at an impasse. The dilemma of evangelicalism is whether it will revert back to fundamentalism or blend in with liberalism? Abraham feels that the Wesleyan tradition has a solution to this impasse, but only if we purify ourselves of our fundamentalist corruption, repudiate the inerrancy of Scripture, and make a “bold and unqualified commitment to critical work in biblical studies.” But revival has come when the integrity of the Word of God was upheld and preached it with the anointing of the Holy Spirit. If we replace the living bread of God’s infallible Word with the barren stone of higher criticism, we have nothing to contribute to the impasse and we will move towards apostasy, not revival.

While Wesley argued for liberty concerning nonessentials, he also believed there are essential Christian doctrines which must be maintained in order to be Christian. In his preface to theNotes Upon the Old Testament, Wesley spoke of “those grand, fundamental doctrines, original sin, justification by faith, the new birth, inward and outward holiness.”

However, we must defend Christian doctrine with a Christlike spirit. Fundamentalism has too often been associated with harsh, bitter attitude, a separatist mentality, and a bizarre form of prophecy known as “dispensationalism.” [I would disagree with Dr. Reasoner regarding this  previous sentence – I believe we should have a “separatist mentality” i.e. practice ecclesiastical separation. And although I am not completely comfortable with dispensationalism, I am premillenial (unlike dispensationalists, I am leaning towards a post-Trib view). Dr. Reasoner, on the other hand, is not even in the same eschatological ballpark – he is a postmillenial preterist; see the latter part of this article.]

We are fundamentalists only so long as we define what constitutes the fundamental doctrines of Christianity. And unlike militant fundamentalism , we endeavor the practice the “catholic spirit” of love towards our Christian neighbor with whom we may disagree. Our use of the word fundamental primarily refers to the Scripture as our sole authority. [Here too I would differ with Dr. Reasoner; I admire the “militant fundamentalism” of Independent Fundamentalist Baptists today who speak out loudly against ecumenism, modernism, etc. And this militant fundamentalism was common among Wesleyan Holiness denominations before the National Association of Evangelicals was formed in 1942.]

As early as 1916 J. B. Chapman, editor of the Herald of Holiness, wrestled with this terminology. He stated that Nazarenes believed in the fundamentals and then proceeded to give his list of fundamental doctrines. However, if the question is raised whether Nazarenes are Fundamentalists, using the term as a proper noun, Chapman answered, “Yes, with reservations.” While Chapman had reservations about certain Calvinistic tendencies among Fundamentalists, there was no reservation, however, concerning the inerrancy of Scripture. We are in agreement with Chapman at this point.

Our commission is to preach the whole Book to the whole world. We are to preach a free gospel for all men and a full gospel from all sin. Anything short of this is neither apostolic nor Wesleyan.

FOOTNOTES

#1) See the quote from Bro. David Cloud, found here. I have emphasized certain points by bolding:

The authors of The Fundamentals represented the broader approach to fundamentalism. They held a wide variety of doctrine, some holding very serious doctrinal errors. For example, James Orr of Scotland denied the verbal inspiration of Scripture and allowed for theistic evolution.  J. Campbell Morgan denied the literal fire of hell and believed that men could be saved even if they do not hear of nor believe in Christ.

Some men who started out with the fundamentalist movement turned back and renounced their former position. For example, A.C. Dixon was the executive secretary of the committee that produced The Fundamentals. Historian George Dollar observes that though Dixon was a fundamentalist for many years, he “deserted because of the stigmas and battles of separatism.” Dixon helped found the Baptist Bible Union in opposition to the liberal Northern Baptist Convention, but “right in the middle of the fiercest battles against the liberals within the convention, Dixon abruptly and without warning turned in his resignation.” He went back into the very denomination that he had left and publicly called upon others to do the same. There were many sad cases like this that discouraged and confused the hearts of those who were in the battle for the truth.

FOR FURTHER READING

Harriet A. Harris, Fundamentalism and Evangelicals – many pages viewable online here. Although Ms. Harris takes a generally critical view of Fundamentalism, she nonetheless provides many helpful historical details.

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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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Tony Campolo 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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(revised 12/19/12)

Attending Evangelical Friends (EFCI) churches back in the 1960s (before they left their first love), I remember salvation messages about “the Blood and the Cross”, as well as hymns of Calvary such as “Power in the Blood“, “There is a Fountain Filled with Blood“, etc.

Today “The Blood and The Cross” message – the blunt, straightforward, bloody gospel message of repentance-of-sin and salvation that offends and convicts sinners – is seldom heard in the EFCI (particularly the ultra-liberal Northwest Yearly Meeting aka NWYM) and other evangelical denominations.  Sermons, hymns and tracts about Calvary used to be common, but no longer.

Today most evangelical pastors have become deeply entrenched in the Emerging/Emergent church movements. These pastors seldom use these terms in their sermons: sin, judgment, perish, eternal damnation, Hell, Lake of Fire, repentance of sin, the Blood, the Cross, etc. It seems these pastors are hesitant to offend or turn off unsaved seekers in their congregations/audiences, for fear they’ll scurry off to churches which are “less offensive.”

I know of a large Evangelical Friends church which – praise the Lord – was offering a series of classes in “evangelism training.” Yet when this church obtained a new pastor, the pastor discontinued the evangelism training classes. Now the church has many “fun” activities (Life Groups for devotees of amateur radio, classic cars,  scrapbooking, etc.) Apparently the pastor wants unsaved seekers to become involved in “fun” secular activities alongside born again church members, become comfortable attending seeker sensitive church services, then eventually be presented with the “full” salvation message. But when is this “full” salvation message presented by the church? I have never heard “hellfire and brimstone” preaching from the pastor, nor the “bloody” message of Christ on Calvary (picture the movie “The Passion of the Christ.”)

Frankly, Pastor, you (like so many other Emerging/Emergents today) are way off track. For sinners to repent of their sins and accept Christ as their Saviour, to truly become born again, you must preach an “offensive” gospel of  “the Blood and the Cross” that will be hated by  unsaved church attenders who insist on remaining in their sin. And unsaved seekers don’t need to be “eased in” to a church setting – they need confronted head on, as soon as possible, with the so-called “negative” message of the Blood and the Cross.

This pertinent excerpt is from a post by my Facebook Friend John Henderson, posted  here   09/24/12:

“That old Baptist preacher didn’t pull any punches when he dangled my feet over the flames of Hell. I am glad that he did. It was what I needed. I had already been hearing soothing and nice things from other “preachers” and remained lost. I needed to know and feel that I was lost and, when I did, it was a simple matter to run to the Cross.

Believe me, if the church has failed to reach the world it is right here. We do not need to come up with something more appealing to the world; we need to revive and sharpen the only things that will pierce their hearts with holy conviction so they know the choices are clear.”

Following are some more excerpts along this line, from A.W. Tozer. (Tozer had his flaws. He was not perfect, but I don’t know of any godly preacher or writer who ever has been.) These excerpts are from “The Old Cross and the New”, by A. W. Tozer. Click here (Berit Kjos’ website) for the original source of these excerpts. I have emphasized certain points by bolding, and inserted comments in [brackets].

Excerpts from …

The Old Cross and The New

                     By A. W. Tozer

This wise saint went to be with the Lord in 1963. His messages were written more than forty years ago, yet they are as relevant now as they were then!


Unannounced and mostly undetected there has come in modern times a new cross into popular evangelical circles. It is like the old cross, but different: the likenesses are superficial; the differences, fundamental.

From this new cross has sprung a new philosophy of the Christian life, and from that new philosophy has come a new evangelical technique — a new type of meeting and a new kind of preaching. This new evangelism employs the same language as the old, but its content is not the same and its emphasis not as before.

The old cross would have no truck with the world. For Adam’s proud flesh it meant the end of the journey. It carried into effect the sentence imposed by the law of Sinai. The new cross is not opposed to the human race; rather, it is a friendly pal and, if understood aright, it is the source of oceans of good clean fun and innocent enjoyment. It lets Adam live without interference. His life motivation is unchanged; he still lives for his own pleasure, only now he takes delight in singing choruses and watching religious movies instead of singing bawdy songs and drinking hard liquor. The accent is still on enjoyment, though the fun is now on a higher plane morally if not intellectually.

The new cross encourages a new and entirely different evangelistic approach. The evangelist does not demand abnegation of the old life before a new life can be received. He preaches not contrasts but similarities. He seeks to key into public interest by showing that Christianity makes no unpleasant demands; rather, it offers the same thing the world does, only on a higher level. Whatever the sin-mad world happens to be clamoring after at the moment is cleverly shown to be the very thing the gospel offers, only the religious product is better.

The new cross does not slay the sinner, it redirects him. It gears him into a cleaner and jollier way of living and saves his self-respect. To the self-assertive it says, “Come and assert yourself for Christ.” To the egotist it says, “Come and do your boasting in the Lord.” To the thrill-seeker it says, “Come and enjoy the thrill of Christian fellowship.” The Christian message is slanted in the direction of the current vogue in order to make it acceptable to the public.

The philosophy back of this kind of thing may be sincere but its sincerity does not save it from being false. It is false because it is blind. It misses completely the whole meaning of the cross.

The old cross is a symbol of death. It stands for the abrupt, violent end of a human being. The man in Roman times who took up his cross and started down the road had already said good-by to his friends. He was not coming back. He was going out to have it ended. The cross made no compromise, modified nothing, spared nothing; it slew all of the man, completely and for good. It did not try to keep on good terms with its victim. It struck cruel and hard, and when it had finished its work, the man was no more.

The race of Adam is under death sentence. There is no commutation and no escape. God cannot approve any of the fruits of sin, however innocent they may appear or beautiful to the eyes of men. God salvages the individual by liquidating him and then raising him again to newness of life.

That evangelism which draws friendly parallels between the ways of God and the ways of men is false to the Bible and cruel to the souls of its hearers. The faith of Christ does not parallel the world, it intersects it. In coming to Christ we do not bring our old life up onto a higher plane; we leave it at the cross. The corn of wheat must fall into the ground and die.

We who preach the gospel must not think of ourselves as public relations agents sent to establish good will between Christ and the world. We must not imagine ourselves commissioned to make Christ acceptable to big business, the press, the world of sports or modern education. We are not diplomats but prophets, and our message is not a compromise but an ultimatum.

God offers life, but not an improved old life. The life He offers is life out of death. It stands always on the far side of the cross. Whoever would possess it must pass under the rod. He must repudiate himself and concur in God’s just sentence against him. What does this mean to the individual, the condemned man who would find life in Christ Jesus? How can this theology be translated into life? Simply, he must repent and believe. He must forsake his sins and then go on to forsake himself. Let him cover nothing, defend nothing, excuse nothing. Let him not seek to make terms with God, but let him bow his head before the stroke of God’s stern displeasure and acknowledge himself worthy to die.

Having done this let him gaze with simple trust upon the risen Saviour, and from Him will come life and rebirth and cleansing and power. The cross that ended the earthly life of Jesus now puts an end to the sinner; and the power that raised Christ from the dead now raises him to a new life along with Christ….

Dare we, the heirs of such a legacy of power, tamper with the truth? Dare we… alter the pattern shown us in the Mount? May God forbid. Let us preach the old cross and we will know the old power.  


“But none of these things move me; nor do I count my life dear to myself, so that I may finish my race with joy, and the ministry which I received from the Lord Jesus, to testify to the gospel of the grace of God.” Acts 20:24

Info on the above article, found here:

NOTE: This article first appeared in The Alliance Witness in 1946.  It has been printed in virtually every English-speaking country in the world and has been put into tract form by various publishers, including Christian Publications, Inc.  It still appears now and then in the religious press.

FOR FURTHER READING

Some comments on “The Old Cross and the New”

A.W. Tozer, The Radical Cross: Living the Passion of Christ  – This book contains, under one cover, many essays by Tozer about the Atonement and related doctrines.

These are just a few of the many essays included:

“The Cross Does Interfere”
“The Cross is a Radical Thing”
“Each His Own Cross”

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