fundamentalism by blunt instrument
We held our annual conference last week at Lincoln Park Baptist Church in Wenatchee, WA.
Our keynote speaker was Dr. Fred Moritz, my good friend and former mission director. He is now ‘emeritus’ with the mission and on the faculty of Maranatha Baptist Seminary.
We had a great week … all in just three days! Lots of preaching and good fellowship. We are hosting the sermons at our church site, so I thought I would make the link available for anyone who might be interested.
To continue the discussion of Jude 3, I’d like to discuss the ultimate objective of Christian contention. (See these links for Part One and Part Two of this discussion.)
Various objectives have been suggested for Christian contention, and especially the Fundamentalist version of it. Ernest Pickering subtitled his book Biblical Separation with the line, ‘the struggle for a pure church.’ Certainly a pure church has to be an objective, but is it the one Jude has in mind ultimately?
Others suggest that Fundamentalist contention is simply lust for battle, ego and megalomania. Fundamentalists are the berserkers of Christianity, or the Idi Amin’s. Such suggestions aren’t very charitable, to say the least.
I wrote about Jude 3 a few days ago. That post motivated me to study the passage in more detail. The verse is really a profound statement, vv. 3-4 serving as Jude’s thesis statement for the epistle.
I preached on the passage this past Sunday. The message really centered around the dominant word of the passage and was entitled simply, “Contend”. This post reflects some of my observations from that sermon.
My American friends might not know what that headline means. I would guess almost all of my Canadian friends would.
A very widely misunderstood passage is the church discipline outline given by our Lord in Matthew 18.
KJV Matthew 18:15 Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. 16 But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. 17 And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.
NAU Matthew 18:15 "If your brother sins, go and show him his fault in private; if he listens to you, you have won your brother. 16 "But if he does not listen to you, take one or two more with you, so that BY THE MOUTH OF TWO OR THREE WITNESSES EVERY FACT MAY BE CONFIRMED. 17 "If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector.
This paragraph is often used as a bludgeon to stifle public criticism of public religious leaders in their public capacity. The person who uses it asks, “Have you talked to so-and-so personally (and privately) about this?” The questioner ignores the fact that he has not done so himself with the person he is questioning. Never let inconvenient details get in the way of shutting down public debate!
Another interesting CT article asks this question.
More than in previous generations, 20- and 30- somethings are abandoning the faith. Why?
What if you don’t recall the hour of your “decision for Christ”? Or, as this old article at Christianity Today asks, “How can I know I’m a Christian if I can’t remember when I first responded to the gospel?”
The question reveals, I think a faulty view of salvation and assurance of salvation. In light of our recent discussion of revivalism here, I thought the article asked an interesting question.
The whole idea of a “decision for Christ” is largely a revivalistic phenomenon. As the article says:
Much of American Protestantism has been influenced by revivalism, which places great emphasis on "making a decision for Christ" in a public, definitive way. These "moments of decision" often become the crucial evidence that one is saved. Other Protestant traditions, less influenced by revivalism (including some Reformed and Lutheran churches), may be content to leave the conversion experience unclearly identified, putting the focus on identification with the church. Both of these traditions have benefits, as well as potential problems.
In a recent comment, our e-friend Tracy makes a good point, I believe:
If I’m preaching to lost folks, I preach Christ crucified and call for them to close with Christ immediately and publicly. Before I close, I tell them if they have any questions, either they can come to the front at the invitation time or they can see me after the service. I always stress that Christ desires their immediate salvation. So I declare the gospel, spell out its terms, and call them to close with it.
I agree with that. We need to call folks to decisions.
But what about some who can’t remember the specifics of their decision? (Perhaps it was a long time ago, perhaps it was when they were very young, perhaps they remember bits, or perhaps they remember nothing at all.)
A few weeks ago I posted an article highlighting something I found in the book The Scotch-Irish: A Social History by James G. Leyburn. Today I want to post an extended quotation from the book and make a few observations.
I am in the section of the book that deals with Scotch-Irish immigration to America. The chapter is “The Presbyterian Church”. The first point made is about the lack of churches among many (most) of these immigrants. Two reasons are cited: First, the lack of trained ministers. The Presbyterians insisted on a classical education for their clergy, something in short supply on the frontier. Trained ministers from the Old Country were rarely found among the immigrants.
But an even greater problem afflicted the re-establishment of the church among these immigrants, all of them Presbyterian in their native country. That problem was a general spiritual malaise that affected all the major denominations at the time, according to Leyburn. My lengthy quotation follows (including the quote in our little ‘identify’ the person and time game a few days ago). The quotation comes from pp. 277-279.
I have been playing with Logos 4 for about five days now. I was fully prepared to disdain L4 as much as I do L3 and previous versions. Well…
Well blow me down, I actually like Logos 4. They said they rebuilt it from the ground up. They did! And it shows!
On Sundays we have condensed our service times so that we are finished with all three services by about 2:15 pm. Occasionally we take the opportunity to drive up-island to Courtenay BC where my brother pastors Grace Baptist Church of the Comox Valley and take in his service at 6:30 pm. It makes it a long day, but that way my wife and kids (and me) get to hear some good preaching for a change!
This last Sunday night was one of those occasions. (I was also heading up to pick up my beloved pickup truck which had been repaired by a man up there. A perfect Father’s Day, getting one’s truck back!) My brother preached a fine sermon from Daniel 9 (but ran out of time to finish everything – rats!)
The service included a number of favorites requested by the people. One of them especially ministered to my heart, a hymn we don’t have in our hymnal, but one well worth our consideration. To me, it encapsulates everything a believer should ask of the Holy Spirit, and one people so often miss in this age.
Note especially the second stanza: we aren’t asking for an experience, a vision, a sign, but rather that we might see and know our God better. And also note the line about unanswered prayer. Even in that there is a spiritual blessing we need from the Holy Spirit.
Spirit of God, descend upon my heart;
Wean it from earth; through all its pulses move;
Stoop to my weakness, mighty as Thou art;
And make me love Thee as I ought to love.I ask no dream, no prophet ecstasies,
No sudden rending of the veil of clay,
No angel visitant, no opening skies;
But take the dimness of my soul away.Teach me to feel that Thou art always nigh;
Teach me the struggles of the soul to bear.
To check the rising doubt, the rebel sigh,
Teach me the patience of unanswered prayer.Hast Thou not bid me love Thee, God and King?
All, all Thine own, soul, heart and strength and mind.
I see Thy cross; there teach my heart to cling:
O let me seek Thee, and O let me find!Teach me to love Thee as Thine angels love,
One holy passion filling all my frame;
The kindling of the heaven descended Dove,
My heart an altar, and Thy love the flame.
As you think on this hymn, I hope it might minister to your heart as well. You can hear the tune here at the cyberhymnal.
The latest audio from the GBCvic
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