Tuesday 21 January 2014

When Teaching About Self-Image isn't so Beautiful

I grab the piece of paper, look at it for a moment and then quickly scribble down a name. Others around me are writing as well, and when we hand in our papers, the names are read aloud. “Ugly...stupid...worthless.” The task had been to write down a title – one we had given ourselves or been given by others. It was a standard exercise for a group of youth, many of whom, no doubt, were struggling with their self-image and self-worth. The names are still being anonymously announced, “fat...dumb...” and when the list comes to an end, all the titles are decisively announced to be a lie. “No one in this room is any of these things!” declares the youth leader, “You are not dumb or fat! These are lies!”

Exercises like this one are common. And as we went back to the front of the room and ripped those names to shreds, the tears on faces indicated why. This is a touching subject for many people, and an opportunity to kick back at a deep-rooted pain. Beauty and self-worth are an emotionally-driven issue, and as such, are a frequent go-to for a leader looking to make an impression on young lives.

There is a question on my lips I am dying to ask. “Upon what authority do you pronounce these lies?” It's not that I think I am dumb or fat, I just want to know what basis she has to claim I'm not. Of course, I don't ask. I respect her as a leader, and the time she spent preparing, and I respect the value of tearing down lies pronounced by others. But I can't help but notice that a Bible has not been opened the entire evening. I also wonder about the people who put down terms like 'unathletic.' This too was just pronounced to be a lie – shall we head to the soccer field and see if this assessment is true?

How we view ourselves is very important. We were created in the image of God (Gen. 1:26-27, Gen. 9:6 1 Cor. 11:7), and are now viewed in union with Christ (Romans 6:1-7, 1 Corinthians 1:30, Galatians 2:20, Eph. 5:31-32). Debasing or underselling ourselves means looking poorly upon the image of God. On the contrary, we are to judge ourselves wisely, not think little of ourselves, and recognize the gifts He has given us (Rom. 12:3-8). God has defined who we are, and the mean names of other folks on the playground don't change that. But then again, the kind words of a youth leader don't either. God has defined me, and no human being – well-meaning or not – can change what I am.

Now the names being written on a slip of paper are positive. We jot down titles others give to us. And I am told to stand up and declare to everyone what others tell me I am. The titles ring out around me, “beautiful...valuable....enough.” I don't regret what's happening, I just wish someone would open a Bible. I just wish that the tears that are flowing would be because young people were realizing the majesty of what Christ has made them into. But instead, they stand and weep because of what a youth leader has declared to them to be true.

Biblically, God is the only one with the authority to declare what is good, very good, not good or corrupt (). Whenever people start determining what is 'good' and 'not good' in their own eyes, He is displeased (Judges 17:6-21:25, 1 Samuel 15:7, Psalm 36:2). No youth leader, no pastor, no councillor, no well meaning person has ever had the authority to declare anything to be beautiful. It is simply not for you to decide. I'm all for compliments. But when an affirmation comes from a friend, it comes as an opinion. This is different. I am being decisively told that the affirmation I am hearing is definitive 'truth' as though this person who values my self-esteem comes to me with more than an opinionated compliment. They come proclaiming supposed truth.

God has declared in His Word that those remade in Christ are both His beloved children and His beautiful bride (1 John 3:10, Ephesians 3:18-9, Ephesians 5).What Christ has made us is the only thing beautiful about us. In regards to outward appearance, “Charm is deceitful and beauty is vain, but a woman who fears the Lord is to be praised” (Proverbs 31:30). And in regards to the heart, there is nothing but the ugly rebellion towards God (Romans 3:10-18, 5:12). So when you declare to a group of youth that they are beautiful, to what do you refer? The deceitful and vain outward beauty? Or their inward heart, which is corrupt and wicked? The only beautiful thing in me is Christ. Perhaps if you would like to affirm and encourage those under your teaching you should affirm them in Christ. You should remind them of what they have been transformed into in Christ (2 Corinthians 5:17), you should remind them of the love God has for those who confess Jesus (1 John 4:15-19), and you should remind them of what glory now awaits them (1 Thessalonians 4:17, Philippians 3:21). If there is to be affirmation, it ought to be affirmation in Christ. Paul certainly understood this, for when he affirms and encourages the churches he writes to, he affirms them in Christ. No affirmation comes from Paul that is not in direct reference to the ongoing work of Christ. If you desire to affirm beauty, affirm the beauty of Christ.

And I know what the response is – that we must address the physical needs of people in order to address their heart needs. We must wade through the shallow to get to the deep. But in 'wading through the shallow' you have unwittingly undermined the gospel itself. To define people as good outside of the gospel leaves them without the need for a saviour. As the youth leader reads off titles such as 'lovely' or 'enough' I wonder why the person referred to should ever seek a Messiah. After all, isn't that the whole point of the gospel - that we aren't enough? Isn't the simple message of the Bible that we are poor, wretched, pitiful and blind? That we are in much need of the gracious Saviour who was willing to come and reside among those of us in such a poor condition? He came only to those who are able to recognize the ugliness of their own condition (Mark 2:17). In addressing the surface issues, do not assure someone that they are anything other than a poor soul in need of grace. Why would you affirm them in their present condition? If you want to recognize purity, beauty and goodness then point to Christ. Never to those you are speaking to.

It is often the tendency of those in ministry to seek to speak to the perceived need of the culture they are in. And many have perceived – perhaps correctly – that our youth groups are filled with many who have a wrong view of themselves, and who think of themselves poorly. The correct strategy is not to identify a need and try to meet it. The correct strategy is to show those with a need that Christ is able to meet that need. Don't tell the young people under your care that they are beautiful. Tell them that Christ is beautiful, that He lives in corrupt people and transforms them to be more like Him. And when we are transformed to be more like Him – in that there is beauty.


Do not tell me I'm beautiful. Show me where God says I'm beautiful. You have no authority to speak apart from the revelation He has given. Teach about the true condition of man. Teach about our need for the cross. Focus on Christ. Show me Christ. And for goodness sake, use your Bible.

Copyright 2014
valleyofdrychurches.webs.com

Sunday 5 January 2014

Humility (Thinking of Yourself Rightly)

A blog post by Kevin Deane - www.valleyofdrychurches.webs.com

I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect. For by the grace given to me I say to everyone among you not to think of himself more highly than he ought to think, but to think with sober judgment, each according to the measure of faith that God has assigned. For as in one body we have many members, and the members do not all have the same function, so we, though many, are one body in Christ, and individually members one of another. Having gifts that differ according to the grace given to us, let us use them: if prophecy, in proportion to our faith; if service, in our serving; the one who teaches, in his teaching; the one who exhorts, in his exhortation; the one who contributes, in generosity; the one who leads, with zeal; the one who does acts of mercy, with cheerfulness. (Romans 12:1-8)

Chapters 1-11 of Romans lay out some very important themes for understanding this passage.


Depravity
Right after Paul's introduction up until Romans 3:23, Paul is telling us who we are. He defines humanity, and its not a pretty picture. We have inherited everything that Adam was at the moment of the fall – we usurp authority, we flee from God's glory and we hate the true God. In Chapter 3 it says “None is righteous, no not one, no understands, no one seeks God.” This is one of the best verses we have to describe exactly what we are like. We are like people drowning on the bottom of the ocean. Christ must dive down and come up underneath us and drag us to the surface because we do not even have enough willpower to reach up and grasp a hold of him. This is how strong sin grips our hearts and how totally depraved we really are. Repentance is to forsake not only what you've done, but who you are.
The only thing you contribute to salvation is sin, so the only thing a Christian can say is 'the only good thing in me is Christ.' You do yourself no favours to overestimate your condition.



Christ's Gift
In Romans chapters 3&4, we see the doctrine of propitiation and the need for faith Christ's blood was put forward, so the wrath of God was appeased, and the favour of God was restored. It was entirely a work of Christ, it can be received only by faith. Christ took our sinfulness and gave us His righteousness. Christ didn't just make you right with God, but lavished His riches on you. He not only cancelled our debt but gave us many gifts. We are now rich in Him, haveing been made into someone new.

The Struggle Between Flesh and Spirit
Chapters 5-8 continue to contrast man's unrighteousness and God's righteousness. You have two natures – one of the flesh, and one of the Spirit. One from Adam and one from Christ. Victorious Christian living is defined by crucifying Adam and letting Christ reign. This is the content of chapters 5-8
Chapters 9-11 are about God's sovereignty in the matter.


Dealing With Adam
C.H. Spurgeon defined humility as 'thinking rightly of ourselves.'

The command in Romans 12:1 is to put yourself on the altar. That is, to die. A living sacrifice – the entirety of your being. It is pride in us that would suggest there is no need to die. The essence of pride in the Christian heart is to say 'I have come as far as I need to. I know and do enough.' Humility is the opposite. Humility recognizes that there is still work to do in me. Humility sees Adam and recognizes that he must be killed.
Humility feels no right to a better treatment than Christ received. On the contrary, humility recognizes who we really are, and desires to be united with Christ in his death. Christ's death was a complete death. It was a violent death. It is the call to the Christian to take every struggling bit of sin within your heart and have it thrown onto the altar, so that it will die as Christ did. You will never find victory over sin until you are so surrendered in the arms of Christ that you will let Him take every aspect of your life, lay it on the altar, and have the knife brought down.

“Jesus, all for Jesus, all I am and have and hope to be”
We are put on the altar like He was, because Christ will do more with you as a dead man then you will ever do with yourself as a living man.


New Life
It doesn't end here, but moves on to transformation and renewal in 12:2. He renews our minds. He doesn't leave us dead, but raises us to life as something greater than before. We are given new hearts, hearts that desire Him and hearts that are able to serve Him. We are no longer dead towards God, but able to discern His good will – a contrast to the verse about 'no one understanding' that we looked at earlier.


Humility
Then we move on to verse 3, which is about humility. Remember, Humility is to think of ourselves as we ought. It is not humility to think any more or any less of yourself than you ought to.

Humility is to recognize that which is in you that is from Adam, and kill it.
Humility is to recognize that which is in you that is from Christ and live it.

Knowing that the Adam in me is dead, and Christ is alive in me, I am not to think of myself more highly than I ought to. Simply act according to what God has given you. Humility is to serve Christ and to serve others with the heart for service that Christ has given you. It is to place no confidence in yourself, nor is it to belittle yourself.

It is not humility to feel you are the only gifted musician, or the best gifted musician, or that you have something great to offer.
It is also not humility to deny that you are musical, and feel you have no place serving the body of Christ.

Humility means not looking highly upon yourself, for without grace you will never seek God.
Humility is not to look too lowly on yourself, for that would be to belittle the Presence of Christ and His work in your life.

To walk in humility means that every day you should wake up, and seek that God would put to death in you anything that comes from Adam, and help you to live out that which comes from Christ. An example of this took place in my frehsmen year of college. Another frehsmen, Nori was a guy I didn't really get along with – I thought he was really cocky. One night, at a worship event, he approached me and stuck out his hand. 'I know I've never said anything to you,' he said, 'but I've secretly been jealous of you and have been thinking poorly of you, and I'm sorry.' At that moment it was like receiving a knife in my heart. Essentially, what he had just said to me was ' I've been looking at you through Adam's eyes, and thinking of you with a mind of the flesh. I want to do away with Adam, and love you as Christ has commanded to love brothers in the church.' I never been so humbled in all my life. Without his humility and ability to recognize his own flesh, I never would have seen my own. But I immediately became aware of the resentment in my own heart, I apologized to him, we made things right and have been friends ever since. We had viewed each other through Adam's eyes. The feelings I had towards him were Adam's feelings, and they needed to be dealt with. We worshipped together that night, and have attended every worship night together for the last 3 years.

Examine your relationships with others, and see if you are looking at other people through Adam's eyes or Christ's eyes. Examine your relationship with your significant other and see if you are looking at them with Adam's eyes, or Christ's eyes. Examine your devotional life and see if it is reflective of Adam's relationship to God, or Christ's relationship with God. How little you pray will show you how self-sufficient you feel. Examine the time spent learning about God – do you feel know it all, or are you hungry for more?

The rest of Romans 12 is a list of things to do according to the Spirit nature and not the Adamic nature.

Humility is to recognize that which is in you that is from Adam, and kill it.
Humility is to recognize that which is in you that is from Christ and live it.

What in your life is from Adam that you are letting live? What in your life has God given you that you are denying? Humility is to think rightly of ourselves. Not too highly, not too lowly.

It is Christ in me, the hope of glory. It is not 'me in me the hope of glory.' Neither can you forget that Christ is in YOU.

Crucifying the Entirety of the Flesh

"But I say, walk by the Spirit, and you will not gratify the desires of the flesh. For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh, for these are opposed to each other, to keep you from doing the things you want to do. But if you are led by the Spirit, you are not under the law. Now the works of the flesh are evident: sexual immorality, impurity, sensuality, idolatry, sorcery, enmity, strife, jealousy, fits of anger, rivalries, dissensions, divisions, envy, drunkenness, orgies, and things like these. I warn you, as I warned you before, that those who do such things will not inherit the kingdom of God. But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law. And those who belong to Christ Jesus have crucified the flesh with its passions and desires. If we live by the Spirit, let us also keep in step with the Spirit. 26 Let us not become conceited, provoking one another, envying one another." (Galatians 5:16-25)
The flesh is the nature we are born with. It is the part of us that is descended from Adam that is in opposition to God. The flesh nature possesses all the attributes of Adam – disobedience, a desire to usurp, and a fear that flees from the Presence of God. This is the nature we are born with – as dead and separated from God as Adam was. It wasn't just that Adam's heart was corrupt, but his entire nature was, and this is how we are.

The Spirit is what is placed within us after conversion. It is the new nature that desires God for the first time. It is what inspires a heart to pursue God. These two natures are at war within us, fighting for control. When you are saved, the flesh nature is crucified and the Spirit lives, but until we are made perfect in heaven, the flesh nature will continue to reappear in our lives.

Paul gives a list of the works of the flesh. These are things that are produced in a life where the flesh has crawled back up. This is not a list of things to work hard avoiding, this is a list of things that will naturally come out of a heart that has a living flesh nature.

Likewise, the fruits of the Spirit are what naturally grow from a heart that is Spirit-filled and Spirit-led. When God Himself lives in you, His attributes come alive in you. These are not things to work on, but things that naturally flow from a heart where the Spirit has control.

So then, the Christian life is not about avoiding the things on the flesh list and trying to live out the things on the Spirit list. The Christian life is about crucifying the flesh nature and letting the Spirit live. And because the flesh nature corrupts the entirety of your nature, this means crucifying the entirety of your being. It is more than just crucifying the fruits of the flesh that manifest themselves for moments in your life

Christianity is not about moments, it is about an entire life. Sometimes your entire day is spent with a living flesh nature, and it manifests itself for only a moment at night. It is not only the manifestation that must be confessed, but the entirety of the day. Often we get so concerned with repenting of and confessing a single manifestation of sin in our lives we overlook the complete grip sin has on our entire nature. Whenever we fall away from loving God with all our heart, soul, strength and mind, we must return to Him for a reviving and restoration of the fulness of the life He offers.

Likewise, the Christian life is not about living for Christ in opportunities that arise, but living in submission to Him every moment of everyday. We are not just to be loving or joyful in the midst of circumstances that call for those things, but every moment of everyday is to be lived by the power of the indwelling Spirit that guides us in these areas.

So the challenge then from this passage is to crucify the flesh nature. Not to crucify single events in your life where sin has popped up, but to crucify the entirety of your being. To do away with the underlying roots of pride and not just the fruits of sexual immorality and anger.

Total Depravity

For the full post, see www.valleyofdrychurches.webs.com
By Kevin Deane

The only thing you contribute to salvation is sin, so that the Christian may proclaim ' the only good thing in me is Christ!'

Orthodoxy
The depravity of man is an orthodox teaching. It is not new. In the early church, churches would elect bishops who would meet together and discuss new teachings. This is, for example, where we get extra-biblical terms like 'Trinity.' Although the term is never used in the Bible, the Spirit-filled, wise men of the early church were able to discern correct teachings. These bishops were able to meet and determine what we call orthodoxy – the correct, foundational, undeniable, Biblical teachings.

When heresies arose, they were rejected by these councils. There are only so many heresies that arose and continue to arise throughout time. So when a heresy resurfaces its head, the preacher of this false teaching isn't just contradicting men of today, but contradicting basic teachings the Spirit-filled men of the church have agreed upon for the last several thousand years.

The first proper examination of depravity is usually credited to Augustine, the bishop of Hippo (in Northern Africa). He believed that man inherited a complete death from Adam, and was born with no desire for God. This was contradicted by a man named Pelagius, who felt man had some good in them, and would be willing to accept God. The church has historically rejected Pelagius and accepted Augustine, although in recent years, the Pelagian teaching has been rearing its head again.

Imputation
The trespass of Adam brought death to many. The Bible is primarily a story of two perfect people - Jesus and Adam. Adam was a created son of God (Luke 3:38 ), Jesus is a begotten Son of God (John 3:16). Both were in gardens, and both went to a tree. One disobeyed and one obeyed. Through Adam's disobedience, death was brought to many. Through Jesus obedience, life was brought to those who believe (Romans 5). So 

Adam did not die a physical death, but His relationship with God died. It was not that merely his soul died, but he, in his entirety, had a relationship with God that died. Sin therefore, is primarily against God and not against others. Crimes against people can be paid with finite punishments, but crimes against God deserve eternal punishments. Adam broke the eternal law of an eternal God and earned an eternal punishment (death). The death of Adam, and his immediate spiritual separation from God was passed on to all people

The serpent should have been in submission to the woman, for mankind was placed in authority ovver beasts. The serpent usurped his authority, and deceived Eve. Eve was supposed to be in submission to the man, but usurped her authority and deceived the man. The man usurped the authority of God and ate the fruit. The nature passed on from Adam is therefore in regards to the usurping of authority. We are born with hearts already in the condition of having made the choice to usurp God's authority.

We are born with this heart. (Psalm 51:1-5). Sin, therefore is not what you do, but who you are.

We are born totally dead. This does not mean we are as evil as we could be, but that every area of us is affected by this depravity given by Adam. Total depravity is a reference to the total person being dead.

Prior to the fall, Adam had free will in an unbiased manner. He could choose to sin or not to sin. Since the fall, we have somewhat of a moral necessity to act according to our nature. We have free will, to choose righteousness or sin, but always choose sin, for our free will is a biased one. We act according to our fallen nature. When someone puts a gun in your face and demands 'your money or your life,' you have a free will choice, but it is a biased one. Your life is (or should be!) worth more to you than your money. So you freely choose to give your money, every time, for your free choice has been made biased. This is how we are with sin. We do corrupt things because we are corrupt people.

“We are not corrupted by acquired wickedness, but bring an innate corruption from the very womb.” - John Calvin

You are not a sinner because you sin, you sin because you are a sinner.

The law given by Moses clarified sin, showing it to be the fruit of pride and idolatry, both of which produce a rejection of God's glory. We wouldn't know what sin was if the law hadn't said 'do not sin' (Romans 7:7). The laws described in the Torah are not just random laws, but are careful descriptions of how pride and idolatry reveal themselves. When pride and idolatry are acted upon, it produces what Moses commanded the people not to do. That is why Jesus is not just concerned with people keeping the absolutes of the law, but is also concerned about the heart condition concerning the law (Matthew 5:27-28).

What Depravity Looks Like
The death brought by Adam produces a people that do not know God. (Isaiah1) God calls to the heavens and earth, both which know Him, and points to His people, which don't know Him.

More than that, when people see God's true glory, they will flee (Isaiah 2:19). Adam fled from God's presence, and we have been fleeing ever since.

Men hate the true God, but they love the concept of a supreme being that blesses people and gives assurance after death, but they hate the true God as He presents Himself. Rather than believing we are created in the image of God, we create a god in our own image. The god most people believe in is just a version of themselves only bigger, more powerful and a little bit better. This is why people have problems with a God who would send people to hell – they would not demonstrate justice in the same way, and so God's description of Himself does not apply to their understanding of the god they created. So within various religions, and even within Christianity, people love 'god' but hate the true God. Religion is used to conceal an unwillingness to have faith in the true God.

Israel did this – they kept all of God's laws, but did not want God Himself (Isaiah 1:10-18). Despite their correct keeping of Levitical law, God wanted them to seek the true God before He was willing to reason with them and forgive their sins. “Men do seek God. But they do not seek him for who he is. They seek him in a pinch as one who might preserve them from death or enhance their worldly enjoyments. Apart from conversion, no one comes to the light of God.” -John Piper

Even the virtuous deeds we do are not considered good, because they are not done in the right heart. Everything not done in faith is sin (Romans14:23). We are restrained from doing evil by selfish motives. You don't speed for example, because of the consequences. Society, culture, law and the potential of conflict prevent us from doing evil. Doing good, also is done from a heart of selfishness that seeks some fulfilment outside of good. I would go so far as to say that I have never done a good thing without some measure of desire for the applause of men, for an earning of God's favour or for self-fulfilment. The only good ever lived out in a man is what Christ lives out in a person. This is the argument of Romans 6-12, which is why Paul tells us "no man must think higher of himself than he ought"(Romans 12). Things not done with a love for God and out of faith are sin. Everything that is not done in faith and does not reflect a complete love for God, is not considered good in God's eyes. So doing good and refraining from doing evil still come from a depraved heart.

Dealing with Depravity
It is only when man himself is dealt with that God's glory is restored. The primary issue is not what you do, but you yourself. You yourself must be dealt with (Isaiah 2:10-18 ). When Noah's flood came, God didn't deal with the brothels, He dealt with the people. 'Love the sinner hate the sin' is a term for Christians, not for God. Either you forsake yourself, or God will forsake you. If you don't deal with your own sin, God will deal with it. (Isaiah 5:1-7). If you don't splatter yourself with Christ's blood, Christ will splatter Himself with your blood on the Day of the Lord.

Jesus talks about coming to the sick and not to the healthy. If you believe yourself to have any measure of righteousness, you don't need God's righteousness. Only the ones in complete need of Christ can experience the complete Savior.

“It is hard to exaggerate the importance of admitting our condition to be this bad. If we think of ourselves as basically good or even less than totally at odds with God, our grasp of the work of God in redemption will be defective. But if we humble ourselves under this terrible truth of our total depravity, we will be in a position to see and appreciate the glory and wonder of the work of God.” - John Piper

Until you understand and forsake your own depravity, you can not be saved. Believing and accepting what God says about you rather than what you believe about yourself is a demonstration of the kind of faith needed to be saved.

God's Election
Because your heart is born proud, you can not recognize your own depravity until God reveals it to you. Isaiah is a righteous man, and can no doubt see the sinfulness of others openly fleeing from God, but does not see his own depravity until he stands in God's glory. (Isaiah 5:1 – selfishness, 5:11-6:5) When Isaiah sees God's glory Isaiah says 'woe is me.' It is easy to say woe unto others, but only God's revealed glory to a person causes them to say 'woe is me.'

Man, unless drawn by God, can not by himself produce a desire for the true God.
John 6:44
Romans 8:7-8
1 Corinthians 2:14

If God chooses not to remove the blindness from people's eyes, they will remain blind.
Isaiah 6:9-13
Mark 4:9-12

Conclusion: 
In conclusion, man is born with a dead relationship towards God. You are born with no knowledge of Him and no desire for Him. Man does not want God.

Therefore, the only people that will ever come to God are those that He draws. According to Isaiah, God hardens people so they will not come. According to Jesus the only people that will come are the ones the Father draws, and according to Paul some are created so that God may be glorified in their destruction. And who can question the Almighty? (Romans 9:14-24)

Salvation is like a person drowning at the bottom of the sea. Jesus dives down, wraps His arms around you and pulls you up. The common picture is of Jesus diving and reaching out to you and your hand, symbolizing faith, grabs His. But this is not the biblical picture. We are so depraved, He must pull us up, for naturally we have no desire to reach out to His hand.

Therefore you have only two options:
1. God has revealed Himself to all people through preeminent grace, and drawn them to a point where they can choose to follow Him or not. This is the (extremely paraphrased) Arminian view.
2. God's glory is so great and man is so depraved that if He revealed Himself to people they would flee further from Him. Therefore, He has, for His own glory, elected a select group of people before time began and revealed to them an irresistible grace. Therefore the redeemed are a predestined, select group of people. This is (again, a very small piece of) the Calvinist view.

Which of those views you choose is up to you. The Bible doesn't give us a decisive answer. Personally, I lean towards number 2, but I encourage you to study the Word for yourself and reach your own conclusion. Romans and Isaiah are great places to start.

Pelagius' great issue was that Augustine would pray and ask God to grant what He had commanded. And it is easier and nicer sounding to assume that what God commands we can produce. But Augustine was providing a more biblical doctrine. Grace not only facilitates our quest for perfection, but is necessary for it. The church has sided with Augustine, and concluded that grace is necessary, expelling Pelagius at the Synod of Carthage in 418. And their reasoning is rooted in the thought that we have inherited a death from Adam. The only way Pelagius could be right is to teach that we did not inherit sin from Adam but were born good. But this contradicts the Bible. Man is born with no good thing, no desire for God, and must be drawn by God.

Therefore, grace is at the centre of the gospel. You will never understand grace until you understand your own condition. God's mercy, grace and love are revealed in the revealing of who we are.
The importance of this whole teaching is to understand that the only thing you contribute to salvation is sin, so that the Christian may proclaim ' the only good thing in me is Christ!'

Practical Application:
1. Conversion is not our responsibility – you are expected to preach the gospel, not see people accept it. Isaiah and Jeremiah did not see converts.

2. Grace is the centre of the gospel.

3. Sin must be included and emphasized in the telling of the gospel – no one eats unless they are hungry and no one needs Jesus' righteousness until they understand their own righteousness.

4. We must examine our good deeds to see if they come from a heart of faith and a love for God – is their pride and selfishness in your moral deeds?

5. The search for God does not end with conversion, it begins with conversion. We use the phrase 'seeking God' for non-Christians, and while we understand this expression, your true search for the true God begins with conversion. As a believer you have finally been given a heart that desires the true God. Spend your life learning and growing in your knowledge of the Almighty.

6. Live as though you can save everyone, preach knowing you can not. Present the gospel to everyone you encounter, but don't coerce or manipulate people into accepting it. That is God's job.

7. We preach the gospel to glorify God, not to convert people. Fulfil the great commission, even if, like Isaiah, you see no one saved. The Great Commission is for God's glory, not for your results. Be faithful amidst a hardened people.

What is Faith?

What is Faith - By Kevin Deane.
Full blog and website at www.valleyofdrychurches.webs.com

Introduction:
Faith is a word that many preachers seem to use, but few are willing to define. Yet Faith is a foundational teaching of the Christian religion, for “Without faith it is impossible to please God” (Hebrews 11:6). Charles Spurgeon once said,
“You may think it is easy to explain faith, and so it is, but it is easier still to confound people by your explanation. There is nothing simpler in the world than to believe in Christ Jesus; yet probably there is nothing more difficult than to explain to a man what it is to believe in the Lord Jesus; not that the thing itself is difficult, but the explaining of it is not so easy.”

Unfortunately, in North America, Christianity has done its best to simplify the gospel, distilling it down to the very essentials of the message.“Conversion in American Evangelicalism is an event – a definite moment – and the language of conversion is captured in such phrases as 'accepting Jesus into my heart.'” The true gospel includes all truth, but we tend to reduce it down to simply the plan of salvation.“From revivalism and much of contemporary evangelicalism, one could easily get the idea that God's work does not kick into action or take effect until a 'sinner's prayer' is said or until we believe and have faith. Then, once we believe and say the prayer, God begins to save.” So North American evangelism has been shaped by a simple decision making process. Yet the gospel is “not a formula that must be prescribed to sinners in a series of steps. It does not call for a mere decision of the mind, but a surrender of the heart, mind, and will – the whole person – to Christ.” One of the most widely used evangelism methods of leading a non-believer to a decision is a tract called 'Four Steps to Peace with God,' which was written by Billy Graham. But Billy Graham says he does not believe there is any tidy formula or recipe for conversions, despite the tract's promotion of a decision-making process.
Contray to the North American mindset, faith must be more than simply acknowledgement of the truths of God, or belief, for “even the demons believe” (James 2:19). Either demons will be in heaven or salvation requires more than an assent to truth or a mental decision. If salvation is not a simple decision as North Americans believe, then what must a person do to put their faith in Christ? The Bible makes it clear that faith is all that is necessary for salvation. So what is needed for an authentic saving faith? What is faith?
In order for their to be an authentic saving faith, there must be knowledge of the gospel, belief or acceptance, and appropriation of these truths. This understanding of saving faith must then shape the evangelism process.

Knowledge of the Gospel:
The first ingredient of Scriptural faith is knowledge. Before someone can ever be converted to Christianity, they must understand what Christianity is. “A man cannot believe while he is in ignorance, and the only means by which he can obtain the knowledge that is needed is the Bible.” The psalmist speaks of the Lord saying “those who know your name put their trust in you” (Psalm 9:10). So before one can have saving faith, they must have a knowledge of the gospel.“How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard?” (Romans 10:14). Until there is a knowledge of the gospel, there can be no faith, for the object of our faith is more important than the sincerity of our belief.
“Our faith must be grounded on correct knowledge. A person cannot put his trust in something that he does not know about, nor can he honestly trust something that is proven false to him. A person must first know the gospel, which means he has an intellectual knowledge of salvation. But knowledge alone will not save him.”

“So faith comes from hearing, and hearing through the word of Christ” (Romans 10:17). Jesus made it very clear that the act of repentance takes place with faith (Mark 1:15). Repentance is a recognition of who we are, seeing ourselves as God sees us, and a willingness to change our minds. But without a knowledge of humanity's condition and the holiness of God, as described in Scripture, there can be no repentance. Where there is no repentance, there is no genuine faith, for “faith by itself, if it does not have works, is dead. But someone will say, "You have faith and I have works." Show me your faith apart from your works, and I will show you my faith by my works” (James 2:17-18). Faith must be accompanied by repentance, and repentance can only come from a biblical knowledge of man's condition before God. One cannot change one's ways when one does not know what one's ways are. So then, knowledge is an essential element of saving faith. Without knowledge, faith would be incomplete.

Acceptance or Belief:
Knowledge alone does not save, for the Pharisees were well educated, and yet had no faith. “But woe to you, scribes and Pharisees, hypocrites! For you shut the kingdom of heaven in people's faces. For you neither enter yourselves nor allow those who would enter to go in” (Matthew 23:13).
A knowledge of truth is necessary, but there must also be an acceptance of the truths. “Faith, again, is not assurance that Jesus died for you. Merely to conclude that He died for me - the notion that He died for everybody - is very far from being real faith in Him.”
“Is your faith a faith of reliance? You give credit to certain statements – do you also place trust in the one glorious Person who alone can redeem? Have you confidence as well as credence? A creed will not save you, but reliance upon the anointed Savior is the way of salvation.”

A saving faith must include belief – belief that Christ was who He said He was, that He can do what He claimed He could do and that He can forgive. Now faith is the assurance of things hoped for, the conviction of things not seen” (Hebrews 11:1). One must agree to what God has revealed of Himself, humanity and His plan of salvation or knowledge of these truths will be unavailing. So then, an acceptance of or belief in the truths of the gospel is a necessary part of saving faith.

Appropriation – A Personal Claim
The third necessary component of saving faith is appropriation. The gospel must not just be understood and believed, but it must be applied personally to one's life. One must lay hold of these truths and make them of personal acquaintance. “Faith is the hand which grasps. When our hand takes hold of anything for itself, it does precisely what faith does when it appropriates Christ and the blessings of His redemption.” An antidote will not cure a poison until it is actually taken.
“If the object of faith were certain truths, the assent of the understanding would be enough. If the object of faith were unseen things, the confident persuasion of them would be sufficient. If the object of faith were promises of future good, the hope of rising to certainty of the possession of these would be sufficient. But if the object be more than truths, more than unseen unrealities, more than promises; if the object be a living Person – then there follows this...that faith is the personal relation of him that believes to the living Person its object.”

One must not just acknowledge the lifeboat, one must actually get into it in order to be saved. True faith takes God's promises with dependance, trusting without any excuse and saying 'Amen' to all that God says. “Trust in the LORD with all your heart, and do not lean on your own understanding” (Proverbs 3:5). There can not be true faith where there is doubt - the presence of doubt indicates there is not trust with all of one's heart. Faith is not merely a decision but a surrender of the the whole person to Christ, for true faith believes and personally relies upon Christ's promises of redemption. Believing Jesus' promises and appropriating them will change a person's life in the same way that belief in an announcement that the house is on fire will cause someone to run for the door. So then, a personal claim, or appropriation is a necessary part of saving faith. If someone has knowledge of the gospel and believes it, but does not apply to their own life, they do not have saving faith.

How then, do we Evangelize?
A true understanding of what saving faith is should affect the way the church evangelizes. It is important, when seeking to see a non-believer converted to remember that before there can be saving faith, there must be knowledge, belief and appropriation. This is all based on the assumption that it is a correct, biblical knowledge of the gospel that one is believing and appropriating. Knowledge, belief and appropriation in a different gospel is not a saving faith. So when a Christian goes out with the biblical gospel, he or she must remember that before someone can have a saving faith, they must have a knowledge of Christ's redemptive work. A sinner's recognition of his own need is not a work of the evangelist, rather it is a work of the Spirit. “Conversion does not initiate the work of God, it comes in response to what God is doing.”“Because our gospel came to you not only in word, but also in power and in the Holy Spirit and with full conviction” (1 Thessalonians 1:5). It is the responsibility of the church to give the lost a full knowledge of their lostness, and of the redemptive work of Christ. Belief and appropriation then, are, by the grace of God, the responsibility of the individual, and not of the Christian. A Christian can not make a lost man have faith.
Faith itself is the simplest of all things, and perhaps because of its simplicity it is very difficult to explain. When explaining faith, Spurgeon said, “Never mind distinctions and definitions. A hungry man eats though he does not understand the composition of his food, the anatomy of his mouth or the process of digestion.” Faith is simply done. When one tries to have faith, the very word 'try' implies that it has not been done.
If believing then, is an act that does not follow any specific guidelines, no method of evangelism is particularly necessary. The North American tradition of praying a prayer of acceptance may be helpful, but ultimately is not necessary. When leading a person to Christ, one must simply give a person all the knowledge they need to believe and appropriate. To be justified, someone must simply have faith. With faith will come regeneration, and it will lead to sanctification, but the actual act of believing is all that is necessary. It is by the grace of God, and not by evangelistic methods, that sinners will put their faith in Christ. So then, an evangelist must simply provide a non-believer with the elements necessary to have a saving faith – a knowledge, and an understanding of belief and appropriation.

Conclusion:
All that is necessary for a person to be saved is, by the grace of God, faith in Jesus Christ. In order for there to be a saving faith in Christ, there must be knowledge, belief and appropriation. This then, eliminates the need for any particular method of conversion – a sinner must simply believe.

Bibliography:

Graham, Billy. How to Be Born Again. Waco, TX: Word Books Publisher, 1977.

MacArthur, John F. Jr. Faith Works. Dallas, TX: Word Publishing, 1993.

Smith, Gordon T. Beginning Well. Downer Groves, IL: InterVarsity Press, 2001

Spurgeon, C.H., Moody, D.L., Finlayson, Arthur, Maclaren, Alexander. What is Faith? Linoln, NB: Back to the Bible Publishers, 1924.

Spurgeon, Charles. Christian Classics: Six books by Charles Spurgeon. Niche Edition, 2011.

Towns, Elmer L. What the Faith is All About. Wheaton, IL: Tyndale House Publishers, 1985.

Is Hell Eternal?

Is Hell Eternal?
By: Kevin Deane
For full blog and website, see www.valleyofdrychurches.webs.com

Introduction:
The natural reaction of sinful man is to deny or soften the realities of Hell. Often men would rather cling to a false hope than listen to the truth. Jesus spoke more of Hell than He did of Heaven, yet judgement seems to be the subject that is mentioned least in the pulpits of the contemporary evangelical Church. Because of the unpleasantness of the realities of theological truth, man's immediate response is often denial. Yet Hell is a subject that is dangerous to be mistaken on.
Hell is the eternal wrath of God, who has removed His presence from the dark, painful, fiery chasm of Hell. We shall carefully examine the truth of the statement 'Hell is Eternal.' Biblical truth, a correct understanding of theology and the doctrine of sin show that Hell must be eternal.
1. Annihilationalism
Annihilationalism is the view that God will be merciful to those suffering in Hell and after they serve a just punishment they will simply cease to exist. Annihilationalists suggest that the Bible's most frequent descriptions of Hell, such as 'death,' 'destruction' and 'perishing' all suggest an end. They would argue that conscious sins committed in finite time do not merit an infinite punishment. The Bible demands a finite payment for a finite sin – an eye for an eye and a tooth for a tooth – and they believe this method of payment will extend to Hell. Because God is a loving God, some view an endless torment in Hell an act easier to associate with Satan than with God. Annihilationalism argues that when Christ speaks of an eternal punishment, He is speaking of an eternal result of the punishment – annihilation – and not a literally eternal punishment.
2. Biblical Passages Verifying Hell is Eternal
The problem with annihilationalism is the clear testimony of Scripture. The Bible is quite clear the Hell lasts for eternity. To suggest that God's love prevents Him from sentencing men to endless torment is a result of restraining our understanding of theology to certain passages of our choosing. “Their worm shall not die, their fire shall not be quenched” (Isaiah 66:24). On earth, fire goes out when it consumes its fuel, and maggots die when they consume their prey – but Isaiah describes an undying consumption.6 Jesus repeats this image in Mark 9:48, and warns His followers of the “eternal fire” (Matthew 18:8, 25:41). Even Daniel declares that some of the dead will go “to everlasting shame and everlasting contempt” (Daniel 12:2). In refuting Annihilationalism, the Bible speaks for itself, time and time again declaring that “They will be tormented day and night for ever and ever” (Revelation 20:10). The Bible is as clear about the eternity of Hell as it is about the eternity of Heaven. “These will go away into eternal punishment, but the righteous into eternal life” (Matthew 25:46). “Unless one is prepared to limit the bliss of the righteous, it is difficult to escape the conclusion that the punishment of the lost is also without an end.” The conclusion that Hell is not eternal comes from philosophical reasoning, not exegetical truth and does not correspond with Scripture.
3. The Nature of Sin Verifying Hell is Eternal
The concept that Hell is not eternal comes from a poor understanding of the nature of sin. “The reason we find Hell so offensive is because of our insensitivity to sin.” The objection that a sin committed in a finite period of time cannot be an infinite evil implies that the punishment for a crime must be directly related to the amount of time the offence took. But even in the human justice system, we regard murder – which takes only an instant – greater than a theft that may have taken hours. For an annihilationalist to argue that infinite punishment for finite sin is unjust is a contradiction, since annihilation is infinite. The significance of a crime also needs to be determined by who the crime was committed against – torturing an animal is a crime, but torturing a human is a greater crime. Man's sin is an act of freewill primarily defying an infinite God. “If sin was committed against an infinite God and the obligation to obey Him was infinite, then the punishment must be infinite.” Understanding the true nature of sin confirms the truth of an infinite Hell.
4. Biblical Theology Verifying Hell is Eternal
To claim that God's love makes Him incompatible with endless punishment, would be to have developed a theology compatible with human desire but not with the Bible. Many moderns accept the statement that 'God is love' as an adequate theology within itself. This would be to conclude that God's mercy causes Him to be so moved and affected by a creature in misery that He cannot bear to see justice executed. To elevate the love of God to such a degree as to suggest that Hell is not infinite would be to ignore God's hatred of sin. “The boastful shall not stand before your eyes. You hate all evildoers” (Psalm 5:5). “Since the infinite hatred of sin is suitable to the divine character, then the expressions of that hatred are also suitable to His character...It is suitable He should execute infinite punishment on it.” Ultimately, because of God's infinite nature, and the corresponding infinite offence of sin, no amount of time in Hell would be sufficient to satisfy the justice of God. This is why the Bible's central problem – that a just God can forgive wicked men and remain just– was solved only when the infinite God became flesh to die in the place of man and satisfy His own infinite justice. If man chooses not to believe on Christ as the substitutionary sacrifice, they remain under the eternal condemnation of their own eternal sin. A biblical understanding of the nature of God testifies that Hell will be for an eternity.

Works Cited:
Morgan, Chris. Jonathan Edwards & Hell. Glasgow, Scotland: Christian Focus Publications, 2004.

Dixon, Larry. The Other Side of the Good News. Wheaton, IL: Bridgepoint, 1992.

Peterson, Robert A. Hell on Trial: The Case for Eternal Punishment. Phillipsburg, NJ: Presbyterian and Reformed Publishing Company,1995

Morgan, Christopher W., and Robert A. Peterson. What is Hell?. Phillipsburg, NJ: P&R Publishing, 2010.

Lutzer, Erwin W. Coming to Grips with Hell. Chicago, IL: Moody Press, 1990.

Shedd, William G. T. The Doctrine of Eternal Punishment. 2d ed. Minneapolis, MN: Klock & Klock Christian Publishers, 1980

Morgan, Christopher W., and Robert A. Peterson. Hell Under Fire. Grand Rapids, MI: Zondervan, 2004.

Taylor, Justin. “Is Hell the Absence of God?” Sep. 28, 2007. Available from http://www.desiringgod.org/blog/posts/is-hell-the-absence-of-god (accessed 30 Oct. 2011).

Crockett, William, ed. Four Views on Hell. Grand Rapids, MI: Zondervan, 1996.

Wilkerson, David. "Hell, What is it Like?" SermonIndex. Audio Recording. Accessed November 30, 2011.http://www.sermonindex.net/modules/mydownloads/singlefile.php?lid=8084.

Packer, J.I., R. Albert Mohler, Jr., Timothy Keller, and Robert W. Yarbrough. Is Hell for Real or Does Everyone Go to Heaven? Grand Rapids, MI: Zondervan, 2011.

Chan, Francis, and Preston Sprinkle. Erasing Hell. Colorado Springs, CO: David C. Cook, 2011.