 
### **MISSION AND MINISTRY OF THE CHURCH  
** Sermons and Essays

Copyright 2014 Domenic Marbaniang

Published by Domenic Marbaniang at Smashwords

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Table of Contents

What is the Church?

The Priority of God's Work

Breaking the Barriers in World Missions

Is Missionary Work Superstitious?

Who is an Apostle?

Divine Persuasion in Ministry

Women as Ministers

Biblical Qualifications of Choir

The Importance of Theological Education in Ministry

7 Ghastly Sins of Ministry

Modern Ministry Myths: Money & Ministry

Gospelization

Do Not Diminish A Word

Poll Results: Are all Mission Fields "Harvest Fields"?

What Will Happen To Those Who Have Never Heard of Christ

You are the Light of the World

Preach the Word

Pure and Undefiled Religion

Unity in the Body

## What is the Church?

But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light.. (1 Pet. 2:9)

The English word "Church" comes from the Greek _Kyriakon_ meaning "of the Lord". The term used in the New Testament, however, is _ekklesia_ (formed of _ek_ , "out", and _kaleo_ , "called"), meaning the "called out". Peter refers to the Church as not a building made up of bricks or stones, not of a place or a physical structure, but as a people who are "called out" of darkness into God's marvelous light. The terms used in this scripture reflect God's vision for His people when He called them out of the slavery of Egypt in the book of Exodus. He said:

Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. (Exo 19:4-6)

Here, in 1 Peter 2:9, the Church is referred to as

1. A Chosen Generation. This is in contrast to the Adamic generation that is considered to be crooked and perverse (Phil. 2:15). This generation is born not of the will of flesh but of the will of God. The Church is an assembly of "born again" believers. It is a generation that is handpicked of God as a special treasure of His own. They have been chosen in Christ before the foundation of the world (Eph.1:4).

2. A Royal Priesthood. The Church is not a religious system of priesthood, laymen, and priestcraft. Every believer in the Body of Christ is a priest unto God. The priesthood of believers is royal, coming from the heritage of Jesus Christ, who descended from David, of the tribe of Judah. It is Melchizedekian; not, Aaronic. The priests bear royal authority of the Kingdom of God.

3. A Holy Nation. The Church is sanctified by the faith of the Gospel, by the blood of Jesus Christ, and by the Holy Spirit. It belongs to God and is set apart and separated from the world by the Cross of Jesus Christ. It is a Nation made up of people who come out of many nations.

4. A Peculiar People. The Church is a special people, who possess several special distinctives: Christ, the New Covenant, the Promises of God, Eternal Life, Eternal Inheritance. They have an identity that comes from God. They belong to heaven.

The purpose of this being "called out" is to showforth the praises of Him who called us out of darkness into His marvellous light.

February 2, 2011

## The Priority of God's Work

Text

Haggai 1:1-4, 9:

In the second year of King Darius, on the first day of the sixth month, the word of the LORD came through the prophet Haggai to Zerubbabel son of Shealtiel, governor of Judah, and to Joshua son of Jehozadak, the high priest: This is what the LORD Almighty says: "These people say, 'The time has not yet come for the LORD's house to be built.' "Then the word of the LORD came through the prophet Haggai: "Is it a time for you yourselves to be living in your paneled houses, while this house remains a ruin?"

" _You expected much, but see, it turned out to be little. What you brought home, I blew away. Why?" declares the LORD Almighty. "Because of my house, which remains a ruin, while each of you is busy with his own house...."_

In 586 B.C., Nebuchadnezzar's army plundered Jerusalem and burnt God's temple to the ground. The tragedy was already foretold by Jeremiah and Ezekiel. God had delivered His people into the hands of their enemies because of their sky-reaching transgressions. But, He didn't leave them without a promise. Jeremiah had prophesied that after 70 years of captivity, Babylon would be punished and the people would return to the Promised Land. Accordingly, Cyrus captured Babylon in October 539 B.C., and in 538 B.C. issued the decree to rebuild the temple at Jerusalem. Consequently, about 50,000 Jews returned to Palestine under the leadership of Zerubbabel and laid the foundation after two years in 536 B.C. The Book of Ezra records the scenario of this mega event in these words:

And all the people gave a great shout of praise to the LORD, because the foundation of the house of the LORD was laid. But many of the older priests and Levites and family heads, who had seen the former temple, wept aloud when they saw the foundation of this temple being laid, while many others shouted for joy. No one could distinguish the sound of the shouts of joy from the sound of weeping, because the people made so much noise. And the sound was heard far away. (Ezra 3:11-13)

However, this joy was very short-lived, for soon the adversaries of Judah raised such a great storm of opposition that crushed down all their excitement for the temple of God. Consequently, the rebuilding work came to a standstill and the temple area looked all lifeless, listless, and ruins altogether. This continued for 16 years until, God sent two of His prophets Haggai and Zechariah to prophesy to the Jews in Judah and Jerusalem. In 520 B.C., Haggai began to prophesy in order to persuade the people to return back to their original calling, the purpose for which they had returned to Jerusalem.

There were two chief problems that God underlined with regard to the lethargy of the Jews:

**1. Their delusion with regard to time.** They said, "The time has not yet come for the LORD's house to be built" (Haggai 1:2). They had not only given up working for God, but had developed a rational argument for such a lifestyle. They lived as if there was so much of time yet, and that the work of God could be done at a more plausible and convenient time. God confronted this mindset and demanded of them an explanation for the same. He commanded them to consider their ways. What was it that they had started out from Babylon for? Why had they arrived at Jerusalem? Why were they in this land at such a time?

The tragedy was that they were using up God's allotted time of work for anything else than God's work. 16 years after the foundation had been laid, there was no temple yet. Of course, they had begun well, amidst great songs of praise and tears of joy; but, now, all of it was dust and ashes. The fire had gone out of the holy altar. The hands of the servants had grown feeble and slack. The temple of God had been abandoned. Does he who runs the race receive the prize for starting out well, or does he for ending well? How often isn't it the case with God's people that they have started on the work of Christ's kingdom with all flare of excitement, with such immense zeal and enthusiasm, but the invasion of the world into their lives has dampened all of it down to a mere selfish and fruitless living. God calls us to work. Jesus said that we must do the work of Him who sent Him as long as it is day; for a night is coming when no one can work (John 9:4). Paul wrote to the Ephesian Christians saying "Redeem the time for the days are evil" (Ephesians 5:16). We cannot live careless and listless lives while the whole world sinks in sin and darkness, while the temple of God is left unbuilt. We need to get back to where He has placed us in the building up of the Body of Christ, the temple of the living God (Ephesians 4:11,12,16).

**2. Secondly, their shift of focus from the temple to their own houses.** God asked "Is it a time for you yourselves to be living in your paneled houses, while this house remains a ruin?" (Haggai 1:2). How different was their way from that of David who said "Here I am, living in a palace of cedar, while the ark of God remains in a tent" (2 Samuel 7:2), and also "Better is one day in Your courts than a thousand elsewhere" (Psalm 84:10). God testified about the Israelites saying "my house, which remains a ruin, while each of you is busy with his own house" (Haggai 1:9). How different was even this from the passion of Solomon who first gave himself to building the temple of God, and only then to build his own house. But, the tables had turned in the returning Jews' case. They had transferred the love that rightly belongs to God to their own selves, families, and businesses.

Hadn't Jesus laid the great condition for discipleship: "Anyone who loves his father or mother more than me is not worthy of me; anyone who loves his son or daughter more than me is not worthy of me; and anyone who does not take his cross and follow me is not worthy of me" (Matthew 10:37-38). We know the sad case of the rich young ruler who sorrowfully left Jesus because of one such costly demand of him. Discipleship has a cost, and it doesn't always mean a posh personal lifestyle. It means a life of self-sacrifice, to deny the self (Matthew 16:24). It was with great sadness that Paul wrote to the Philippians about people in ministry saying "everyone looks out for his own interests, not those of Jesus Christ" (Philippians 2:21). He could only find in Timothy a true servant attitude, who in his very young life wholly committed himself to the Body of Christ taking "genuine interest" in the welfare of the children of God, rather than in his own comfort.

But, the Jews at Haggai's time had no time for these. They built palaces and paneled houses while the temple of God was a heap of ruins. And, God rebuked that. But, how had this lethargy and lukewarmness crept into their spirit?

The Book of Ezra reveals three alarming forces:

**1. The world's proposal for ministerial partnership**. In Ezra 4:2, we see the unsaved and unbelieving people of surrounding areas coming to Zerubbabel and proposing to build the temple along with them. Of course, Zerubbabel didn't allow that, though later on the enemies did manage to get into the Holy chambers in Nehemiah's time. But, sadly the Church of Jesus Christ hasn't been safe from such adulterous and idolatrous luring. Several times, she has turned her eyes towards aliens, to their colorful robes, to their customs and rites, and to the things that the world adores. The result: the defilement of ministry and the ruining of God's temple. Therefore, had Paul warned to be careful how we build upon the foundation, Who is Christ; for no other foundation can any man lay than that which is laid, which is Jesus Christ (1Corinthians 3:10,11). In His letters to the seven Churches in Revelation, Jesus warns several times to disconnect ourselves from those who are strangers to God's ways. But, how are we attracted to the plurality of pluralism and the irresponsible attractions of syncretism? We continually see the Church falling prey to the powers of secularization, to the extent that it is almost difficult to differentiate between her and the world. The worldly waters of godless University affiliations, media hypes, power mania, flickering trends, and natural philosophies heave heavy upon the boat of salvation. Some have given in to dishonest practices, natural to the sinful mind, in order to pull on their Spiritless machinery of ministry. God calls us to repentance, to a life of separation; separation by the Cross of Jesus Christ that rends us away from the world, to build His temple not according to the wisdom of the world but according to His pattern in heaven. It is a high and holy calling. Let's pursue that in purity of dedication and resolve.

**2. The world's counsel towards ministerial discouragement.** In 4:4-5, the enemies of God hired counselors to discourage the people of God from doing His work. Discouragement is a powerful tool of the devil. The Choir leader of Solomon's temple, Asaph, narrowly escaped the jaws of this monster. In Psalm 73, he records his story of discouragement, of how he had turned bitter and frustrated when he watched the prosperity of worldly people, while he felt his life not as materially successful as theirs, despite His faithfulness to God (Psalm 73:12,13). But, the problem of evil met its end as soon as Asaph entered the sanctuary of God (v17), for then he realized what ultimate reality is all about. What the world pursues is wind, lusts that pass away. He recommits himself to seek God as his everything in both heaven and earth. To a man of God who has realized the excellency of the knowledge of Christ and His power of resurrection, all the "highly-valued things" of this world are as rubbish (Philippians 3:8-10). He lives by the motivation of the love of Christ.

**3. The world's use of brute political force to ban God's work.** In the rest of the part of Ezra 4, we see their conspiracy and false accusations against the people of God. They accused them of being a nation within the nation (an accusation that some have leveled against Christians in this country as well). They accused them of being a national threat, and so tried to get the ministry legally banned.

But, Haggai and Zachariah prophesied and encouraged the people to start the work. God said "Go up into the mountains and bring down timber and build the house." When God is with us, who can be against us? The leaders were encouraged and began the work, and the prophets stood with them (Ezra 5:1-3). God turned the political powers in favor of His people. In 516 B.C. the temple was finished and dedicated.

Let us commit ourselves strongly to the priority of God's work. Hell may hurl at us its winds and its flames, but the gates of Hades shall not prevail against the Church of Jesus Christ. We also have this promise in these last days: "The glory of this present house will be greater than the glory of the former house" and "From this day on," i.e. the day from when the work is resumed, "I will bless you" (Haggai 2:9,19). May this be that day!

## Breaking the Barriers in World Missions

In Luke 10:2, Jesus made an important statement about our chronological placement in God's missionary plan: we are in the age of harvest – at the ends of time (in the end of times).

The implications of it is that despite the apparent hostility of some mission fields, the fact abides that the world was already ready for harvesting at the time Jesus spoke these words. The coming of Jesus marked the beginning of the Harvest age and the end of times. The missionary has no time for such words as "hostility", "unresponsiveness", "stony ground", "mission impasse", etc. He is not ruled by the anxiety of temporalities and the angst of time. He is called to be an harvester and follows the passion and mission of the Lord of the harvest.

He sees the harvest, comes to the field, and gathers it into the barns. But then, it's indispensably important to remember that the harvester must follow the strategy of the Lord of the harvest to both see the harvest and finish his part in the harvesting mission.

The barriers of missions are considered to be many: cultural, conceptual, contextual, sociological, spiritual, etc. There are certain people groups who have been almost unresponsive to the gospel for the past several centuries. Such unresponsiveness is regarded to be a blockade and some have wondered if it's fair to spend time and resources over an apparently "unbreakable" ground. But, perhaps, the oasis is only a few steps ahead. It would be tragic if one decided to turn back now just because the signs were invisible. Perhaps, the greatest breakthrough is at hand and one more wielding of the spade would open up a fountain of gushing waters!

Some have argued that the work of missions is over since every ethnic group has been reached with the gospel of Christ. That is an amazing optimism – but, hearsay lacks exactitude often times. The Abhuj Maria tribe of central India, for instance, has never heard what the gospel is all about. In fact, no one approaches this tribe for fear of being shot down. I understand that Jesus talked of nations as ethnic groups, but I wonder if it's all very right to limit the terms "reached" and "unreached" to only people groups. Are we able to talk of the Church at Abhuj Maria as Paul was able to talk of the Church at Ephesus or the Church at Corinth? It's important to understand the importance of geographical territory when talking of world evangelization. In Acts 17:26-27, Paul connects ethnos with their historical and geographical experiences. The modern world might be a bit different but not totally distinct from the world of Athens. Let's ask the question, "Is there a witnessing community in this particular village, town, or city" when we are thinking of "reached" or "unreached". It's not just enough to get the gospel to the Greeks; it's important to publish the Goodnews in every Greek city, village, and town. The witnessing community will carry on the work of evangelization ahead.

Let's open the gates rather than attempting to scale insurmountable walls – walls were never meant to be scaled after all. We need the keys after we know the entry points. What was evidence to the wise men (the star) might not be evidence for someone else. What was evidence for Peter might not be evidence for John. What was evidence for Paul might not be evidence for Cornelius. The Spirit alone knows the hearts of men, of communities, of individuals. May the Lord of the harvest give us discernment to find the pillars on which the building stands (cf. Judges 13:29-30). "It is not by might nor by power but by My Spirit, says the LORD of hosts" (Zech. 4:6). Perhaps, now at these ends of times, we're ready to reap the benefits of what the earlier missionaries have labored. A closed community, as hostile as it has been, will now see His salvation. He makes us His instruments to first open their eyes so that they are able to experience His light and liberty (Acts 26:18) – and what the joy of knowing it! Wield the spade – it'll finally strike the fountain!

"Thy Kingdom come, Thy will be done on earth as it is in heaven!"

## Is Missionary Work Superstitious And Hindrance To Progress?

In the past centuries, some have risen with certain objections to missionary work. Few of the objections are as follows (do you think that they invalidate Christianity or the seriousness of the Great Commission?):

1. Missionaries destroy native cultures to establish or expand their own.

2. Missionaries are self-conceited, ambitious, and fanatical.

3. Missionaries have oppressed and been the cause of the backwardness of several civilizations.

4. The Christian view that Jesus takes all our sins gives Missionaries license to do what they like.

5. The Crusades, the Portuguese invasion of Goa, and Christian support of the Nazis are evidence that Christianity has been responsible for genocides as well.

6. The Church has also burnt innocent women as witch-hunting.

My answers are concise:

1. Activities by Christians or missionaries cannot be considered "Christian" unless they follow the principles of the Bible. If one can point to "unjustifiable" actions by Christians, then the similar can be undeniably found in other religions as well. A valid connection must be drawn between a religious principle and an action to relate it as such to it.

2. Some kind of cultural changes are bound to occur always, since culture is dynamic. Change is ubiquitous.

3. The Reformation and several such movements are evidence of the fact that Christianity cannot be labelled as so and so just by extrapolation of a segment of it's history somewhere.

4. The accusation that Christianity has sent civilizations backward is false. Africa and North-East India are examples of how Christianity converted cannibals and head-hunters into preachers of Christ love.

5. Let's ask, what would the world look like if the Bible and the Gospel were absent from it.

6. The reality of sin and the cross of Jesus Christ are historically undeniable and show the divine seriousness of publishing the good news.

7. The Bible says that "Where no oxen are, the crib is clean: but much increase is by the strength of the ox" (Prov. 14:4); we don't throw the baby with the bathwater!

## Who is an Apostle? - A Study

" _And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers" (Ephesians 4:11)_

The apostle is a gift given by Jesus Christ to the Church. It is a calling. There is a belief that the office of apostleship discontinued with the 12 apostles. However, the Bible doesn't teach that.

The 12 Apostles

The 12 apostles (with Mattias as the 12th in place of Judas) were foundational to the early Church. The Bible tells us that the Church is founded on the foundation of the apostles and prophets, Jesus Christ being the Chief Cornerstone.

Eph 2:20 having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone,

Therefore, faithfulness of the Church was judged by their faithfulness to the apostles' doctrine. See the following verses:

Act 2:42 And they continued steadfastly in the apostles' doctrine and fellowship, in the breaking of bread, and in prayers.

2Pe 3:2 that you may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us, the apostles of the Lord and Savior,

Jud 1:17 But you, beloved, remember the words which were spoken before by the apostles of our Lord Jesus Christ:

The 12 apostles along with the elders (among whom was James, the brother of Jesus) at Jerusalem had authoritative position in all matters of doctrine pertaining to the Church universal.

Act 15:2 Therefore, when Paul and Barnabas had no small dissension and dispute with them, they determined that Paul and Barnabas and certain others of them should go up to Jerusalem, to the apostles and elders, about this question.

Act 15:4 And when they had come to Jerusalem, they were received by the church and the apostles and the elders; and they reported all things that God had done with them.

Act 15:6 Now the apostles and elders came together to consider this matter.

Act 15:22 Then it pleased the apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas, namely, Judas who was also named Barsabas, and Silas, leading men among the brethren.

Though Paul and Barnabas were apostles who were first sent from Antioch, where they returned and remained, they came to Jerusalem when the dissension arose.

When Philip preached in Samaria, it was the apostles from Jerusalem who came and established things there (See Acts 8).

Paul, Barnabas, Silas and others

We read of Paul, Barnabas, and Silas in Acts 13 as:

Act 13:1 Now in the church that was at Antioch there were certain prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen who had been brought up with Herod the tetrarch, and Saul.

But, after the Church had prayed for them and sent them according to the will of the Holy Spirit, they are referred to as apostles in Chapter 14:

Act 14:4 But the multitude of the city was divided: part sided with the Jews, and part with the apostles.

Act 14:14 But when the apostles Barnabas and Paul heard this, they tore their clothes and ran in among the multitude...

Paul makes it clear that an apostle is not ordained by any church. One cannot be ordained as an apostle. An apostle is Christ's gift to the Church (Eph.4:11).

Gal 1:1 Paul, an apostle (not from men nor through man, but through Jesus Christ and God the Father who raised Him from the dead),

He refers himself as an apostle many times and talks of himself as an apostle to the Gentiles:

Rom 11:13 For I speak to you Gentiles; inasmuch as I am an apostle to the Gentiles

He also talks of the signs of an apostle.

Who is an Apostle?

An apostle is neither someone who claims by himself to be an apostle nor a title that someone can assume. It is a calling and the true apostle shall be known by their fruits.

For such are false apostles, deceitful workers, transforming themselves into apostles of Christ. And no wonder! For Satan himself transforms himself into an angel of light. Therefore it is no great thing if his ministers also transform themselves into ministers of righteousness, whose end will be according to their works. (2Co 11:13-15)

How was Paul able to discern these as false apostles?

Of course, by their fruits, their works. They were "deceitful workers".

In contrast, see the work style of Paul:

For our exhortation did not come from error or uncleanness, nor was it in deceit. But as we have been approved by God to be entrusted with the gospel, even so we speak, not as pleasing men, but God who tests our hearts. For neither at any time did we use flattering words, as you know, nor a cloak for covetousness--God is witness. Nor did we seek glory from men, either from you or from others, when we might have made demands as apostles of Christ. But we were gentle among you, just as a nursing mother cherishes her own children. So, affectionately longing for you, we were well pleased to impart to you not only the gospel of God, but also our own lives, because you had become dear to us. For you remember, brethren, our labor and toil; for laboring night and day, that we might not be a burden to any of you, we preached to you the gospel of God. You are witnesses, and God also, how devoutly and justly and blamelessly we behaved ourselves among you who believe... (1Thess 2:3-10)

So, who is an apostle?

1. An apostle is someone sent (Gk. apostolos) by Jesus Christ to bear witness of Him (Matt 28:18ff; Acts 1:8; Gal.1:16)

2. An apostle possesses apostolic authority (Acts 5; 2Cor 13:10)

" _according to the authority which the Lord has given me for edification and not for destruction." (2Cor 13:10)._

3. An apostle preaches the Gospel with the demonstration of power.

2Co 12:12 Truly the signs of an apostle were accomplished among you with all perseverance, in signs and wonders and mighty deeds.

1Co 2:4 And my speech and my preaching were not with persuasive words of human wisdom, but in demonstration of the Spirit and of power,

1Co 2:5 that your faith should not be in the wisdom of men but in the power of God.

Heb 2:3 how shall we escape if we neglect so great a salvation, which at the first began to be spoken by the Lord, and was confirmed to us by those who heard Him,

Heb 2:4 God also bearing witness both with signs and wonders, with various miracles, and gifts of the Holy Spirit, according to His own will?

4. An apostle lays, with the authority of Christ, the foundation of a church through the expounding of the Gospel, the establishment of faith, doctrine, and order in the Church.

Eph 2:20 having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone,

Act 15:41 And he went through Syria and Cilicia, strengthening the churches.

Rom 15:20 And so I have made it my aim to preach the gospel, not where Christ was named, lest I should build on another man's foundation,

1Co 3:10 According to the grace of God which was given to me, as a wise master builder I have laid the foundation, and another builds on it. But let each one take heed how he builds on it.

1Co 3:11 For no other foundation can anyone lay than that which is laid, which is Jesus Christ.

Heb 6:1-2 the foundation of repentance from dead works and of faith toward God, of the doctrine of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment.

He may remain in a place for a very long time till the church there is fully established and till the Holy Spirit wishes him to move.

5. An apostle is has the authority of a spiritual father over those who have been established in faith through him. He is the one whom the church imitates.

For though you might have ten thousand instructors in Christ, yet you do not have many fathers; for in Christ Jesus I have begotten you through the gospel. Therefore I urge you, imitate me.

(1Co 4:15-16)

In that area, he is more important than ten thousand instructors or teachers who come and go.

6. An apostle has concern for the local churches (not one but many that he has founded).

2Co 11:28 besides the other things, what comes upon me daily: my deep concern for all the churches.

7. The apostle is known by his works. His work is the seal of his apostleship.

1Co 9:1 Am I not an apostle? Am I not free? Have I not seen Jesus Christ our Lord? Are you not my work in the Lord?

1Co 9:2 If I am not an apostle to others, yet doubtless I am to you. For you are the seal of my apostleship in the Lord.

2Co 3:1-3 Do we begin again to commend ourselves? Or do we need, as some others, epistles of commendation to you or letters of commendation from you? You are our epistle written in our hearts, known and read by all men; clearly you are an epistle of Christ, ministered by us, written not with ink but by the Spirit of the living God, not on tablets of stone but on tablets of flesh, that is, of the heart.

## Divine Persuasion in Ministry

In 2 Corinthians 5, Paul talks of two strong things that persuade and constrain him to preach Christ:

1. The Wrath of Christ.

" _For we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad. Knowing, therefore, the terror of the Lord, we persuade men..." (2Cor. 5:10-11)_

2. The Love of Christ.

" _For the love of Christ compels us, because we judge thus: that if One died for all, then all died; and He died for all, that those who live should live no longer for themselves, but for Him who died for them and rose again." (2Cor. 5:14-15)_

## Women as Ministers

_I commend to you Phoebe our sister, who is a servant of the church in Cenchrea, that you may receive her in the Lord in a manner worthy of the saints, and assist her in whatever business she has need of you; for indeed she has been a helper of many and of myself also. (Rom 16:1-2)_

Paul referred to Phoebe as a servant (diakonos), a deacon and minister of the church in Cenchrea. The term diakonos in the New Testament is used for people in governmental authority (Rom 13:4), for the apostolic ministry of Paul (Eph 3:7, Col 1:23), for a servant-attitude service of a disciple (Matt 23:11), for deacons (1Tim 3:8), and for servants (Jn 2:5).

The context of Romans 16:1-2 indicates that Phoebe was a deaconess or a minister of the church in Cenchrea. She was to be received in a manner worthy of the saints, with respect. The next verse mentions Priscilla and Aquila who are called fellow workers in Christ Jesus (v 3).

Women have an important role to play in the ministry of God's kingdom. As Phoebe and Priscilla, with her husband Aquila, were a great help to Paul and many others, similarly women can be a great help and play significant roles in the work of God. Along with her husband, a woman can be a great leader in the family of God because she is able to lead the women better. She can also be a great help in the ministry of hospitality and ministry among children. Many women have been great elders in the Church, guiding, helping, and encouraging young men and women in the faith of the Lord.

## Biblical Qualifications of Choir (Band) Members

1. They should have the calling and anointing for worship (Acts 6:3; 1Chronicles 25). Unless they have the calling, they cannot have dedication for service.

2. They should be obedient to the Choir leader (IChronicles 25:6)

3. They must be submissive to the Church authority (IChr.25:6)

4. They must be skillful in singing or in playing different instruments (25:7)

5. They must be instructed in the songs of the Lord (not attracted by worldly music) (25:7).

6. They must be dedicated to the service of the House of the Lord (25:6). When it comes to Church ministry, availability is important and signifies dedication (1Chr.9:33).

7. They should be full of joy and enthusiasm (1Chr.15:16).

8. They should have discipline in dress, posture, and order (2Chr.5:12)

9. They can be both male and female together (Ezra 2:65)

10. They must be filled with the Spirit of God (Eph. 5:18,19).

11. They should sing with grace in heart (Col.3:16).

## The Importance of Theological Education in Ministry

Excerpts from _What is Theology_ and _The Vocation of the Christian Scholar_

A simple and literal definition of "theology" would be "the science of divine things". It comes from two Greek words theos meaning "God" and logia meaning "discourse or speech". In modern times, it is the stream of knowledge that differentiates the secular pursuit of knowledge from the sacred one because of its starting point: all secular studies begin with reason and experience while theology begins with faith. The starting point for all extra-theological studies is the world (Latin: saeculum); the starting point for theology is the Word of God. So, while one may say that theology is the study of God, the factual definition would be that theology is the science that rationally pursues the understanding of the self-revelation of God in the Scriptures.

It would be interesting to note that many of the universities had originally begun as seminaries and theology was once known as the Queen of Sciences. However, with the dawn of theAge of Enlightenment and a progressive revolt against all supernaturalism, the chasm between theology and the secular disciplines became wide.

From the academic and professional point of view, theology is the discipline that is pursued by someone who is seriously interested in entering full-time Christian ministry, having sensed the call of God. Generally, it is pursued as a study course in a Seminary; however, there are also those who aren't able to attend a Seminary, so their chief means of education is through academic publications by experts in the various fields of theology. The biblical importance of such disciplined study is evident from the following Scriptures:

The Old Testament

Priest: "For the lips of a priest should guard knowledge, and men should seek instruction from his mouth, for he is the messenger of the LORD of hosts."(Malachi 2:7)

King: "his delight is in the law of the LORD, and on his law he meditates day and night." (Psalm 1:2).

The New Testament

" _Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth." (2Timothy 2:15, emphasis mine)_

And the servant of the Lord must not strive; but be gentle unto all men,apt to teach, patient, in meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth; and that they may recover themselves out of the snare of the devil, who are taken captive by him at his will. (2Timothy 2:24-26, emphasis mine)

Apparently, a study (knowledge) of the Law had to precede the application and execution of the Law. One must be a student of the Word of Truth before one can be a teacher of the Word of Truth. A Christian minister without theological education is like a medical doctor without medical education or a lawyer without knowledge of the Law. It is simply an impossible state of being. Knowledge and practice go together; and the Christian minister is specifically called to the ministry of the Word (a teaching/discipleship responsibility).

And the twelve summoned the body of the disciples and said, "It is not right that we should give up preaching the word of God to serve tables. Therefore, brethren, pick out from among you seven men of good repute, full of the Spirit and of wisdom, whom we may appoint to this duty. But we will devote ourselves to prayer and to the ministry of the word." (Act 6:2-4)

Christ had spent three and half years to teach and disciple the Apostles not in order that they would become caterers of food, but in order that they would teach others what they themselves had learnt from Christ.

Of course, the quality of the education process also matters a lot. A medical doctor with a wrong education could cause havocs. A pilot without aeronautics (or proper application of the science) can cause death to his passengers. It is with a sad note that we read something like this:

" _When the rule of Rehobo'am was established and was strong, he forsook the law of the LORD, and all Israel with him." (2Chronicles 12:1)_

" _My people are destroyed for lack of knowledge; because you have rejected knowledge, I reject you from being a priest to me. And since you have forgotten the law of your God, I also will forget your children. "(Hosea 4:6, emphasis mine)_

In summary, by "theology" we understand the science and discipline required for a proper execution of the ministry of the Word. In modern times, the Seminary provides the best resources for the pursuit of this discipline; however, a person can also avail of scholarly publications geared for theological knowledge. Yet, theology is simply a tool that is lifeless when not combined with practical faith and proper application. Even the devil has lot of theological information, but he is the devil simply because he can't have faith in the Truth; he chose to be the father of lies. Theology devoid of faith is diabolical.

Theology Vs Heresy

It is important here to establish the difference between theology in its pure form and heresy, which is its corruption. A heresy is a corruption of dogma and departure from biblical faith through invalid argumentations on scripture. The Apostles warned against heretics who usually corrupt truth because of sensual mindedness and illogical twisting of scriptures.

" _in which [i.e. in the epistles of Paul] are some things hard to understand, which untaught and unstable people twist to their own destruction, as they do also the rest of the Scriptures." (2Peter 3:16)_

" _But you, beloved, remember the words which were spoken before by the apostles of our Lord Jesus Christ: how they told you that there would be mockers in the last time who would walk according to their own ungodly lusts. These are sensual persons, who cause divisions, not having the Spirit."(Jude 17-19)_

A study of Historical Theology will show that the rise of a heretical viewpoint would usually draw the saints together to sharp discussion on what the Bible truly teaches. Thus, through logical reflection and proper application of hermeneutic (interpretation) principles, they would give formulated expression to a doctrinal truth that wasn't propositionally stated earlier. For instance, in the third century, when a Bishop called Arius began to teach that Jesus was not God but was a created being, a proper and systematic study of the Bible helped the other Church leaders oppose his teaching and give formulated expression to the doctrine of Trinity.

Thus, we see that heresy has its origins in people who are not only "untaught" but also are "unstable" and "sensual". In other words, on the contrary, proper training, stability or rootedness in sound doctrine, and spirituality are essential to a servant of God so that he/she can "rightly divide the word of truth."

Christian Scholarship

Christian scholarship is a strong theme of the Bible. For instance, the Old Testament commends Ezra a skilled scribe in the Law of Moses (Ezra 7:6) and one who had prepared his heart to seek the Law of the Lord, to do it, and to teach statutes and ordinances in Israel (Ezra 7:10). The four qualities of a scholar are already present in that one statement: preparation of faculties, study, practice, and communication. Certainly, these disciplines were what defined the vocation of Ezra as a skilled scribe. The New Testament indicates to us that lack of a scholarly attitude, appetite, approach, and aptitude lead to schisms, sectarianisms, and suffering within the Body of Christ. Gullibility is not a virtue (2Tim.3:6); mere "learning" without assimilation is folly (2Tim.3:7); ability to criticize and oppose doesn't promise wisdom (2Tim.3:8-9; 1Tim.6:4). The call is to diligent, determined, and directed scholarship. "Be diligent", says Paul to Timothy, "to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth." And, then he adds the caveat, "But shun profane and idle babblings, for they will increase to more ungodliness." (2Tim.2:15,16). True scholarship will help to rightly interpret God's word and to increase godliness. True scholarship highlights truth and furthers the cause of moral excellence. Even the so considered "unlearned" Peter stressed the importance of proper erudition for the proper interpretation of God's revelation and our relation to God and His world. In his words, there are certain things given through revelation that are hard to comprehend, and it is the unlearned and the unstable who twist the Scriptures for their own destruction (2Pet.3:16); which implies that learning, conservation of knowledge, and practical application of the same define the proper approach towards true Christian scholarship.

## 7 Ghastly Sins of Ministry (Micah 3)

Text: Micah 3

1. Hatred of Good and Love of Evil (Mic 3:2)

A. Values that are Self-Centered, Not Christ-Centered

B. Values that are Self-Defined, Not Spirit-Defined

C. Values that are Self-Glorifying, Not God-Glorifying

A confused value-system that honors culture, man, and the world rather than the Law of God

Luke16:15 And He said to them, "You are those who justify yourselves before men, but God knows your hearts. For what is highly esteemed among men is an abomination in the sight of God.

2. Exploitation of the Sheep (Mic 3:2)

A. Manipulating People like Things and Not Treating Them as Persons

B. Over-Demanding

C. Not Caring for the Well-being of Sheep

Mat 20:25-28 But Jesus called them to Himself and said, "You know that the rulers of the Gentiles lord it over them, and those who are great exercise authority over them. Yet it shall not be so among you; but whoever desires to become great among you, let him be your servant. And whoever desires to be first among you, let him be your slave-- just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many."

1Pe 5:2-4 Shepherd the flock of God which is among you, serving as overseers, not by compulsion but willingly, not for dishonest gain but eagerly; nor as being lords over those entrusted to you, but being examples to the flock; and when the Chief Shepherd appears, you will receive the crown of glory that does not fade away.

3. Misleading the Sheep (Mic 3:5)

A. Leading People Into False Beliefs

B. Leading People Into Sin (by their lifestyles, by the systems they build)

C. Leading Them Into Disfavor with God (People lose God's blessings)

Acts 20:29 For I know this, that after my departure savage wolves will come in among you, not sparing the flock.

Gal 1:8 But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed.

4. Giving False Consolation (Mic 3:5)

A. No Seriousness Against Sin/ Do not Condemn It

B. Acting as if There will be no Judgment

C. Pointing People to Feelings and Present Circumstances Rather Than At the Justice of God

1Thess 5:3 For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape.

1Cor 5:2 And you are arrogant! Ought you not rather to mourn? (RSV)

Jas 4:9 Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness

5. Abhorring Justice and Perverting all Equity (Mic 3:9)

A. Showing Favoritism to People

B. Having No Accountability

C. Creating an Atmosphere of Factions

Jas 2:2-4 For if there should come into your assembly a man with gold rings, in fine apparel, and there should also come in a poor man in filthy clothes, and you pay attention to the one wearing the fine clothes and say to him, "You sit here in a good place," and say to the poor man, "You stand there," or, "Sit here at my footstool," have you not shown partiality among yourselves, and become judges with evil thoughts?

Rom 14:10 But why do you judge your brother? Or why do you show contempt for your brother? For we shall all stand before the judgment seat of Christ.

6. Building up Zion with Bloodshed and Jerusalem with Iniquity (Mic 3:10)

A. Building their Empires at the Expense of People

B. Building their Empires on Principles Opposed to God's Law

C. Building their Empires instead of Building the Kingdom of God

Php 2:20-21 For I have no one like-minded, who will sincerely care for your state. For all seek their own, not the things which are of Christ Jesus.

7. Judging for Bribe, Teaching for Pay, and Prophesying for Money (Mic 3:11)

A. Building a System of Ministry that is Money-Oriented/Can't Go Further Unless There is Funding and Support/ A Ministry Based on Silver and Gold Rather than on the Spirit of God. Money has a part to play (the Temple collected offerings and Jesus had financial supporters and a treasurer), but money should not take the place of the Holy Spirit.

B. Unwilling to Serve Except for Some Monetary Return/ Prefer the Rich Above the Poor And Seek Not the Will of God in Taking Appointments, etc

C. The Quality of Ministry is Determined by the Pocket of the One Being Served/ Commercialization of God's Work

Act 3:6 Then Peter said, "Silver and gold I do not have, but what I do have I give you: In the name of Jesus Christ of Nazareth, rise up and walk."

1Ti 3:2-3 A bishop then must... not [be] greedy for money, but gentle, not quarrelsome, not covetous.

Joh 10:12-13 But a hireling, he who is not the shepherd, one who does not own the sheep, sees the wolf coming and leaves the sheep and flees; and the wolf catches the sheep and scatters them. The hireling flees because he is a hireling and does not care about the sheep.

## Modern Ministry Myths: Money & Ministry

They say that it is impossible to serve God without money.

But Peter said to the lame man, Silver and gold have I none but what I have I give to you. And he gave him what the world couldn't give. That is divine ministry.

The modern day worker would like to set up an organization for the lame and raise for them money instead of giving what God has called us to give- the Name of Jesus.

Interesting that Jesus never taught His disciples to make ministry needs known to the world. He simply assured them that the Father will provide. But modern day ministries are consumed by the need to raise funds. But they can't even get in a decade what Peter got in a day without money, by only the Name of Jesus.

To say that money is necessary is one thing, to say that ministry is impossible without money is a biblical mistake. To build the work of God on anything other than the True Foundation, Jesus Christ is self-defeating.

God has ordained that the needs of the ministry be supplied by the acts of generous giving by saints. When one gives to the needs of the saints and the work of ministry, one gives to the Lord (2 Cor 9:12). It is important how, where, and what the collection of offerings are used for.

God can do more with faith-possesing and fully committed men of God than with foreign-aided and fund-oriented ministerial businesses. In fact, He would usually do without them.

## Gospelization

_Excerpted from Globalization: A Theological Overview, Paper presented at CMS Consultation, Pune 2014_

Christianity's Global Task

The ecumenical and the evangelical movements have some points of divergence on the theology of mission. While one must guard against polarizing each into a corner (as dialogues breed mutual refinements), one can't help perceive that the hues do stand apart at some point over the spectrum. Without digging into the historical stories behind each school of interpretation, let's only briefly glance at the approaches here:

The evangelical understanding of Christian mission is best captured in the following excerpt from Billy Graham's address at the World Congress on Evangelism, Berlin 1966:

Our goal is nothing less than the penetration of the entire world. Jesus said: 'This Gospel of the kingdom will be preached throughout the whole world, as a testimony to all nations' (Matthew 24:14, RSV). Here evangelism is put into an eschatological context. We are not promised that the whole world will believe. The evangelization of the world does not mean that all men will respond, but that all men will be given an opportunity to respond as they are confronted with Christ.

Most of the illustrations of the Gospel used by Jesus—salt, light, bread, water, leaven, fire—have one common element—penetration. Thus the Christian is only true to his calling when he is permeating the entire world. We are not only to penetrate the world geographically, but we are to penetrate the world of government, school, work and home—the world of entertainment, of the intellectual, of the laboring man, of the ignorant man.

The world desperately needs moral reform; and if we want moral reform, the quickest and surest way is by evangelism. The transforming Gospel of Jesus Christ is the only possible way to reverse the moral trends of the present hour.

There may be hyper or non-hyper strands in this line; but, they all usually are distinguished by their usage of terms such as evangelism, evangelization, reaching the unreached, etc.

We'll turn to the WCC's page oikoumene.org for the ecumenical understanding of mission:

_It [the WCC] sees the mission challenges for the churches as finding a balance between a clear witness to the Gospel, the respect for people's dignity, and solidarity with those who suffer, e.g. from exclusion, injustice or sickness. Mission emanates from worshipping churches and includes evangelism, the search for inclusive communities, various forms of healing ministries, as well as covenanting for justice. In WCC's perspective, mission must be 'in Christ's way' and strive for authentic reconciliation and peace, counting on the presence and power of God's healing Spirit, in particular in situations of religious plurality_.

The statement does seem very ecumenical in breadth and scope. But, the ideas are clear: the church must seek to balance evangelism with love of neighbor as ourselves. Thus, the mission is not evangelization alone but evangelism in context of social justice and healing. There are priority issues at stake; however, terms like 'inclusive communities', 'various forms', and 'situations of religious plurality' mark the breadth in consideration of the definition. John Corrie notes that the WCC vision is for unity of the church and that it has done 'a lot to break down traditional missionary approaches, exposing imperialistic attitudes, emphasising the autonomy of the church in every land, and helping to promote that model of mission which sees it as 'from everywhere to everywhere'.' However, its necessity for breadth forces its theology to keep changing all the time.

The ecumenical emphasis is more on the church's role in making a better world, on social justice, liberation, and transformation of communities. The evangelical emphasis has been on evangelism and transformation of the individual through saving faith and discipleship. While the evangelical is driven by the eschatological vision of the New Creation at the end of the age, the ecumenist is driven by the existential concern of the present age. A recent declaration of evangelicals at Tubingen has called forth the church to reaffirm its call to global evangelization against the growing emphases of the ecumenists on social transformation; but, this while not disregarding our duty towards our neighbor.

Perhaps, a better term that would theologically unify both the concepts would be 'gospelization'. Webster's Revised Unabridged Dictionary (1913+1828) gives two usages of the verb 'gospelize':

1. To form according to the gospel; as, a command gospelized to us. Milton.

2. To instruct in the gospel; to evangelize; as, to gospelize the savages. Boyle.

The term possesses both the notions of form and instruction. 'To gospelize', thus could be used to mean 'to conform the world to the Gospel', which also involves instruction in the Gospel. For our uses, we may define 'gospelization' as the process of having the world proclaimed with, impacted by, and transformed by the Gospel. As such, gospelization will be understood as the task of the church to reach the world with what essentially constitutes its being – i.e., letting its essence out. Perhaps, it should be differentiated from the term 'Christianization' which seems more to connote themes of conversion and social transformation after a particular strand of Christianity; and, of course, it might be a term better than the instruction-oriented usages of 'evangelization'. While 'Christianization' and 'evangelization' both bear some form of organizational connotations, gospelization is the inevitable process of the world being affected and compelled to a response by the presence of the Gospel (in person of the church) in the world. Gospelization is both personal and propositional – it is always personal. To be salt and light are the pictures of a disciple-community. While evangelization would be more proclamation-oriented, gospelization is presence-oriented. For the world to be gospelized is like for water to be salted by the presence of salt and for a room to be illuminated by the presence of light. The key lies in letting the essence out to transform the entire. It is a holistic way of looking at the presence and purpose of the church on the earth. The purpose is to glorify the Father (Matthew 5:16).

The Gospel and the church are inseparable in the same manner as humanhood and humanity are inseparable. This so, since the Gospel precedes the church as essence precedes existence. The church didn't come to be and then began to create the Gospel; the Gospel brought the church into being. Consequently, it is impossible for the church to be alive without the pulse of the Gospel beating in its nerves. One cannot separate the proclamation of the Gospel from the proclaimer. Thus, the church becomes responsible in presence for wherever the Gospel is either present or not present.

If the church is convinced that the Gospel will bring ultimate transformation in the world, so that humanity can taste the powers of the world to come in this world now, then, evangelism becomes imperative; but, evangelism is only the temporal aspect of a lasting internal principle. The transformed are the transforming agents – the church is salt and light in the world.

Some grass needs to be cleared in order for the ground to be seen:

1. The Great Commandment is the essential law of the church; the Great Commission is the missional task of the church. The both cannot be confused. To love is a rule that would never cease to be; to preach is an obligation that will soon cease to be. That is one reason why caring for the poor, the orphans, and the widows is considered to be pure religion (James 1:27). The liberational causes and the cause of justice and mercy are principle causes – things that the church cannot silently ignore when it has the power not to ignore. To love one's neighbor as oneself is an essential obligation. In most cases, one may not preach but still be a Christian, and draw others through a silent conformity to the essential Christian principle of love (1Peter 3:1). Being precedes manifestation.

2. The ethical rule must not be confused with the ecclesiastical task. To love is not a task; it is an essential principle. Jesus said that His disciples will be known by the love they have for one another (John 13:35). To love is not a mission that Jesus has committed to the church – to take care of the poor, orphans, and widows was a moral obligation required even in the Old Testament. When the Good Samaritan helped the wounded Jew on the road to Jericho, he was not doing social mission; he was just living out the essential principle of love. However, one must also remember that Christian mission is mission dei and ecclesiastical task proceeds from the heart of God towards God.

3. The ecclesiastical task must flow out of the essential ethic. To preach without love is like beating an empty drum. If one doesn't preach the Gospel without the love of the Gospel, one has preached nothing. Again, the message cannot be separated from the messenger. The messenger must himself have been transformed by the Gospel. The messenger cannot shirk off his essential obligation to love and merely preach the Gospel for the sake of a job to be done. Where the Gospel is, the church will be; and where the church is, the Gospel will be. Certainly, of course, if the mission is placed above the ethic and the ethic made to flow out of the mission, we would end up in the error of the Crusaders and the Jihadists. One recent example to quote would be the objection raised by some against the form of globalism promoted by the Christian Reconstructionists that seemed (to them) to promote anti-semitism.

4. To posit the principle of operation as the goal of the operation is a confusion of identity. The church doesn't love because it wants to evangelize; it evangelizes because it loves. Love is the motive of evangelism; evangelism is not the motive of love. Love is the principle of which evangelization is only a time-bound goal – though covering eternity. Certainly, there are also things other than evangelization that the principle of love, commanded under the new covenant, covers. However, evangelization is core outreaching of the principle of love, for it aims at an everlasting result – the salvation of persons. As such it is the essential concern of being (against death for life) in opposition to the temporal concerns of the secular. Evangelization answers the ultimate existential concern of being-towards-life.

5. The task only exists because the law of being is violated. Mission exists because love is confused. Therefore, reconciliation is the prime goal. Spiritual reconciliation is lame where the pictures of equality, equity, compassion, and justice are not concretely visible. The mission lies lame because the law of being remains violated (both vertically towards God and horizontally towards fellow humans). Love towards God is the attitude and act of glorifying of God; it follows love of one's neighbor (brother and sister) as oneself (1John 4:20-21).

Thus, gospelization involves letting the essence of the Gospel manifest itself in both conformity to the inner principle of love and the execution of the external task of verbal and practical witness to the truth. In principle, the church cannot gospelize without being present in faithfulness to itself (the inner principle of love) and to its task in the world (evangelism and disciple-making).

The inner principle of love is first vertical (towards God) and then horizontal (towards neighbor). The external task of evangelization and discipleship is only horizontal, but proceeding from the inner principle; it therefore involves, God outpouring Himself through the church to save the world from their sins. In evangelism, it is God who reaches out to the world to bring the lost to His fold.

God doesn't use the angels or other means to proclaim the Gospel of Jesus Christ because gospelization implies the presence of a Gospel birthed church impacting the world. Only the church is responsible in presence for wherever the Gospel is either present or not yet present to exert its transforming power. And, it cannot be present without conformity to its internal principle and its external task.

Gospelization amidst Globalization

Let's say that globalization is the will of God for gospelization in the New Testament era (the other approach would be to regard it as anti-biblical; but, that seems less likely so for reasons that will be specified below).

Theologically, we can recognize at least four distinctions in God's ordering of the history of humanity: the original ordering, the divisive ordering, the in-gathering ordering, and the final ordering.

**1.The Original Ordering**. In the original ordering, humanity is one. Nationalities didn't exist because plurality of language and culture was unknown. This original ordering began to break down after sin when man first understood the sense of shame and guilt as the man and the woman hid behind trees to hide their nakedness. Later, jealousy, murder, and lustful imagination employed the original ordering to infect the entire humanity to the extent that God desired to wipe off the entire human a. A global flood became the only resolution.

**2.The Divisive Ordering.** After the Flood, humanity was given a divisive ordering. 'Confusion' was the word used to describe this division because humanity was ordered in such a way that each nationality wasn't able to so much understand another. Division should have prevented any religious epidemic to be globalized irresistibly. The divisive factor was language and the barrier helped develop cultural variety. On Mars Hill, Paul understood this divisive ordering to have a singular purpose: that mankind would seek God and haply find Him (Acts 17:27). Perhaps, this divisive ordering gave birth to plurality of religions – and, it started with language. Paul's interpretation also seems to indicate the short-term purpose of this division. It was to be till the Age of the Spirit of Grace, during which God commands all people everywhere to repent. Of course, the nations would continue to exist, but the reason for the division would not.

**3.The In-gathering Ordering.** Following the 6th and 5th centuries, empires such as the Assyrian, Babylonian, Medo-persian, Greek, and Roman tried to bring a great mass of humanity under their fold. The need for interflow of economic resources invited many various ways in which humans attempted some sort of globalization. The 6th and 5th century also mark the beginnings of the dispersion of the Jews and the anticipation of their future ingathering. Meanwhile, the dispersion helped early Christian mission as the synagogues usually became platforms of evangelism – though not always. While the anticipation for the future ingathering of the physical Israel caught hope, God did make a central move to gather in His spiritual Israel. The New Testament declares Christ as the Mediator – the one in whom all walls of division between God and man, and man and man, are broken. Man is no longer an enemy of God and the Jew has no advantage over the non-Jew. This was announced on the Day of Pentecost through the outpouring of the Spirit with the manifestation of tongues (understandable to everyone trans-linguistically). The Body of Christ was not based on a political covenant like Israel was based upon; the new covenant transcended all linguistic and cultural barriers. Interestingly, Paul describes praying in tongues as praying with the Spirit (non-understandable to anyone except God). The Great Commission calls forth the church to preach the Gospel to all nations and make disciples of them because the new covenant was no longer the property of a particular race or nation. The New Testament was written in Greek because God was not just the God of the Hebrews. The Gospel had to get global because God was global and His new covenant was global. The church at Jerusalem was not divided into a Greek Church and a Hebrew Church, despite their disagreements. The in-gathering ordering is captured in this statement of Jesus: 'And other sheep I have which are not of this fold; them also I must bring, and they will hear My voice; and there will be one flock and one shepherd.' (John 10:16 NKJ) Spiritually, this comes to be through the Holy Spirit; consequently, all bias, division, and hierarchization among believers is carnal (1Corinthians 3:1-4). It is not from the Spirit.

**4.The Final Ordering** will happen at the end of times when all things, in heaven and on earth, will be gathered together in Jesus Christ (Eph.1:10). Then, one will say that the Kingdom of Heaven had fully come.

We may point out some reasons why globalization may be justified as favorable for gospelization:

1.The new covenant of Jesus unites the 'called out' into one Body. People from every nation and tongue can now be one in Christ, the New Man.

2.The outpouring of the Holy Spirit brought down the national barriers of religion.

3.Hellenization helped ease barriers and the spread of the Gospel in the early period; similarly, globalization can help ease the spread of the Gospel across boundaries today.

4.Open trade routes always helped in cross-cultural evangelism.

5.Media globalization helps to make the Gospel accessible trans-nationally and trans-linguistically all over the world.

6.Economic globalization helps the church to share their economic resources with fellow believers all over the world.

7.The independent, penetrative, open, and liberating nature of truth is bold about globalization; and, one doesn't need to be afraid of globalization as a threat to truth – it might be a threat to fundamentalism, perhaps.

8.The Holy Spirit is the Gospelizer; therefore, organic and centralized structures of unity are not the issue – in fact, organic and centralized ecumenism is still open to corruption.

9.As globalization is an inevitable process; gospelization is also an inevitable process through the presence of the Holy Spirit. But, it also involves the conscious thrust of the church towards the unchurched areas. Interestingly, the book of Acts portrays scattering (Acts 8), sending (Acts 13), and separation (Acts 13:46) as the thrust cases; while persecution, leading of the Spirit, and open doors seem to be the thrusting agents.

10.However, gospelization doesn't necessarily lead to conversion always; though, it does compel a conscious response. This approach trumps neither for post-millenialism nor pre-millenialism; it only posits that the Gospel's presence compels a response of either transformation or self-annihilation.

Christian Globalism?

A proper Christian globalism must define the true form of gospelization. As such a true Christian globalism would provide the foundational ground or explanation for gospelization of the globe. We have already noted the two aspects of it as 1) the Gospel effects being let out through the love-acts of the Church 2) the Gospel message being let out through the proclamation of Truth. The first answers the Great Commandment and the latter, the Great Commission. In this way, the Church is both the pillar and the ground of truth (1Timothy 3:15) – its essential nature is truth of which it bears witness in the world. A Christian globalism, thus, should favor only a globalization that ensures social justice, social mercy, and the possibility of Christian discipleship globally. Any form of globalization that deprives the rights of a human is, therefore by rule, unprofitable for evangelization.

Similarly, any form of gospelization that attempts to reduce the significance of globalization is questionable. Sadly, the Christian church has been too expert about division-making. The denominational divisions apart, there are divisions also based on race, language, culture, caste, region, and civilization within the global church (West vs. East). The internal fragmentation makes the external responsibility a difficult mission to accomplish. While networking is a worthy concept, it might still preserve connotations of fragmentation. Gospelization will be hampered by the failure of the church to a true letting out of the Gospel. The internal principle is above the utilitarian method.

One wonders if the people-group and the Bible-into-every-language approaches have missed the significance of globalization. This neither speaks against the people-group approach nor against Bible translation. However, it is possible to miss the goal by focusing on the method. One must not lose sight of the other factors that render a method meaningful. People group approaches are good where group solidarity has also some ideological or religious threadline exclusive to the group alone. However, in the present situation, that is not always the case. Media and academic globalization have pulled down many semantic lines between groups today, especially among the new generation. Globalization compels intensive transformation of cultures by breaking down the barriers and allowing a free interflow of ideas and concepts. The very of idea of 'context', thus, becomes dynamic in the context of globalization.

This demands contextualization to check against extreme tribalization. For instance, to say that one must don the saffron robe in order to be meaningful in India is to disregard the non-Hindu groups. The saffron robe might perhaps appeal to a Hindu but certainly not to a non-Hindu. However, one can ask oneself if a Hindu evangelist wearing a robe, a cassock, and a cross would have any appeal for a Christian. Inclusivism is not unbiblical because God has been speaking to people everywhere in history; however, how far one can go or ought to go must be contextually determined – and the present context is more of globalization. Anachronous and incongruous contextualization may only produce cultural confusions and shocks.

But, what about saying that such contextualization is a form of the Gospel being glocalized? That needs to be delicately observed; yet there still remains the problem of an impression of some imported stuff being given a local flavor, only if it works – yet, the theologian is obliged to provide reasons why such import is necessary in the first place. Globalization just for the sake of globalization is idolatrous; similarly, rejection of globalization just for the sake of localization is equally idolatrous. But, where a theological basis can be provided, imports, exports, and adaptations can be enriching.

There are a few forms of globalistic variances in the Christian world. Snippets of them might not be enough for detailed analysis, but still be helpful to provoke one. Some major trends have been identified as Dominion Theology, Dominionism, Kingdom Now Theology, the 7 Mountains/Spheres Approach, and Christian Reconstructionism. These generally focus on the dominion mandate of Genesis 1, and/or the replacement theory (that the Church has politically replaced Israel as a nation), and/or the post-millennial view that the Church is responsible for the spread of the Kingdom of God in this world now. Some have pictured these as the Christian Right (Jihadist Globalists?) whose fundamentalist keenness is actually the result of an antithetical reaction to the secular dimension of globalization (or world-coming-to-itself; i.e. the world all over becoming increasingly this-worldly). Such fundamentalist overtures, it is argued, are anticipated within most religions in face of increased secularized globalization.

Jeffrey Hadden and Anson Shupe, authors of Teleevangelism (1988), a critical study of the merger of religion and modern telecommunications, tied it [rise of fundamentalism] directly to the rapid social change and disruption of social structures brought about by the onset of globalisation. They argued that globalisation is, in part, a 'common process of secularizing social change' and that it contains 'the very seeds of a reaction that brings religion back into the heart of concerns about public policy. The secular... is also the cause of resacralization... [which] often takes fundamentalistic forms'. They also explain that, ironically, the fundamentalist voice of protest against global secularism is itself amplified by the same advanced technology of globalisation, a powerful tool that gives it global reach and an accelerated rate of growth.

In some cases, the reaction assumes 'Right' status in pure defense against rival fundamentalist forms, a reminding pointer at the 'clash of civilizations' theory of Huntington. Davidson and Harris note:

The theocratic Right's view of the United States as a Christian nation coincides with the views of one of America's most influential social theorists, Harvard University's Samuel P. Huntington. Although Huntington is not a Christian fundamentalist, his work opens a door that connects significant sectors of the political and economic elite to the theocratic Right. Huntington's well-known thesis concerning the 'clash of civilisations' sets the framework for the Christian Right's view of the wars in Iraq and Afghanistan as wars against Islam. But for non-fundamentalist elites, Huntington's thesis provides a cultural and racial explanation of conflict that neatly avoids an examination of imperialism, the political demands of self-determination or the rigours of an economic analysis.

Huntington's 'clash of civilisations' thesis dovetails with Ted Haggard's fear 'that my children will grow up in an Islamic state'. This common ideologocial identity is further strengthened by Haggard's preaching a 'strong ideology of the use of power, of military might as a public service'....

Another important link between the nationalist ideology of Huntington and the theocratic Right is the defence of the US against immigration and multiculturalism, for these twin evils threaten to undermine what Huntington calls 'our core Anglo-Protestant culture.'

The above analysis seems considerable in light of recent agitations against illegal immigrations, especially from Bangladesh, in the North East. But such interstate religious nationalisms or communalisms are globalistically irrelevant if not always anti-globalistic.

However, there are also strands that wed globalism with politics, as pointed earlier; of course, not very surprising of the post-secular nature of the present era where politics has observed a return of religion against the secular ideal of the separation of religion from politics – perhaps anticipatorily of the Hegelian dialectics of history. The following quote from Christian Reconstructionist, George Grant provides a sneak preview:

Christians have an obligation, a mandate, a commission, a holy responsibility to reclaim the land for Jesus Christ - to have dominion in civil structures, just as in every other aspect of life and godliness.

But it is dominion we are after. Not just a voice.

It is dominion we are after. Not just equal time.

It is dominion we are after.

World conquest. That's what Christ has commissioned us to accomplish. We must win the world with the power of the Gospel. And we must never settle for anything less... Thus, Christian politics has as its primary intent the conquest of the land - of men, families, institutions, bureaucracies, courts, and governments for the Kingdom of Christ.

The milder and more modest approach called the 7 Spheres/Mountains of Influence may be one example of a better golden-mean that identifies the Christian's role not just as a global evangelist but primarily more as salt and light in the world, not as a political anti-secularist, but as a gospelizer, or one whose identity exudes the effects of transformation in society. Loren Cunningham's identifying of the 7 spheres as Arts, Business, Church, Distribution of Media, Education, Family, and Government and YWAM's development of the respective schools at the University of Nations exemplify this approach. But, of course, the schools are only preliminary introductions that aim to provide Christian foundations to the various spheres. Those interested still need to go to the secular campuses for more professional education in the various disciplines. And, one may not need to limit the spheres to just 7 – some have already added Health as the 8th alphabetic sphere.

However, the 7 Spheres approach also invites the assessment of the ethic-mission criteria. The essential ethic of love must be the influencing factor in the spheres – love precedes mission as discipleship precedes disciple-making.

Conclusion

The New Testament is not anti-globalistic. In fact, the Old Testament anticipates the Abrahamic blessing to flow to all nations as all nations flow towards God. It anticipates the possibility of the flow to be possible as barriers are historically eased. Perhaps, it is economics that compels the easing of barriers; or perhaps, it is social need for globalized humanity itself that prompts it; or perhaps, it is the intrinsic drive for knowledge that invites it. Theologians of history are divided over the nature of globalization taking place (postmillenially, premillenially, amillenially, or whatsoever); however, evidence points in the direction of increasing globalization as well as increasing gospelization. On the one hand while globalization is a historic process, there are ideological currents (globalisms) that drive the mechanism on. Christian globalism strongly pursues the goal of global transformation through the Gospel. While Dominionism represents the Right political globalism, the more general consensus is on the Influence models (Salt & Light model, 7 Spheres of Influence, etc). One must guard against nationalizing, communalizing, and tribalizing the church or Christianity itself; and, at the same time, one must also not get so hyper contextualistic that one loses foresight of the process of globalization. Gospelization and globalization go hand in hand; gospelization becoming the driving engine of Christian globalization where the Atonement of Christ brings back man to God and ingathers humanity in one Spirit, where love of God and love of neighbor leave no room or reason for humanity to be divided, theologically speaking. The Atonement of Christ and the outpouring of the Holy Spirit are the theological foundations of globalization (where crumbling of walls are no longer a threat since the presence of the Gospel through the Holy Spirit in the church presents the final choice of response towards God in the process of gospelization). In the past era, cultural boundaries obstructed perversity from spreading epidemically and reinviting a global punishment; in the present era, globalization provides opportunity for not only the Gospel to go global but also for evil to epidemically spread (or ripen) and be eliminated in the Last Judgment (Matt. 24:22; Rev. 14:14-20).

The church cannot be antiglobalistic because the Gospel is global and Pentecost transcends the barriers of all human divisions through the one Spirit poured out on us. While Pentecost doesn't eliminate one's socio-cultural identity, it does provide the real ground for one to be able to become all things to all men so that by all possible means one might save some (1Cor.9:22). Globalization is the process of free and dynamic international and intercultural interflow of information and resources. Is it a process towards a unicultural world? It seems less so since the antithesis of anti-globalism does stand at the other pole. Identity movements do emerge to protect the particulars from becoming generalized or be overpowered by the giant machines of globalization. For instance, looking from the perspective of religions, while pluralism has been in style among a few, religions don't at all seem to be blending into a single soup. The plurality remains intact. In fact, we see more religions getting apologetic in the past few decades. Globalization seems to only force one to assert one's identity and position in the world.

Even secularism (as far as anti-religion is concerned) and liberalism have seen a decline. Religious solidarity, being helped by globalization to be unmindful of geo-political-cultural barriers, is becoming a global phenomenon. There are international attempts that seek to address the religious consciousness of people trans-politically. However, some constraints get tightened as well as a result; one example would be the various filters in the visa granting procedures imposed to check religious globalism.

But, what globalization significantly accomplishes is the open interflow of ideas across borders, especially through the arts, entertainment media, and social media. Social media such as Facebook and Twitter are heavily used and quoted by celebrities who recognize the significance of these tools in an age of globalization. Their power cannot be ignored; but, wisely and skillfully handled.

What should be the response of the church? Obviously, the church must be conscious of its trans-national roots in the atoning work of Christ and His mediating presence through the Spirit in the church, the church must be aware of its internal rule of love that vertically submits to God and horizontally serves its neighbor, and the church must responsibly fulfill its role of proclaiming God's salvific truth (the Gospel) in a pluralistic world. This also means that the church cannot vouch for a kind of market globalism that could irreparably impoverish the poor while the rich grow richer. Christian theology must address global economics in light of God's word in order to testify of the truth. The presence of the church in the world cannot but mean gospelization amidst globalization.

## Do Not Diminish A Word (Jer. 26:2)

What possession does a minister of the word have other than the word... and yet, scarcity galore! If the servant possesses not the word of the Master in verity, integrity, and honesty, he has lost his essence and meaning of being. If we possess anything else in abundance over the word, we stand disapproved. What worser plight could there be than a servant failing at God's word.

1. Do not diminish the wholeness of the word

Do not pick and choose from the word thinking "I should only say this" and "I should not be saying that". Speak the whole word, for the truth is whole. If we diminish any part of the word that God wishes us to speak, the whole is diminished thereby.

2. Do not diminish the meaning of the word

The servant of God must be able to rightly divide the word of truth (2 Tim.2:15). Only such servant is approved by God. Those who misinterpret or interpret arbitrarily are unfaithful to the word. The message must be given in words that the message intends.

3. Do not diminish the significance of the word

In an age of pluralism, we often try to mellow down the word, focusing only on those parts that would be generally appealing to all. We go about as if ours is one of the ways, or ours is a matter of mere personal choice, and not so seriously true after all. Have we forgotten the martyrs who gave their lives for the sincerity of the truth? A servant who thinks that his Master's word isn't so significant or important after all is unfit to be a servant any longer.

4. Do not diminish the volume of the word

The lesser we communicate, the lesser we impact. The world must be deluged with the truth of God, or else it'll always be overpowered by the forces of darkness. We don't need to be pessimistic here as if the world's never going to be a better place. It has been a few times in the past, when leaders took the initiative to make God's word as plentiful as the air we breathe. But, when we standby allowing evil to go rampant over our cities, we are like that negative servant who buried his talent in the ground. If our light has got to be broad, we must position ourselves in a high and broad space. The candle must be put upon the stand and continue to give out light without any retreat. "Oh, others are doing the preaching anyway, and what must be said that hasn't been said already..." — these are a lame excuses. We have been appointed to give volume to the word; let's not be negligent, nor despise our obligation.

5. Do not diminish the audience of the word

That may sound strange, but it's true and sad when we pick and choose who the word must be given to and whom not. Some have limited their audience to only their Sunday congregation; others to their week day gatherers. The word must be widespread and reach everybody. "Go into all the world", said Jesus, "to every nation". The intent of the revelation is that all may hear and believe. God says to Jeremiah not to diminish the word "Perhaps everyone will listen and turn from his evil way..." (26:3). God wishes every individual to be saved (1 Tim.2:4). This Christmas, let's not forget that man on the street, or that little child over there for whom the Father's heart waits with expectation, and He has committed the message of salvation to us to deliver to that person..

May He increase and we decrease! May His word grow in intensity, volume, and range.

## Poll Results: Are all Mission Fields "Harvest Fields"?

On Monday, April 30, I started a poll on the following question:

Jesus said: "The fields are ripe for harvest... I sent you to reap what you have not worked for. Others have done the hard work, and you have reaped the benefits of their labor." (Jn 4:35,38) DOES IT APPLY 2 NON-JUDEO LANDS AS WELL? They don't need preparation and sowing? Rather, they are as equally ripe for harvest as Judea-Samaria was because of previous labor by somebody (local indigenous religions and prophets!)?

A total of 18 votes were cast with the following main results:

YES = 9

I believe it wherever the gospel is preached and people respond. = 5

NO = 1

I'M NOT SURE = 0

One Scholar responded saying: "I think God's Spirit is at work with all people all the time through various way, and sundry ways as Hebrews says. hence they are ready for harvest... but the church is too slow to go."

A Pastor responded saying: "I do believe that even in the remotest areas, the fields are already ripe. First, the Holy Spirit goes before us in all work. He has broken the soil of the hearts and souls so that we can plant the seed. Also, many areas that are not evangelized may have been at one time. Look at Europe, for example, it is now a rich mission field for those who are willing to enter into the labor. And this despite the fact that at one time it sent missionaries out into the field."

Concluding Remarks:

The results do show that we have a positive outlook towards the mission field and the work of God trans-religious barriers. We do find a rich example in the birth of Christ Himself. God chose what the Magi knew, their terminological setting (astrology) to tell them about Christ (despite the fact that astrology was prohibited in the Old Testament -- it is not acceptable in NT too). Missionary biographies reveal how missionaries were amazed to find their mission field not to be totally strange but well ready for the Gospel. Among some, the link would perhaps be a prophetic tradition, while among others some sacred book; among others it would be the writing system of their language itself, while among others it would be a certain ritual. Thus, in various ways and at various times, God did speak to people of every tongue and tribe. Don Richardson's ETERNITY IN THEIR HEARTS provides great insights in this field as to how God speaks to people trans-nationally and has prepared them for the Gospel. We only need to trust the Spirit to reveal to us the language in which we can speak to them. The field is truly ripe for the harvest. In fact, it has been so for the past 2000+ years.

## What Will Happen To Those Who Have Not Heard the Gospel?

The question is usually approached through an analysis of the three major views regarding other faiths. We can't accommodate that discussion here, but let me point some of my earlier writings that deal with the views, viz pluralism, inclusivism, and exclusivism or particularism as preferably known.

There is also an extension of this discussion around the debate between Calvinism and Arminianism; the Calvinist stance usually maintaining that salvation is the sovereign act of God that involves divine predestination, unconditional election, and irresistible salvific grace. Some may see that such a view can render the preaching of the gospel meaningless, as in the voice of the man who countered Carey's proposal to evangelize the heathen: "Sit down, young man, if God wants to save the heathen, he will do it without your help or mine!" However, Calvinists affirm that the preaching of the Gospel is much more obligatory because God has appointed it as the means of conveying the Gospel. One may see that the view of divine sovereignty in human salvation will play an important role in any discussion between Calvinists and Arminians (and those in that spectrum) about the condition of those who have never heard the Gospel. If God has chosen someone before the foundation of the earth to be saved, then His sovereignty will render unnecessary the discussion of what happens to those who have not had the chance to hear the Gospel. The conclusion is deductively and analytically arrived: the elect will be saved anyway in God's own sovereign way.

We'll refrain from a discussion of who's right among the both for the present. What I wish to do here is to slightly expand on a simple answer to this question given to us by one of our Seminary teachers, Rev. Matthew Samuel, several years ago. The answer is a scripture from 2 Thessalonians 1:7,8.

when the Lord Jesus is revealed from heaven with His mighty angels, in flaming fire taking vengeance on those who do not know God, and on those who do not obey the gospel of our Lord Jesus Christ.

We find here that there are two groups of people to be judged here: (1) Who do not know God, (2) Who do not obey the Gospel of our Lord Jesus Christ. This indicates that there are two criteria of judgment since people are only responsible for what they know and not for what they do not know with regard to the way of salvation. Thus, those who have not had the opportunity to hear the Gospel will be judged in accordance to their faith in (knowledge of) God. Will they be saved then? Yes, those who believe in the Gospel of salvation through faith in the salvific work of God. This means that the Gospel is available to all people everywhere in some form or the other, though not in the form that the New Testament teaches; and they are obliged towards it with the same force as the Israelites were obliged to the Gospel they heard in the Old Testament.

Some may ask, did the Israelites have the Gospel? The answer is, yes, though not in the form of the Revelation of Jesus Christ that we have today. Yet, the Gospel was able to save them by faith in Jesus Christ even in the Old Testament. See the following scriptures:

just as Abraham "believed God, and it was accounted to him for righteousness." Therefore know that only those who are of faith are sons of Abraham. And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel to Abraham beforehand, saying, "In you all the nations shall be blessed." So then those who are of faith are blessed with believing Abraham. (Galatians 3:6-9)

The Bible tells us here that it was Scripture that preached the gospel to Abraham beforehand, and that he was justified by faith.

Moreover, brethren, I do not want you to be unaware that all our fathers were under the cloud, all passed through the sea, all were baptized into Moses in the cloud and in the sea, all ate the same spiritual food, and all drank the same spiritual drink. For they drank of that spiritual Rock that followed them, and that Rock was Christ. (1Corinthians 10:1-4)

We are told here that the Israelites did experience the salvation of Christ in the Old Testament. But, of course, many of them were not able to enter the rest of God because of their unbelief:

the Lord, having saved the people out of the land of Egypt, afterward destroyed those who did not believe. (Jude 1:5)

For indeed the gospel was preached to us as well as to them; but the word which they heard did not profit them, not being mixed with faith in those who heard it. For we who have believed do enter that rest, as He has said:

" _So I swore in My wrath,_

" _They shall not enter My rest,"'_

although the works were finished from the foundation of the world. (Hebrews 4:2-3)

Interestingly, we are told here that "the gospel was preached to us as well as to them", i.e. the Israelites. The RSV has a better rendering the "good news came to us just as to them". Thus, there is not a qualitative difference with regard to salvation at all: "the works were finished from the foundation of the world."

Now, with regard to the "knowledge of God", Paul tells us in his epistle to the Romans that God has revealed Himself to all people of the world in, at least, two ways, and people are judged with regard to what they do with this knowledge:

(1) God has revealed Himself, His nature, to people through the things He has made.

For what can be known about God is plain to them, because God has shown it to them. Ever since the creation of the world his invisible nature, namely, his eternal power and deity, has been clearly perceived in the things that have been made. So they are without excuse; for although they knew God they did not honor him as God or give thanks to him, but they became futile in their thinking and their senseless minds were darkened. (Romans 1:19-21)

This Self-revelation of God, specifically in each persons understanding, leaves them "without excuse".

See also Acts 14:17

(2) God has revealed His Law in the hearts of all people

All who have sinned without the law will also perish without the law, and all who have sinned under the law will be judged by the law. For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified. When Gentiles who have not the law do by nature what the law requires, they are a law to themselves, even though they do not have the law. They show that what the law requires is written on their hearts, while their conscience also bears witness and their conflicting thoughts accuse or perhaps excuse them on that day when, according to my gospel, God judges the secrets of men by Christ Jesus. (Romans 2:12-16)

Paul says that the Gentiles who do by nature (Gk. phusis) what the law requires show that what the law requires is written on their hearts. In other words, God has embedded moral knowledge into the very nature of man, that is why man is inescapably a moral being. And, despite all psychological attempts to explain the nature of "conscience", the fact of the conscience as man's inner witness remains indisputable. Much has been said and written on this topic which points to its irresistible reality. Wherever man has lived, there has been a sense of morality, justice, and judgement.

The two facts, the knowledge of divine nature and the knowledge of the moral law, are not said to be something that are arrived at by reasoning. They are stated to be intrinsic to the primal experience of man.

In addition to that, the Bible also talks of divine witness among all men through various means: Melchizedek who was the Priest of the Most High, Balaam who was a prophet among the non-Israelites, Nebuchadnezzar and Cyrus who were chosen by God and knew Him, Epimenides of Crete who spoke to the Athenians and the Cretans, the Magi who saw the Star and came to Bethlehem. Space permits us not to speak of the many ways in which we are surprised to see that God has been dealing with His people all over the world, regardless of language or nationality. Thus, the no.1 criterion of knowing God is the primary obligation. The Greek word used there is eido which means to see with perception. It carries the sense of being godly minded, the sense of godliness. In other words, the knowers of God are actually those who seek Him. In addition, it also carries the sense of actual, intuitive, and complete knowledge in contrast to a progressive one (ginosko, The Complete Word Dictionary by Spiros Zodhiates); which indicates their passing the test of being those who know God. They are the confirmed godly. In the judgement, they will receive the justice of a God-governed eternity, a godly one. The rest of the confirmed godless will receive the justice of a godless eternity, that is separation from the presence of God.

These shall be punished with everlasting destruction from the presence of the Lord and from the glory of His power. (2Thessalonians 1:9)

It is destruction because it will be the condition of utter lawlessness (violation of law) and chaos. They will be removed from God's presence because they can't stand it owing to their final decisive state.

Concluding Remarks

1. Those who have not had the opportunity to listen to the Gospel will be judged according to their knowledge of God, and their relationship with Him. It doesn't matter which "religion" or people group they belong to, the Bible tells us that the Spirit of God is active among all people.

2. However, they do not have the experience of the blessing that those who have heard and obeyed the Gospel of Jesus Christ have, and which God desires all people to experience. For He "desires all men to be saved and to come to the knowledge of the truth" (1Tim.2:4), "to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ" (Eph.4:13).

And all these, having obtained a good testimony through faith, did not receive the promise, God having provided something better for us, that they should not be made perfect apart from us.

(Heb 11:39-40)

## You Are the Light of the World (Matthew 5:14)

" _You are the light of the world. A city on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. In the same way, let your light shine before men, that they may see your good deeds and praise your Father in heaven." (Matthew 5:14-16)_

Often, the temptation in life is to try to run away from people. Someone would say, "I can do ministry; only if there were no people!" But, ministry and people are connected; it is impossible to separate both. Jesus Himself came to serve, not to be served. There would be someone else who might say, "Only if I could just run away to a new place and then it would be wonderful." Yes, you should run to many new places, as the Lord opens doors; but, do not despise the place you are in right now. Every candle has its own stand. Of course, sometimes, especially when it is dark, we have to carry our candle from one place to another (or carry our torches where we go) in order to light another candle there. Similarly, God will carry you from one place to another in order to light more candles, so that the whole world will see the light of God.

So, the FACT is stated: You are the light of the world; and the COMMAND is given: Let your light shine before men!

SHINE BOLDLY - Do not be afraid to shine. It's not bad or prideful or over exerting to shine; because to shine is the duty of light. Do not be afraid to let your light shine before people. Do not hide your talents. Do not think "What will they say?" Do not be afraid that people will criticize. Millions of them still criticize God. Don't be afraid if people look rough and tough. Don't be afraid that they may reject you or not accept you. Because once the light has shone, there is no reversal. The job is done; it is impossible not to see what light has exposed, unless people choose to cover their eyes and run into darkness. So, shine. Shine boldy!

SHINE BRIGHTLY - Don't let the fire be dim. Shine brightly. Let the fire glow bright. It should attract attention. It should be clearly visible. Don't just go into a corner and hide and believe God will use you from your hiding place. He didn't say "Stay inside your house." He said, "Go out into all the world." It's okay, if some people may get envious or mad or angry. There are many others who will be happy to see light. But, be bright. Speak the truth loudly, clearly, constantly, and sincerely.

LIGHT TALKS ABOUT:

THE TRUTH OF GOD - Declare the Truth of God to this generation. Be a messenger of God's word to the people. Speak out His Word.

THE LOVE OF GOD - Light talks about good deeds, which is nothing other than deeds of divine love. The Bible says that the Love of God is the fulfills the Law of God. However, darkness signifies evil deeds. But light overcomes darkness; similarly the Bible calls us to overcome evil by good.

THE LIFE OF GOD - Light also signifies life. That is what is meant by the phrase "light of life". Communicate life wherever you are. The words that you speak and the works that you do must communicate the life of God into people's life.

The Lord of the Sabbath (Mark 2:28

" _You shall keep My Sabbaths and reverence My sanctuary: I am the LORD." (Lev. 26:2)_

" _The Son of Man is also Lord of the Sabbath." (Mark 2:28)_

The Sabbath Law was very important in the Old Testament. We see, at least, four reasons behind its institution:

1. A CREATION BASIS

" _For in six days the LORD made the heavens and the earth, the sea, and all that is in them, and rested the seventh day. Therefore the LORD blessed the Sabbath day and hallowed it." (Exo. 20:11)._

In the New Testament, whenever Jesus wanted to point at a Law that was valid, He referred to Genesis, the beginning. For instance, He argued that the original marital institution didn't permit divorce by referring to the Genesis account.

" _They said, "Moses permitted a man to write a certificate of divorce, and to dismiss her." And Jesus answered and said to them, "Because of the hardness of your heart he wrote you this precept. But from the beginning of the creation, God "made them male and female.' "For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'; so then they are no longer two, but one flesh. Therefore what God has joined together, let not man separate." (Mar 10:4-9)_

Of course, the Sabbath law was not emphasized in the New Testament and its literal observance is not stipulated; but, that doesn't mean that the original Law was cancelled, as we will soon see.

2. A COVENANT SIGN

" _Therefore the children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations as a perpetual covenant." (Ex.31:16)_

The Sabbath was a sign of the Covenant between God and Israel. God commanded "Surely My Sabbaths you shall keep, for it is a sign between Me and you throughout your generations, that you may know that I am the LORD who sanctifies you." (Exodus 31:13).

3. A CONSECRATED DAY

The Bible declares that God set this day apart as a holy day of rest.

" _You shall keep the Sabbath, therefore, for it is holy to you. Everyone who profanes it shall surely be put to death; for whoever does any work on it, that person shall be cut off from among his people." (Ex. 31:14)_

" _Six days shall work be done, but the seventh day is a Sabbath of solemn rest, a holy convocation. You shall do no work on it; it is the Sabbath of the LORD in all your dwellings." (Lev.23:3)_

4. A COMMANDMENT OF GOD

" _Every one of you shall revere his mother and his father, and keep My Sabbaths: I am the LORD your God." (Lev.19:3)_

God historically has commanded mankind to observe the Sabbath day of rest. The Sabbath certainly only applies to space-time, to the temporal historical framework of this life. It is a shadow of the eternal rest of God.

The Bible talks of many Sabbaths: Day of Atonement, Sabbath Feasts, Jubilee, etc.

IN THE NEW TESTAMENT, all the commandments of the Decalogue (Ten Commandments) are reiterated except the Law of the Sabbath. Jesus Himself was accused by the Jews that He broke the Sabbath. But He didn't break it. Instead He fulfilled its meaning in Himself as we shall see.

1. THE SABBATH WAS MADE FOR MAN, & NOT MAN FOR SABBATH (MARK 2:27)

Thus, Jesus healed people on Sabbath Day (Luke 13:10ff; John 5) because man was more important than the Law of Sabbath, and the Sabbath was made for man, not man for the Sabbath. If a man would do his best to save his donkey that had fallen into a pit on Sabbath day then to save a man on the same day is multiple times more valid.

2. THE SON OF MAN (JESUS) IS LORD (MASTER, RULER) OF THE SABBATH (MARK 2:28; MAT 12:8; JOHN 7:22,23)

In other words, in Jesus the Sabbath finds its fulfillment.

Jesus is the Author and the Source of our Rest. In Him mankind finds true rest. He inaugurated the Year of Rest (Jubilee, Sabbath) for all. Therefore, He could call and say, "Come unto me all ye that labor and are heavy laden, and I will give you rest." In Him we are complete. That's why He is called the Alpha and Omega, the Beginning and the End, the Author and Finisher of our Faith, the Faithful and True Amen.

" _sabbaths, which are a shadow of things to come, but the substance is of Christ." (Col 2:16,17)_

Hebrews 4 talks about the True Rest of God in Jesus. God's works were already completed from the foundation of the world (Heb 4:3), the Lamb was slain for the foundation of the world. We have entered the rest of God in Christ; THEREFORE, a SPECIAL SABBATH DAY IS NOT REQUIRED OF US.

IN JESUS, we experience:

1. A FINISHED WORK. In Him all righteousness is fulfilled.

2. A FRUITFUL LIFE. As we abide in Him, we bear fruit (There are works of the flesh, but not works of the Spirit -- only fruit of the Spirit).

3. FULFILLMENT OF JOY. Fruitfulness brings fulfillment and joy.

## Preach the Word (2 Timothy 4:2)

" _Preach the word; be prepared in season and out of season; correct, rebuke and encourage--with great patience and careful instruction."_

PREACH THE WORD, that's the primary ministry of a servant of God. All other things are only peripheral. Ministry of the word in prayer and proclamation is at the core of ministry.

Preaching implies (CAP):

COMMUNICATION of the Word with people. It is communication with people and so involves responsibility. The communication is personal and not impersonal. It aims at carrying God's message to the heart of the person through the power of the Holy Spirit.

ADDRESSING the issues that are relevant to the preaching. Addressing the question and need of the hour is ministry. Ministry is not a formality, but response to a need. One doesn't need to preach about atheism in a context where polytheism and not atheism is the biggest problem. Every age and area has its question that God's Word alone is capable to address. Jesus Christ is central to the proclamation of the Gospel. The Holy Spirit witnesses to convict the world of sin, righteousness, and judgment.

PERSUASION. Propagation must be persuasive or else it is meaningless. The message must have a meaning, an aim, a target, and a purpose. The goal is obedience of faith.

In addition to these, one must remember the following about the ministry of the Word:

1. INTEGRITY OF THE WORD. Sound doctrine, rightly dividing the word of truth, and right application of the God's message are involved in possessing the pure and wholesome Word of God in all its integrity. One must never compromise or submit God's word to personal interpretation or dictates of one's feelings and opinions.

2. INTENSITY OF THE WORD. Paul exhorts Timothy to preach in season and out of season; to rebuke, to correct, to exhort. If the preacher is not passionate about the message, he has no business preaching it. If there is passion then the preaching will be "by all means" and in every way possible.

3. INTERNALITY OF THE WORD. The preacher's life should be the testimony of the word he preaches. In other words, one must not preach what one doesn't practice. The Word must be internal, transforming one's own life, before it can be communicated to others. The preacher must be an example to others in sound doctrine.

## Pure and Undefiled Religion

_Adapted from a sermon and a short article_

"Pure and undefiled religion before God and the Father is this: to visit orphans and widows in their trouble, and to keep oneself unspotted from the world." James 1:27

The Epistle of James is a crucial balance between the doctrines of faith and works. In the days of James, brother of our Lord Jesus Christ, there were two groups of extreme views regarding the Gospel: libertinism and legalism. While the libertines stretched the doctrine of grace and faith so far that moral responsibility was largely neglected, the legalists emphasized on salvation by following the laws of the Old Testament. Paul, in his epistles, fights off the false views of the legalists by showing how God justifies the sinner without the works of the law, because by the works of the law can no man be justified before God – the law is like a mirror that shows how dirty is the face, it can't wash it (Rom.3:20; Gal.2:16). James, on the other hand, attacks the libertine view that since we are liberated from the law, we need not keep the law. James states one of the most important dictums of scripture: "Faith without works is dead". The extremity of the legalist focused on the works of the law apart from the faith of God and produced dead works (Heb. 6:1); the extremity of the libertine, on the other hand, did away with the requirement of action on the excuse of faith, thus producing dead faith (James 2:17). He begins by saying in Chapter 1 that one must not only be a hearer of the Word but also the doer of the Word because hearing+doing=receiving (1:21-25). In other words, one is only saved by faith when the Word is implanted in one's heart through doing what one has heard.

James highlights two main forms of external outworking of faith: the religion of words and the religion of works.

Words: "If anyone among you thinks he is religious, and does not bridle his tongue but deceives his own heart, this one's religion is useless. (v.26)

Works: "Pure and undefiled religion before God and the Father is this: to visit orphans and widows in their trouble, and to keep oneself unspotted from the world" (v.27).

"To keep oneself unspotted from the world" certainly means that our vision and perception is not defiled by the views and ways of the world. The world values the rich and despises the poor. The rich are the powerful and respected citizens of this world. The Church of Jesus Christ, on the other hand, sees the world through the eyes of Jesus Who is the Head of the Church. It makes and sees no difference between the rich and the poor (James 2:1-13). That is the beginning point of charity.

Speech must match action; or else, speech is empty gonging. What does it profit if a man says to a brother or sister naked and destitute of daily food, "Depart in peace, be warmed and filled", but gives neither garment nor food to fill those needs? (James 2:16). Words emptied of works can fill no need. A religious character limited to words (no matter how theologically profound) is a theatric absurdity. I may sit here in my room and dream, write, speak, and even be applauded for my "love" for the downtrodden and despised people of the world; but, if my heart is not strong enough to drive me into their midst, to touch them in their infirmity and to embrace them with Christ's love, my religion is still a vanity, my love unreal and vain. The Good Samaritan is more justified than the religious priest or the Levite. One who loves his neighbor ties his/her wounds and serves him/her in his/her need. This is the essence of pure and spotless religion.

Synopsis of Message

The usual picture that one has of a religious and pious person is of some solitary sage standing aloof from the world and steeped in deep meditation. We have had people in history who lived lives like that thinking that spirituality is something that is related to the self alone. But, James tells us that true religion is something that relates and connects to people outside, here, to visit the widows and orphans in their trouble.

Someone may say that I'm preaching a social gospel, but what does it matter if your spirituality is only limited to church going and other such religious activities. The Gospel is more than that. See why Jesus was anointed with the Holy Spirit:

The Spirit of the LORD is upon Me,

Because He has anointed Me

To preach the gospel to the poor;

He has sent Me to heal the brokenhearted,

To proclaim liberty to the captives

And recovery of sight to the blind,

To set at liberty those who are oppressed" (Luke 4:18)

... _how God anointed Jesus of Nazareth with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with Him.(_ _Act 10:3)_

Spirituality is not just a feeling of being good or feeling ecstatic; it is living a life full of the fruit of the Holy Spirit.

Spirituality is both the inner attitude and the external activity. Our thinking must be spiritual and our actions must be spiritual.

In the early Church, they had charity funds for elderly widows (1 Tim.5:2-9). But, it was made very clear that those in the immediate relation were primarily responsible for taking care of their own. If they didn't do that, their profession of faith was not acceptable before God.

But if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever (1Tim. 5:8).

Paul says in Titus that profession devoid of action tantamounts to denial of God (Titus 1:16).

Here, in James, the Bible tells us that Religiosity, Piety, Spirituality is:

1. Visiting orphans and widows in their distress

2. Keeping oneself unspotted from the world.

Spirituality doesn't mean following religious laws (Much blood has been spilt in the name of such religion). It doesn't mean legalistic adherence to religious prescriptions. The Pharisees were very strict followers of their religion. They wore white clothes, worshipped at the temple, gave tithes, and followed the law minutely; but, Jesus said that they were whitewashed tombs. How is our life today?

Spirituality means being perfect in love. In 1 Corinthians 3:1,3 Paul tells the Corinthians that he couldn't speak to them as to spiritual people because they were carnal and full of strife; in other words, they didn't have love. In 1 Corinthians 13:1-3, he says that having love is more important than having all the gifts of the Spirit, to speak in tongues, prophesy, etc. The Bible tells us that love sums up the whole law and all the prophets.

There are four characteristics of pure and undefiled religion that can be seen in James 1:17

1. Externality of Worship

James emphasizes on providing external proofs for the inner faith. Faith without works, he says, is dead. The external action is proof of the internal condition. Your internal integrity must have external evidence. You must have the inner experience first, then the external proof of it. What you experience is what you exhibit.

Psalm 51:6 – God desires integrity inside the heart.

Psa 51:12 Restore to me the joy of Your salvation, [EXPERIENCE)

And uphold me by Your generous Spirit.

Psa 51:13 Then I will teach transgressors Your ways, [ACTION]

And sinners shall be converted to You.

Psa 51:14 Deliver me from the guilt of bloodshed, O God, [EXPERIENCE]

The God of my salvation,

And my tongue shall sing aloud of Your righteousness. [ACTION]

Psa 51:15 O Lord, open my lips, [EXPERIENCE]

And my mouth shall show forth Your praise. [ACTION]

Religion flows from the inside out. But, external worship does not mean following rituals

Psalm 51:16-17. God desires our broken heart more than the sacrifices

Hosea 6:6 – "I desire mercy, not sacrifice"

If you are not being merciful, compassionate, and loving with people, then all performance of religion is ignoble before God.

For some, reading Bible or going to Church becomes a religious ritual, though God wants it to flow out of a true and God-loving heart. It is not how many times you read your Bible but how many times you obey the Bible that matters. It is not how many times you go to Church but how many times you honor Christ before people that matters. It is not how much you SPEAK of Christ, but how much you ACT like Christ that matters.

External religiosity is not ritualistic or commercial charity. If you give in order to receive praise or anything back, you are being a hypocrite. Matthew 6: When you give, your left hand should not know what the right hand gave.

Pure Religion is Love in Action; Love that is unselfish, unconditional and pleasing to God.

2. Expendability of Love

Piety is never a cost-free thing. In 2 Samuel 24:24, we see that David would not sacrifice to God something that cost him nothing. Piety is willing to pay a price, to spend and be spent. Love towards God involves a cost. Love towards fellowmen also involves a cost.

If a brother or sister is naked and destitute of daily food, and one of you says to them, "Depart in peace, be warmed and filled," but you do not give them the things which are needed for the body, what does it profit? (James 2:15,16)

Don't just pray and say good words – spend, give! But, money is a small thing. Mother Teresa used to say that the greatest need in the world is to be wanted, to be loved. Someone said that Love is also spelt as T-I-M-E. If you give your son a lot of money always, but never give your time, would that be true love.

How much time do you give to God?

How much time do you give to people?

A laborer once approached the office of a social activist who was working for the upliftment of the backward classes. The secretary told the activist that a laborer was waiting outside for him. The activist replied "I have no time for some individual person", to which the secretary replied, "Interesting, because even God has not come to such a position".

God so loved the world that He gave...

In the Good Samaritan story, the levite and the priest had no time for the wounded man. The priest might be thinking he was getting late for the sacrifices... getting late for the Church, for the worship... this man was not important for him. But the Good Samaritan spent his oil, his wine, his bandaging cloth, took the man on his own donkey, and paid money from his own pocket for him. He spent money, he spent energy, he spent time. That is what pure and undefiled religion is all about, that is what pleases God; not, what the priest would have been doing at the temple that evening. Visiting is not enough; caring matters.

Remember the woman with the alabaster box; she spent her all honor, money, and love on Christ. What do we do today in service to Christ?

3. Extendability of Service

Love is expendable but is not exhaustible. The Greek tense indicates "Keep on visiting", "Keep on caring." There are no limits to godly love.

2 Questions that may be asked would be "How many times?" and "Until when?"

The answer is "Keep on..."

Love is never spent up. It continues forever.

Anger is spent up, when you're done with it. Lust is spent up when you're done with it.

But, love is never spent up because it is the fruit of the Spirit. It comes from God. It is not an emotional reaction. It is the gift of God.

Peter asked: "How many times should I forgive my brother?"

Jesus answered: "Seventy times seven" that means continue doing that every time, forever.

Extendability means to go the extra mile. Remember the Good Samaritan. He followed up on the wounded man's recovery. Jesus said, "If someone asks you to come one mile, go two miles" "If someone wants your tunic, give him your cloak as well."

Let your service flow out of God's love within. Let it be relentless and endless.

4. Exceptionality of Surrender

" _Keep oneself unspotted from the world"_

Religion and spirituality are only meaningful when life is completely and absolutely surrendered to God. All service must flow out of your absolute surrender to God in love.

Jesus said, "No man can serve two masters; either he'll love one or hate the other..."

You heart must be guileless

Your hands must be generous

When you are able to say that "I have nothing of my own, my all belongs to God, my money, my possessions, my everything, all surrendered to God for His use at His will", when you're able to say that then you will know true spirituality, you will know the Kingdom of God.

The Rich young ruler followed the Ten Commandments, but he wasn't willing to part with his possessions. He missed God's mark of perfection. Your spirituality extends into your pocket, into your wallet.

Love is demonstrative, involves a cost, goes the extra mile, and flows out of an absolute surrender to God.

When you go out of these Church doors, remember pure religion is what you practice out there. Who are your friends? Whom do you invite into your house? How do you treat your family, your kids, your parents, your in-laws, your friends, your servants, your boss, your customers, your students, your teachers....." Religion is there outside these four walls.

Go out and make a difference!

## Unity in the Body

In one of his sermons, the revivalist preacher Leonard Ravenhill mentions an incident in which an elderly lady was asked by someone which church she went to. She, perhaps reading the issue of denomination in the question, and not certain of the right terminology, answered abruptly, "Oh no, I go to a different abomination!"

While the modern era has been able to pull down many of the denominational walls, there are still some lessons that must not be forgotten. We have learnt that many differences are not really essential, which means that unity can become essential. Yet, while we consider newer ways to bridge relationships, we must be cautious not to burn important bridges down.

Questions of Authority

The first instance of schismatic feelings in the Church is recorded in Acts 6, and it was, not very surprisingly, an issue of food and tables, a catering issue to be precise. The Hellenist Christians were the first protestants against the Hebrew Christians. The apostles solved it by appointing Spirit-filled deacons, democratically nominated to expressly serve tables. That is the only instance, by the way, where the KJV mentions the word "business" in the Book of Acts. The second instance of possible schism erupted in Acts 15, this time over a doctrinal issue. Some teachers, later known as Judaizers, were teaching that one could not be saved unless one was circumcised according to the Law of Moses. The apostles and elders at Jerusalem solved it by calling a Council at Jerusalem and commissioning Paul, Barnabas, Judas (Barsabbas), and Silas to inform Gentile Christians of the Jerusalem decision, namely that the Gentiles should not consider themselves forced to obey the Mosaic Law except abstaining from things offered to idols, from blood, from things strangled, and from sexual immorality. The schism, however, could not be prevented; for the Judaizers had their own reasons to differ from the Apostles, and the schismatic group came to be known as "false brethren" (pseudadelphos, 2Cor.11:26; Gal.2:4).[1] While the issue of tables could be administratively solved, the issue of doctrines inevitably ended in division. Gnostics, Docetists, Nicolaitans, and other schismatic groups followed later. The appointed deacons could serve tables; the commissioned apostles could only sever tables. From then on, all possibility of a dialogue between the parties was ruled out by the apostolic commission.

Of course, an attempt was also not made, as the church at Antioch only wanted to know if the apostles at Jerusalem endorsed the new teaching. One couldn't expect the need for the apostles to consult or dialogue with the Judaizers to form a consensus. The report declared "It seemed good to the Holy Spirit, and to us...." (Acts 15:28). There was a theocratic framework to the theological framework of the Early Acts of Apostles Church. Later, apostolic authorship and authority played an important role in recognizing the Canon of the New Testament. Pseudographs claiming apostolic authorship abound, though discredited by the Church as uncanonical later on. Several other disputes, later in the history of the Church, could only be settled by reference to interpretations of the Canon. However, it was not until the Reformation that the concept of Sola Scriptura gained full acceptance. Yet, divisions and schisms continued to take place over questions of authority and doctrinal acceptance.

The Post-Enlightenment period saw a new surge of scholarship that questioned the divine inspiration of the Scriptures. Much of the pronouncements that followed gave rise to a culture in which, according to the German philosopher Nietzsche, God was dead and the churches were nothing but "tombs and sepulchers of God."[2] Perhaps, the epigram "Seminaries are cemeteries" has its origins here. Despite its scholastic attractiveness and popularity, however, liberalism was as diversified as its term indicated, faithful to its Enlightenment zeitgeist, a spirit as catchy as a running nose and as elusive as a running goose. The American Presbyterian theologian J. Gresham Machen said about it: "the movement is so various in its manifestations that one may almost despair of finding any common name which will apply to all its forms."[3] Its opposition, however, decided to hit the rock. They became known as the Fundamentalists after the publication of a set of 12 books called The Fundamentals between 1910 and 1915. The five indisputable fundamentals of Christianity were identified as belief in the infallibility of the Bible, in the virgin birth and the divinity of Jesus Christ, in the sacrifice of Christ on the cross as atonement for the sins of all people, in the physical resurrection and second coming of Christ, and in the bodily resurrection of believers. The proceedings of both the Jerusalem Council of the 1st century and the conferences of the 20th century that gave rise to The Fundamentals[4] agree in the fact that they were both aimed at defending the unique identity of Christianity – the former, from the authority of Judaism, and the latter, from the authority of vague modernist liberalism.

Past the modern era one enters the postmodern era to find the Church involved in another battle: the battle with ecumenism. The philosophical zeitgeist had undergone a little change, a critical change. The issue was no longer very much doctrine or authority: it was unity, tolerance, and cooperation. The United Christian Conference on Life and Work at Stockholm (1925) ran the slogan "service unites but doctrine divides" (quite true with reference to Acts 6 and Acts 15). With the missionary movement spreading across the nations, ecumenical concerns became inevitable, and ecumenism finally took momentum from the World Missionary Conference of Edinburgh (1910). The World Wars also played some role in building bridges of unity between Christians from various denominations.[5] The World Council of Churches (WCC) came into existence at Amsterdam in 1948. Even the Roman Catholic Church could not keep itself fully distanced from the movement. In 1961, Pope John XXIII permitted Roman Catholic observers officially to attend the third assembly of the WCC. But, as late as 2005, some observed that the ecumenical vision was not so seriously pursued by all, and research showed that there was more felt "a desire to preserve and enhance the identity of the confessional body rather than risk their own identity; of competition between confessional and ecumenical bodies."[6]

In response to the mainline ecumenical movement, the era saw the resurgence of the Evangelical Movement,[7] the formation of the World Evangelical Fellowship (1951) and wide propagation of evangelicalism through the media of radio, television, and Christian literature.

Evangelicalism, in essence, opposed the syncretistic tendencies of the ecumenical movement as represented by the WCC and called forth for emphasis on Biblical faith and world evangelization. In quite many ways, however, the era did see great attempts towards unity among the various groups; the Communion of Churches in India, the Pentecostal Charismatic Peace Fellowship, Churches Uniting in Christ, Christian Churches Together, and the Pentecostal World Fellowship may be quoted as few examples. Some of these stood with the WCC while others detached themselves from it. The WCC mourned the fact that the Roman Catholics, the Evangelicals, and the Pentecostals weren't in the fold. Hawkey quotes the General Secretary of Christian World Communions: "The tent isn't big enough. Until we find some way that Roman Catholics and Pentecostals belong, it is nonsense to talk of ecumenism."[8] Yet, the era also saw the rise of several trans-denominational or inter-denominational mission movements and a fruitful time of great exchange of ideas and spiritual fellowship through literature, music, television, etc between Christians, regardless of the denominations. Of course, "doctrines divide" still.

In 1994, leading Evangelical and Roman Catholic scholars in the United States signed a document called "Evangelicals and Catholics Together" (ECT).[9] The significance of this document, subtitled "The Christian Mission in the Third Millennium", consists in the recognition of the need of unity despite several key differences in doctrine and practice, and in the agreement on points of affirmation, hope, enquiry, contention, and witness. "The difficulties must not be permitted to overshadow the truths on which we are, by the grace of God, in firm agreement," it said and expressed the hope that "our efforts to evangelize will not jeopardize but will reinforce our devotion to the common tasks to which we have pledged ourselves in this statement." Of course, there were a few more ECT meetings and statements to follow, being met by much criticism as well; however, it was also understood that the statements did not speak officially for any of the two communities.[10] The apostles[11] are no more, of course, and the Bible is out in the hand of even the boy who drives the plow,[12] amidst beliefs and cultures of various kinds.

Yet, despite the diversity, and the absence of any visible central authority (like the apostolic authority of the 1st century Church),[13] there must be a recognizable essence of Christianity that identifies it as such, or else "Christianity" is up for grabs – it would evade definition. Many Introduction to Philosophy classes begin with the statement, "The question of what philosophy is, is itself a philosophical problem." Perhaps, that is also applicable to our subject: "The question of what Christianity is, is itself a Christian problem!" One usually hears the analogical argument, "Just because a child is born in a garage, doesn't make him a mechanic; similarly, just because one is born in a Christian home doesn't make one a Christian." We hear terms like "nominal Christians" and, of course, also of "anonymous Christians". So, the question boils into "Who should define Christianity or the Church?" or "What does absolutely define Christianity or the Church?" The search is not for a consensus but for the ultimate determinant.

Questions of Approach

With the Second Vatican Council (1962-65), the Catholic Church made an irrevocable commitment towards ecumenism. A key development was the recognition of Christians outside the visible structure of the Catholic Church. In the words of Cardinal Kasper:

The decisive element of the Second Vatican Council's ecumenical approach is the fact that the Council no longer identifies the Church of Jesus Christ simply with the Roman Catholic Church, as had Pope Pius XII as lately as in the Encyclical "Mystici corporis" (1943). The Council replaced "est" (the Catholic Church "is" Jesus Christ's Church) with "subsisti": the Church of Jesus Christ subsists in the Catholic Church, which means that the Church of Jesus Christ is made concretely real in the Catholic Church; in her she is historically and concretely present and can be met. This does not exclude that also outside the visible structure of the Catholic Church there are not only individual Christians but also elements of the Church, and with them an "ecclesial reality". "It is not that beyond the boundaries of the Catholic community there is an ecclesial vacuum".

The Council speaks of "elementa ecclesiae" outside the Catholic Church, which, as gifts belonging to the Church of Christ, are forces impelling towards Catholic unity. The concept "elementa" or "vestigia" comes from Calvin. Obviously, the Council – unlike Calvin – understands the elementa not as sad remains but as dynamic reality, and it says expressly that the Spirit of God uses these elementa as means of salvation for non-Catholic Christians. Consequently, there is no idea of an arrogant claim to a monopoly on salvation. On the contrary, both the Council and the ecumenical Encyclical acknowledge explicitly that the Holy Spirit is at work in the other Churches in which they even discover examples of holiness up to martyrdom.[14]

Of course, there are differences, and the Catholic Church commits to respect "the other Churches in the otherness which they claim for themselves." Also, in the ecumenical effort, the goal is not a conversion of people to the Catholic fold (though mutual conversions must be respected with respect to freedom of conscience), but "the conversion of all to Jesus Christ". The idea is that "as we move nearer to Jesus Christ, in him we move nearer to one another." In this sense, the approach is not towards "union" or "compromises" of any kind – for differences undeniably exist – but towards greater "reciprocal spiritual exchange and a mutual enrichment."

In its efforts to embrace the Orthodox brethren, the Church faced two offences: the Filioque and Roman primacy. The issue of Filioque concerns the inclusion of the statement that the Holy Spirit proceeds from the Father and the Son (implying a double procession) in the Nicene Creed. It served as the main bone of contention that led to the East-West Schism of 1054. The doctrine was rejected by the Eastern Church who believed that the Spirit proceeds from the Father alone. Following the 62nd meeting of the North American Orthodox-Catholic Theological Consultation (June 2002), the Consultation issued an agreed statement, The Filioque: A Church-Dividing Issue? in which it recommended refraining from labeling each other as heretical on this issue and not treat the doctrine as have already reached full and final ecumenical resolution. The Catholic Church also declared that the condemnation made at the Second Council of Lyons (1274) of those "who presume to deny that the Holy Spirit proceeds eternally from the Father and the Son" is no longer applicable.[15] The Filioque doesn't seem to be a major issue now; however, the issue of Roman primacy does. While many Eastern Orthodox Christians are willing to have the same respect for the Pope that they have for their own Pariarch, they desist according to the Roman Bishop the status of supremacy over all Christians. The doctrine of Papal primacy serves as the greatest obstacle in the Catholic efforts towards ecumenism.

A Joint Working Group (JWG) between the World Council of Churches and the Catholic Church was set up in 1965 with the object of exploring means of cooperation between the two communities. After a period of some 40 years into the dialogues, the JWG reported in 2005 that there were deep differences even in the conception of ecumenism. There were "different understandings" and "different ways of doing" ecumenism.[16] Also, the Roman Catholic Church didn't seem to drop the concept of "return" to the "fullness" of truth and unity that subsists in the Roman Catholic Church. It continued to remind about the "incomplete" communion existing with other churches, though significantly having considered other churches as "churches and ecclesial communities."[17] Also seeing that there are differences of ecumenical perception within the WCC itself, and the fact that while the WCC is a fellowship of churches the RC is a church, an incompatibility was observed in the decision-making and implementation process – "Since the WCC has no authority over its member churches, the decisions are conveyed simply as recommendations."

Other approaches are being tried. The Global Christian Forum (GCF) is one example through which it has been possible to also involve the Evangelicals and the Pentecostals in the ecumenical quest. It was founded in 1998 following the proposal of the then General Secretary of the WCC, Rev. Konrad Raiser, that a new, independent space should be created where participants could meet on an equal basis to foster mutual respect and to explore and address together common concerns.[18] A conference was held at Limuru, Kenya from November 6-9, 2007 which brought in some 250 church leaders from more than 70 countries with dozens of churches and organizations ranging from "African Instituted Churches and Pentecostals all the way through Protestant and Anglican to Roman Catholic and various groups of Orthodox."[19] Some 40% were reportedly from Evangelical and Pentecostal groups, many from the global south. Despite the fact that the WCC funded and supported it, the Forum was autonomous and independent of the WCC.

The GCF brought in two advantages: historical freshness and postmodern approach. In its historical freshness, it differed in its autonomous nature and separation from the older ecumenism that had historically accrued suspicion among many groups. It did succeed in carving a new space. In its postmodern approach, it forwarded a transformed ecumenism that emphasized mutual cooperation and fellowship rather than structural unity and doctrinal agreement. The emphasis is on narratives (Christian life) and networking (Christian fellowship). The second global gathering of the Global Christian Forum is scheduled to be held on 4-7 October 2011 in Manado, Indonesia under the theme Life Together in Jesus Christ, Empowered by the Holy Spirit. It aims to assemble about 300 leaders and representatives of churches and organizations of all the main Christian traditions from all parts of the world.[20] The issue of Pentecostalism and Charismatic spiritual experience is obviously going to play an important role in this conference.

With respect to the identity of Christian, the GCF has a minimal definition: the confession of "the triune God and Jesus Christ as perfect in his divinity and humanity," the focus, evidently, being above denominations on the fellowship with the Triune God and Jesus Christ. The next gathering in October will decide the nature of GCF's future, as well as much of global ecumenical endeavor.[21]

Questions of Authenticity

After the Nairobi Conference of the GCF, David Parker had commented: "The danger of GCF is that it will become simply another talkfest, but its advocates are determined to avoid that. The crucial test is whether it can lead to changes at the local level in the life and mission of the church, and provide a process that will assist in the ongoing resolutions of difficulties." The challenge is to help reflect the sense of unity in diversity at the grassroots level, or else the conferences are mere wastage of time and funds. The kids at school usually hang a note on their classroom walls, "Talk Less, Work More!" Work, ultimately, must be more expressive of intent than mere talk.

Reconciliatory efforts by the Vatican have become expressly clear from not just efforts towards ecumenism, but also public grief and prayer for forgiveness over crimes during the Inquisition, Crusades, and throughout Catholic history. History is not open to oblivion; but, histories can be healed – and Christians have a ground for that in the Cross of Jesus Christ. This era has trans-denominationally picked up several liberation themes, and the struggle for equality has played important role across nations, whether it be the Feminists, the Blacks, the Minjung, or the Dalits. Mutual acceptance has to become culturally embedded into the Christian life, or else mere resolutions and regulations only enforce hypocrisy. Discrimination is a serious issue. However, mutual acceptance cannot be an excuse for loss of spiritual identity. While it is true in a way that global secularization has in a great way helped to erect a platform in which freedom of conscience could be possible,[22] it has brought with it a danger that the Church becomes open to secularization instead of recognizing its identity difference from the secular. One example is when the problem of discrimination is wrongly stretched from sex-discrimination to sexuality-discrimination. Just because the world legalizes homosexuality doesn't mean that the Church should follow pattern. If she does so, she violates not only the meaning of sexuality but also the essence of Biblical spirituality. In such event, her acts cannot be considered reconciliatory at all; they may be modern, but ultimately schismatic[23] – has she considered her relationship with the entire Christian community while making such controversial decisions? Is she being ecumenical only at conference tables and not when out in the world?

Conclusion

The prayer and effort towards unity is in agreement with the High-Priestly Prayer of our Lord in John 17:11, "That they may be one as We are." The Bible specifies reasons why one must separate from some, and why one must not separate from some. Christ brought down all walls of separation between male and female, Jew and Greek, rich and poor, slave and free, Roman and barbarian, masters and servants (Gal.3:28; Col.3:1). All enmities get cancelled on the Cross and those who were once historically enemies, no matter what the historical reasons are, are now united in His Body through the Cross (Eph.2:16). However, the Church also possesses a distinctive role as the light of God in the world. She is called to holiness and separation from immorality (1Thess.4:7; Col.1:22). She is expected to expose the works of darkness (Eph.5:11), making a distinction but saving others with fear, "pulling them out of the fire, hating even the garment defiled by the flesh" (Jude 22,23). Doctrinal integrity is integral, but the goal is that each, "speaking the truth in love, may grow up in all things into Him who is the head – Christ – from whom the whole body, joined and knit together by what every joint supplies, according to the effective working by which every part does its share, causes growth of the body for the edifying of itself in love" (Eph. 4:15-16). The 21st century has seen a rich growth in inter-denominational ministry and the rise of many platforms through which Christians could globally and mutually benefit through study, sharing, witness, and worship from each other. The prospects are no longer bleak, for we have come a long way. However, as the sphere grows larger, our responsibility also grows to the larger. But, we believe that "as we move nearer to Jesus Christ, in him we move nearer to one another."

Notes

[1] The term "Judaizer" is never used in the New Testament; the verb ioudaizo used in Galatians 2:14 is translated as "to live as do the Jews" in the KJV.

[2] Friedrich Nietzsche, The Gay Science (1882, 1887) para. 125; Walter Kaufmann ed. (New York: Vintage, 1974), pp.181-82

[3] J. Gresham Machen, Christianity and Liberalism (1923), http://www.biblebelievers.com/machen

[4] The term "fundamentalist" was first used by a Baptist journalist in 1920 as a badge of honor for those Christians who championed the cause of the Fundamentals. In later times, of course, it has received much negative connotations with the rise of militant fundamentalism.

[5] Card. Walter Kasper, "Current Problems in Ecumenical Theology", www.vatican.va

[6] Jill Hawkey, Mapping the Oikoumene (Geneva: World Council of Churches, 2005). Wcc-coe.org

[7] Modern Evangelicalism is generally considered to be a wider movement of which Fundamentalism was a subset. Many Evangelicals are moderate and are also found within the mainstream ecumenical denominations, though holding fast to the Protestant conservative faith (cf. "Evangelicalism", Encarta, Microsoft Corporation, 2008).

[8] Mapping... (2005)

[9] See full text at: http://www.leaderu.com/ftissues/ft9405/articles/mission.html, Accessed July 27, 2011. The names of the signatories included people like Bill Bright (Campus Crusade), Charles Colson (Prison Fellowship), Kent Hill (Eastern Nazarene College), John White (Geneva College), Robert Destro (Catholic University of America), J.I. Packer (Regent College) Francis George (OMI Diocese of Yakima), George Weigel (Ethics and Public Policy Center), Fr. Avery Dulles (Fordham University), Fr. Richard Neuhaus (Institute on Religion and Public Life), Brian O'Connell (World Evangelical Fellowship), and Pat Robertson (Regent University).

[10] The Introduction of the 1994 statement mentions "This statement cannot speak officially for our communities."

[11] Meaning the Founding Apostles. Many Pentecostal and Charismatic groups believe that the office of the apostle is still continuing.

[12] William Tyndale (c.1492-1536) is said to have remarked to a "learned" but "blasphemous" clergyman, "I defy the Pope, and all his laws; and if God spares my life, ere many years, I will cause the boy that driveth the plow to know more of the Scriptures than thou dost!"

[13] Namely, among the Protestants; the Roman Catholic Church embraces the doctrine of apostolic succession and papal infallibility.

[14] Card. Walter Kasper, "Current Problems in Ecumenical Theology", www.vatican.va

[15] "Filioque", Wikipedia, en.wikipedia.org, Accessed on July 29, 2011.

[16] "From Reflection to Reception: Challenges facing the Roman Catholic Church-WCC collaboration", Aram I, Catholicos of Cilicia, Presentation at the event marking the 40th anniversary of the Joint Working Group between the Roman Catholic Church and the WCC. Document date: 18.11.2005. http://www.oikoumene.org

[17] Ibid

[18] http://www.globalchristianforum.org/aboutus/ & www.oikoumene.org/en/events-sections/global-christian-forum.html

[19] David Parker, "Transforming Ecumenism? The Global Christian Forum", Christianity Today Australia, 26 Nov. 2007. au.christiantoday.com

[20] Manado 2011, globalchristianforum.org

[21] "It [the GCF] is for the moment the only instrument that provides space where all the main Christian traditions can assemble in mutual trust for this purpose." Op. cit.

[22] Harvey Cox had argued as early as 1975 that secularization was Biblically inevitable. Harvey Cox, The Secular City, rev. edn. (New York: Macmillan Publishing Co., Inc., 1975).

[23] Cp. "The decision by the U.S. Episcopal Church to ordain Gene Robinson, an openly gay, non-celibate priest who advocates same-sex blessings, as bishop led the Russian Orthodox Church to suspend its cooperation with the Episcopal Church. Likewise, when the Church of Sweden decided to bless same-sex marriages, the Russian Patriarchate severed all relations with the Church, noting that "Approving the shameful practice of same-sex marriages is a serious blow to the entire system of European spiritual and moral values influenced by Christianity."" – "Ecumenism", Wikipedia, Accessed on July 29, 2011.

