There is nothing like a good metaphor to communicate an idea succinctly and clearly. Good communicators have used them since
the time before oral communication was reduced to writing. Every
effective preacher of God’s Word understands how effectively a
well-crafted metaphor can bring understanding to his hearers.
They are among the “fitly spoken words” that are like “apples of
gold in silver settings” (Proverbs 25:11).
The Use of Biblical Metaphors
The use of metaphors is one of the reasons the Bible is such a
robust book, communicating more truth per square inch than any
other volume. Think of the countless truths about our God that
are communicated by the simple phrase, “The Lord is my Shepherd.”
Immediately God’s protection, His provision, His comfort,
His leading, and His tenderness all come flooding into the mind as
a picture is painted in our hearts that would take thousands of
words to explain. The same metaphor, when used of God’s leader
in His church, is equally instructive (and condemning) as God’s
man seeks to emulate his Lord’s leadership when leading his people.
How could the protection of our God be better communicated
than describing Him as our “Refuge and Strength,” a God
Who surrounds His people “as the mountains surround Jerusalem”
(Psalm 125:2)? The confidence and comfort His people are
able to have in Him is like “a weaned child with its mother” (Psalm
131, cf. 1 Thessalonians 2:7). We have a God Whose “yoke is easy
and His burden is light.”.
Monday, June 7, 2010
Helping People Who Are Prone to Making Rash Judgments - Priolo, JOFMM Fall 2005
“What in the world is a rash judgment? And what does it have
to do with biblical counseling?”
No, a rash judgment is not the diagnosis made by a dermatologist.
A rash judgment is jumping to hasty and unfounded negative
conclusions about another’s character without having sufficient
biblical cause. Rash or Snap (Superficial, Nondiscriminating And
Presumptuous) Judgments have much to do with biblical counseling.
Not only are some of your counselees fond of making them, but
also you, as a counselor, must avoid making them about those to
whom you minister.
At best, a rash judgment is a violation of 1 Corinthians 13:7 (not
believing the best about others) and thus is an uncharitable attitude.
At worst, it is a violation of the ninth commandment: “You shall not
bear false witness against your neighbor” (Exodus 20:16)...
to do with biblical counseling?”
No, a rash judgment is not the diagnosis made by a dermatologist.
A rash judgment is jumping to hasty and unfounded negative
conclusions about another’s character without having sufficient
biblical cause. Rash or Snap (Superficial, Nondiscriminating And
Presumptuous) Judgments have much to do with biblical counseling.
Not only are some of your counselees fond of making them, but
also you, as a counselor, must avoid making them about those to
whom you minister.
At best, a rash judgment is a violation of 1 Corinthians 13:7 (not
believing the best about others) and thus is an uncharitable attitude.
At worst, it is a violation of the ninth commandment: “You shall not
bear false witness against your neighbor” (Exodus 20:16)...
Directions for Using the Mini-PDI - Adams, JOFMM Fall 2005
There are times when you will be able to counsel a person only
once. Perhaps he will be leaving town for good, or an emergency
has arisen and he needs quick counsel. On such occasions, you will
have to do one-session counseling. This is anything but ideal, but
we don’t live in a world where we often encounter the ideal! So,
here is a slimmed down Personal Data Inventory for just such use
(See The Christian Counselor’s Manual for information about the full
PDI).
The goal is not to use the Mini-PDI as a substitute for the PDI.
To do so would be foolish because the purpose of the PDI is to
gather as much data as possible before beginning counseling. The
Mini-PDI serves the purpose of gathering only those absolutely
essential data that will be used in the single encounter. In most situations,
it is insufficient for data gathering and will actually hinder
the process of in depth data gathering. So, don’t think that you can
cut corners by using it in those circumstances for which it was not
designed...
once. Perhaps he will be leaving town for good, or an emergency
has arisen and he needs quick counsel. On such occasions, you will
have to do one-session counseling. This is anything but ideal, but
we don’t live in a world where we often encounter the ideal! So,
here is a slimmed down Personal Data Inventory for just such use
(See The Christian Counselor’s Manual for information about the full
PDI).
The goal is not to use the Mini-PDI as a substitute for the PDI.
To do so would be foolish because the purpose of the PDI is to
gather as much data as possible before beginning counseling. The
Mini-PDI serves the purpose of gathering only those absolutely
essential data that will be used in the single encounter. In most situations,
it is insufficient for data gathering and will actually hinder
the process of in depth data gathering. So, don’t think that you can
cut corners by using it in those circumstances for which it was not
designed...
Loving God and Loving Neighbor - Priolo, JOFMM Fall 2005
When you analyze it, people have problems with people.
Your counselees don’t come in saying:
“My car and I aren’t getting along.”
“My telephone is not speaking to me.”
“My teenage refrigerator is rebelling.”
“I just can’t seem to control my violent bicycle.”
Rather, they come in with problems like:
“I can’t get along with my boss.”
“I’m having a hard time forgiving my husband.”
“I don’t love my wife anymore.”
“I lose my temper with the kids.”
“I can’t seem to say no to certain temptations.”
“I’m depressed and worry all the time.”
“I feel guilty, lonely, fearful, and despondent.”
People are people’s problems! Persons have problems with persons.
They have problems with themselves.
They have problems with others.
They have problems with God! (He is a Person, too!)...
Your counselees don’t come in saying:
“My car and I aren’t getting along.”
“My telephone is not speaking to me.”
“My teenage refrigerator is rebelling.”
“I just can’t seem to control my violent bicycle.”
Rather, they come in with problems like:
“I can’t get along with my boss.”
“I’m having a hard time forgiving my husband.”
“I don’t love my wife anymore.”
“I lose my temper with the kids.”
“I can’t seem to say no to certain temptations.”
“I’m depressed and worry all the time.”
“I feel guilty, lonely, fearful, and despondent.”
People are people’s problems! Persons have problems with persons.
They have problems with themselves.
They have problems with others.
They have problems with God! (He is a Person, too!)...
A Critical Review of Escaping the Matrix - Wingerd, JOFMM Fall 2005
I must admit that I was a bit intimidated when someone suggested
that I read and review the book, Escaping the Matrix. It is
directed to Christians, but it is also related to clinical counseling,
and I am not professionally trained in that field. I am a former
police officer, a pastor, and an editorial assistant for another Christian
ministry. Greg Boyd, on the other hand, is a well-known pastor
and theologian. Al Larson is a professionally trained clinical
psychologist. My initial thought was that someone more wellknown
and professionally qualified should review their book.
While I am not a clinical counselor, however, every pastor is
called to be a biblical counselor and a theologian. Keeping those
two pastoral roles in the forefront, my main emphasis will not be
to evaluate the authors’ psychological counseling philosophies or
methods. I intend to examine their use of the Scriptures – the theology
that formulates their opinions and drives their methods. But
before beginning, I want to make a personal appeal to any pastors
who might decide to read their book. An ever-widening separation
exists between those committed to biblical counseling, and those
who insist on mingling Scripture with modern psychology...
that I read and review the book, Escaping the Matrix. It is
directed to Christians, but it is also related to clinical counseling,
and I am not professionally trained in that field. I am a former
police officer, a pastor, and an editorial assistant for another Christian
ministry. Greg Boyd, on the other hand, is a well-known pastor
and theologian. Al Larson is a professionally trained clinical
psychologist. My initial thought was that someone more wellknown
and professionally qualified should review their book.
While I am not a clinical counselor, however, every pastor is
called to be a biblical counselor and a theologian. Keeping those
two pastoral roles in the forefront, my main emphasis will not be
to evaluate the authors’ psychological counseling philosophies or
methods. I intend to examine their use of the Scriptures – the theology
that formulates their opinions and drives their methods. But
before beginning, I want to make a personal appeal to any pastors
who might decide to read their book. An ever-widening separation
exists between those committed to biblical counseling, and those
who insist on mingling Scripture with modern psychology...
The Biblical Key to the Doctrine of Eternal Security - Pixley, JOFMM Fall 2005
After preaching a sermon on the doctrine of eternal security, I
was standing at the front of the church when a woman approached
me. “I’ve never heard that teaching before,” she stated warmly.
“I’ve never before heard that a Christian cannot lose his salvation.”
She explained that she had been brought up in a denomination
which I knew to be steeped in Arminian theology. Consequently,
she had been taught that since a Christian can indeed lose his salvation,
it is therefore both conditional and inherently insecure. She
believed such teaching to be true mainly because it was all she had
ever heard. The fear of losing her salvation gripped her life until
she was liberated by hearing the contrary biblical evidence from
my sermon.
Providentially, my conversation with this dear woman occurred
in the early days of my ministry. I was grieved to think of her years
of spiritual angst. Like her, far too many in the Church today suffer
needlessly for lack of sound biblical preaching. The Lord taught
me a profound lesson that day – doctrinal preaching is critical to the welfare
of the body of Christ...
was standing at the front of the church when a woman approached
me. “I’ve never heard that teaching before,” she stated warmly.
“I’ve never before heard that a Christian cannot lose his salvation.”
She explained that she had been brought up in a denomination
which I knew to be steeped in Arminian theology. Consequently,
she had been taught that since a Christian can indeed lose his salvation,
it is therefore both conditional and inherently insecure. She
believed such teaching to be true mainly because it was all she had
ever heard. The fear of losing her salvation gripped her life until
she was liberated by hearing the contrary biblical evidence from
my sermon.
Providentially, my conversation with this dear woman occurred
in the early days of my ministry. I was grieved to think of her years
of spiritual angst. Like her, far too many in the Church today suffer
needlessly for lack of sound biblical preaching. The Lord taught
me a profound lesson that day – doctrinal preaching is critical to the welfare
of the body of Christ...
Confession - Adams, JOFMM Fall 2005
Confession is poorly understood by many Christians. What, for
instance, does it mean to adhere to the Westminster Confession of
Faith? What is a confession of faith anyway? How does the title of
this important document relate to confessing sins? And, in relationship
to the latter matter, does one confess his sins to God
alone – or also to others? Moreover, if he is to confess to others, to
whom does he confess, and in what manner? These – and other
issues – may be confusing to your congregation. Perhaps I shall be
able to help you clear it up for them.
The one fact that ties confession of one’s faith to the confession
of his sins is the word confession itself. In Greek (as in its
Latin equivalent, from which the English word is derived) to “confess”
means “to say the same thing.” When one confesses anything,
he is agreeing with someone or some idea. In extra-biblical
writings from New Testament times the word homologeo (“confess”)
was used when persons entered into contracts as the parties
involved agreed to the terms of the contract. Thus, when we confess
our faith in terms of a “Confession of Faith” we are agreeing
with what is written in it. We, and others today, are together saying the
same thing that the framers of the confession did...
instance, does it mean to adhere to the Westminster Confession of
Faith? What is a confession of faith anyway? How does the title of
this important document relate to confessing sins? And, in relationship
to the latter matter, does one confess his sins to God
alone – or also to others? Moreover, if he is to confess to others, to
whom does he confess, and in what manner? These – and other
issues – may be confusing to your congregation. Perhaps I shall be
able to help you clear it up for them.
The one fact that ties confession of one’s faith to the confession
of his sins is the word confession itself. In Greek (as in its
Latin equivalent, from which the English word is derived) to “confess”
means “to say the same thing.” When one confesses anything,
he is agreeing with someone or some idea. In extra-biblical
writings from New Testament times the word homologeo (“confess”)
was used when persons entered into contracts as the parties
involved agreed to the terms of the contract. Thus, when we confess
our faith in terms of a “Confession of Faith” we are agreeing
with what is written in it. We, and others today, are together saying the
same thing that the framers of the confession did...
When Sexual Lust Takes Hold - Part 2 “When Do Thoughts about Sex Become Sinful?” - Street, JOFMM Fall 2005
Purifying the lust filled mind and heart must include good interpretive
principles and skills. The use of proper heart hermeneutics
is the fMRI1 of the pastor. They are the biblical guidelines used in
identifying and interpreting the Christian’s inner man as it interacts
with the various adverse situations of life. In this sense, they define
the parameters that help pastors make evaluations and conclusions
about the person who has come to them for help. What is he or
she thinking? How do they rationalize their worldview?2 What are
their true motivations? What do they love and hate the most?
Whom or what do they worship? Just as all Christians must rely on
good interpretive principles in understanding the Bible, sound
hermeneutics of the heart must underlie a pastor’s understanding
of the thoughts and motivations of the person to whom he is ministering...
principles and skills. The use of proper heart hermeneutics
is the fMRI1 of the pastor. They are the biblical guidelines used in
identifying and interpreting the Christian’s inner man as it interacts
with the various adverse situations of life. In this sense, they define
the parameters that help pastors make evaluations and conclusions
about the person who has come to them for help. What is he or
she thinking? How do they rationalize their worldview?2 What are
their true motivations? What do they love and hate the most?
Whom or what do they worship? Just as all Christians must rely on
good interpretive principles in understanding the Bible, sound
hermeneutics of the heart must underlie a pastor’s understanding
of the thoughts and motivations of the person to whom he is ministering...
The Biblical Perspective of Cremation - Kreloff, JOFMM Fall 2005
Death is inevitable. Apart from the raptured church
(I Thess.4:13–18), every Christian will face death. Joe Bayly, who
lost three sons to death, wrote, “We may postpone it, we may tame
its violence, but death is still there waiting for us. Death always
waits. The door of the hearse is never closed.”1
Since death is a predictable event, it would be wise for Christians
to be informed about biblical issues related to this subject.
One such subject is the disposition of the body at the time of
death. While burial has been the traditionally accepted custom
among Christians, cremation, which is defined as “the mode of
disposition in which the body of one who has died is quickly
reduced by intense heat to its component element,”2 has increasingly
become a popular alternative...
(I Thess.4:13–18), every Christian will face death. Joe Bayly, who
lost three sons to death, wrote, “We may postpone it, we may tame
its violence, but death is still there waiting for us. Death always
waits. The door of the hearse is never closed.”1
Since death is a predictable event, it would be wise for Christians
to be informed about biblical issues related to this subject.
One such subject is the disposition of the body at the time of
death. While burial has been the traditionally accepted custom
among Christians, cremation, which is defined as “the mode of
disposition in which the body of one who has died is quickly
reduced by intense heat to its component element,”2 has increasingly
become a popular alternative...
What About Those Missionaries? - Adams, JOFMM Fall 2005
The word “Missionary” is the English equivalent of “apostle.”
How so? Our term comes to us by way of the Latin verb mitto, and
the Latin is precisely the same as the New Testament Greek, apostello.
Both the Greek and the Latin words mean, “to send one off
on a mission.” Now, while our present-day missionary isn’t an
apostle in the sense that the Twelve were (Mark 3:14), they probably
ought to be classed with second tier apostles like Barnabas
(Acts 14:14). At any rate, present day missionaries should be
accorded the great respect that their calling and work deserves. I’m
afraid we don’t always think of them that way.
I have had missionaries tell me that they were sent “used tea
bags.” That is hard to fathom (could they have gotten wet in shipping?).
But I have little difficulty in believing that worn rugs, clothing
that one no longer would put on his back and other castoffs
have been sent their way. Perhaps, the only thing that has slowed
down this frightful trend is a rise in the cost of shipping! At any
rate, missionaries have not been honored and respected as they
should have been throughout the history of the church.
Once, in my first pastorate, when I didn’t know better, our
church entertained a missionary couple and their children. They
spoke, showed their slides (no power point in those days!) and prepared
to leave for the next station on their “deputation” journey.
When we handed the missionary the check for his services, he
actually cried. On inquiry, he revealed that he had been to several
churches prior to ours and had received nothing by way of remuneration.
He was running out of gas, out of money for food, and
so on.
But it is just that “deputation” practice that I want to address. It
is wrong – all wrong. To bring home missionaries on “furlough” –
supposedly a time for rest, refreshment and study, is in most cases
a deplorable joke. I have met missionaries so worn out from their
furloughs that they couldn’t wait to get back to the field...
How so? Our term comes to us by way of the Latin verb mitto, and
the Latin is precisely the same as the New Testament Greek, apostello.
Both the Greek and the Latin words mean, “to send one off
on a mission.” Now, while our present-day missionary isn’t an
apostle in the sense that the Twelve were (Mark 3:14), they probably
ought to be classed with second tier apostles like Barnabas
(Acts 14:14). At any rate, present day missionaries should be
accorded the great respect that their calling and work deserves. I’m
afraid we don’t always think of them that way.
I have had missionaries tell me that they were sent “used tea
bags.” That is hard to fathom (could they have gotten wet in shipping?).
But I have little difficulty in believing that worn rugs, clothing
that one no longer would put on his back and other castoffs
have been sent their way. Perhaps, the only thing that has slowed
down this frightful trend is a rise in the cost of shipping! At any
rate, missionaries have not been honored and respected as they
should have been throughout the history of the church.
Once, in my first pastorate, when I didn’t know better, our
church entertained a missionary couple and their children. They
spoke, showed their slides (no power point in those days!) and prepared
to leave for the next station on their “deputation” journey.
When we handed the missionary the check for his services, he
actually cried. On inquiry, he revealed that he had been to several
churches prior to ours and had received nothing by way of remuneration.
He was running out of gas, out of money for food, and
so on.
But it is just that “deputation” practice that I want to address. It
is wrong – all wrong. To bring home missionaries on “furlough” –
supposedly a time for rest, refreshment and study, is in most cases
a deplorable joke. I have met missionaries so worn out from their
furloughs that they couldn’t wait to get back to the field...
Tuesday, June 1, 2010
You Can't Handle the Truth: The Sinful Tolerance of PostModernism - Johnson, JOFMM Fall 2004
I’m convinced that postmodernism is inherently incompatible
with biblical Christianity. In fact, the most essential elements of the
postmodernist perspective are hostile to the fundamental truthclaims
of Scripture, and for that reason, I would argue that a postmodernist
mind-set involves some positively sinful ways of thinking.
Now, I realize there are many people who think the church
needs to adapt to postmodernism, and embrace postmodernism,
in order to reach a postmodern society. But the error in that
approach is no different from the error of people a hundred years
ago who tried to devise a modernist brand of Christianity in order
to reach a modern world. The heart of biblical and Christian truth is
destroyed in the process.
You understand, I think, that modernism was inherently anti-
Christian. It represented a wholesale rejection of some vital biblical
truths. And therefore it proved to be impossible to blend modernism
with Christianity. Most of us can see that clearly enough
these days, and that’s why the movements most of us belong to
today remained evangelical...
with biblical Christianity. In fact, the most essential elements of the
postmodernist perspective are hostile to the fundamental truthclaims
of Scripture, and for that reason, I would argue that a postmodernist
mind-set involves some positively sinful ways of thinking.
Now, I realize there are many people who think the church
needs to adapt to postmodernism, and embrace postmodernism,
in order to reach a postmodern society. But the error in that
approach is no different from the error of people a hundred years
ago who tried to devise a modernist brand of Christianity in order
to reach a modern world. The heart of biblical and Christian truth is
destroyed in the process.
You understand, I think, that modernism was inherently anti-
Christian. It represented a wholesale rejection of some vital biblical
truths. And therefore it proved to be impossible to blend modernism
with Christianity. Most of us can see that clearly enough
these days, and that’s why the movements most of us belong to
today remained evangelical...
Mel takes Anne to Hollywood: The Rediscovery of Anne Catherine Emmerich - Fisher, JOFMM Fall 2004
The writer of Hebrews warns, “Do not be carried about with
various and strange doctrines” (Hebrews 13:9).
With the help of a movie star, a reclusive 19th-century nun has
become table talk for 21st-century Hollywood and the new poster
girl for spirituality. Anne Catherine Emmerich has been rediscovered,
thanks to Mel Gibson and his movie, The Passion of the
Christ. Gibson reveres her and carries a relic (purportedly a patch
of her robe) which he has displayed on national television. Gibson
based some of the details of his film on Emmerich’s extrabiblical
visions.2 There is a joke that if Gibson receives an award for his
film, his acceptance speech will include, “I want to thank my writers:
Matthew, Mark, Luke, John, and Anne.” While only a handful
of Emmerich’s visions made it to the screen, his wholesale
endorsement of her book bothers some apologists.
Emmerich exemplified a Roman Catholic tradition called “passion
mysticism,” which dates back to the Middle Ages. Passion
mystics believed that sanctification and growth in grace were
attained, not by Scripture study, service, and ministry to others in
the Church, but by obsessing on the literal bloody wounds of Jesus
and the agonies of His scourging, passion, and death. This was
more than a recognition of those truths; it was an attempt to
re-create them mentally and actually enter into them physically and
spiritually through trances...
various and strange doctrines” (Hebrews 13:9).
With the help of a movie star, a reclusive 19th-century nun has
become table talk for 21st-century Hollywood and the new poster
girl for spirituality. Anne Catherine Emmerich has been rediscovered,
thanks to Mel Gibson and his movie, The Passion of the
Christ. Gibson reveres her and carries a relic (purportedly a patch
of her robe) which he has displayed on national television. Gibson
based some of the details of his film on Emmerich’s extrabiblical
visions.2 There is a joke that if Gibson receives an award for his
film, his acceptance speech will include, “I want to thank my writers:
Matthew, Mark, Luke, John, and Anne.” While only a handful
of Emmerich’s visions made it to the screen, his wholesale
endorsement of her book bothers some apologists.
Emmerich exemplified a Roman Catholic tradition called “passion
mysticism,” which dates back to the Middle Ages. Passion
mystics believed that sanctification and growth in grace were
attained, not by Scripture study, service, and ministry to others in
the Church, but by obsessing on the literal bloody wounds of Jesus
and the agonies of His scourging, passion, and death. This was
more than a recognition of those truths; it was an attempt to
re-create them mentally and actually enter into them physically and
spiritually through trances...
God Assisted Reproductive Technologies and Procreation - Vogel and Waln, JOFMM Fall 2004
Part 1: Infertility, Genetic Disease, and Medicine
John and Mary went into the pastor’s office. “Thank you for
seeing us.” Mary took a deep breath, “Pastor, we need to talk to
someone. We have been trying to have a baby for three years. My
doctor suggested we go to a fertility specialist. We are both to be
checked, and they will tell us what can be done. I am ready to try
almost anything, but John is not so sure. We know a couple that he
feels may have gone too far, and he does not want to do the same.
In the process of becoming pregnant, they had 25 fertilized eggs
die. The baby that was born was severely disabled and died shortly
after birth. We need to know what is right because we want to be
consistent in our Christian walk. I guess I want a baby so much
that I am afraid I am not seeing things clearly. Both of us are confused
by the many kinds of treatment our doctor told us about,
especially some he calls assisted reproduction technologies (ART)....
John and Mary went into the pastor’s office. “Thank you for
seeing us.” Mary took a deep breath, “Pastor, we need to talk to
someone. We have been trying to have a baby for three years. My
doctor suggested we go to a fertility specialist. We are both to be
checked, and they will tell us what can be done. I am ready to try
almost anything, but John is not so sure. We know a couple that he
feels may have gone too far, and he does not want to do the same.
In the process of becoming pregnant, they had 25 fertilized eggs
die. The baby that was born was severely disabled and died shortly
after birth. We need to know what is right because we want to be
consistent in our Christian walk. I guess I want a baby so much
that I am afraid I am not seeing things clearly. Both of us are confused
by the many kinds of treatment our doctor told us about,
especially some he calls assisted reproduction technologies (ART)....
God Glorified in the Preacher’s Dependence: Preaching from Weakness - Mawhinney, JOFMM Fall 2004
When Preaching with Freshness (Kregel) was first published back
in 1990, Jay Adams warned me in so many words, “Bruce, now
that you’ve written a book on preaching, people will expect you to
be an expert, and they will judge you by a higher standard. You
won’t be able to live up to that standard.” His prophetic words
have repeatedly resounded in my brain for I have never been so
severely criticized for my preaching as in the years following the
publishing of that book. Though it has been difficult, the Lord has
graciously used the words of my critics to help shape and mold me
more into the image of His Son. Along the way, I believe this has
further deepened and matured me as a preacher, too....
in 1990, Jay Adams warned me in so many words, “Bruce, now
that you’ve written a book on preaching, people will expect you to
be an expert, and they will judge you by a higher standard. You
won’t be able to live up to that standard.” His prophetic words
have repeatedly resounded in my brain for I have never been so
severely criticized for my preaching as in the years following the
publishing of that book. Though it has been difficult, the Lord has
graciously used the words of my critics to help shape and mold me
more into the image of His Son. Along the way, I believe this has
further deepened and matured me as a preacher, too....
Preaching Evangelically - Adams, JOFMM Fall 2004
Any sermon that could be preached with complete acceptance
in a Jewish synagog is not a Christian sermon. The presence of
Jesus Christ and His atoning work must find its proper place in
Christian preaching or it isn’t Christian. That is the thesis of this
article.
“But does that mean that I should preach nothing but the gospel?
Isn’t it also proper to cover other material in preaching – such
as Christian duties, warnings, encouragement for those in trouble,
marriage matters and so on?”
Of course it is.
“Well, then, what do you mean by saying that a sermon isn’t
Christian unless I preach the Gospel?”
Let me explain. There are those who preach nothing but the
gospel; they never do more than allude to other issues. Every passage
becomes the source for another Gospel message, complete
with an invitation to trust Christ.
in a Jewish synagog is not a Christian sermon. The presence of
Jesus Christ and His atoning work must find its proper place in
Christian preaching or it isn’t Christian. That is the thesis of this
article.
“But does that mean that I should preach nothing but the gospel?
Isn’t it also proper to cover other material in preaching – such
as Christian duties, warnings, encouragement for those in trouble,
marriage matters and so on?”
Of course it is.
“Well, then, what do you mean by saying that a sermon isn’t
Christian unless I preach the Gospel?”
Let me explain. There are those who preach nothing but the
gospel; they never do more than allude to other issues. Every passage
becomes the source for another Gospel message, complete
with an invitation to trust Christ.
A Word About Telling Stories - Adams, JOFMM Fall 2004
I don’t know about you but it seems that many preachers have
never thought carefully about the all-important matter of storytelling.
All preachers have been taught that they should use stories
(often called “illustrations”) in their sermons, probably every one
has done so, yet many find it difficult to compose and deliver them
effectively. In this article, I want to emphasize the importance of
delivery in storytelling.
While there are many books that explain where to get ideas for
stories and how to put them together so as to be most effective,
few talk about how to deliver them. Delivery is the use of voice
and body – two essential elements in storytelling. If it is important
to study delivery with reference to preaching in general, it is especially
important to consider the delivery of stories. This is so
because in telling stories one must go beyond stating facts; he must
help the listener to enter into his story just as if he were experiencing
it himself. He must be able to make the story “live.” If he
doesn’t an otherwise very good story may fall flat...
never thought carefully about the all-important matter of storytelling.
All preachers have been taught that they should use stories
(often called “illustrations”) in their sermons, probably every one
has done so, yet many find it difficult to compose and deliver them
effectively. In this article, I want to emphasize the importance of
delivery in storytelling.
While there are many books that explain where to get ideas for
stories and how to put them together so as to be most effective,
few talk about how to deliver them. Delivery is the use of voice
and body – two essential elements in storytelling. If it is important
to study delivery with reference to preaching in general, it is especially
important to consider the delivery of stories. This is so
because in telling stories one must go beyond stating facts; he must
help the listener to enter into his story just as if he were experiencing
it himself. He must be able to make the story “live.” If he
doesn’t an otherwise very good story may fall flat...
Preaching is Warfare! - Van Eyk, JOFMM Fall 2004
Preaching is spiritual warfare. Few think of preaching in this
way, but it is essential to do so in order to profit from the ministry
of the Word of God.
Preaching – and listening to preaching – is spiritual warfare. I
would venture to say that it is the most intense battle a Christian
faces each week. Why is this? It is because in preaching the Kingdom
of God strives to advance. The Lord, the commander of the
army, is engaging the evil one and fighting to defeat his strongholds.
Through preaching God is seeking to free the captives of
the kingdom of darkness and bring them into the kingdom of his
Son. Through preaching God is fighting by his Holy Spirit against
the flesh and seeking to liberate his people from the domination of
sin. Through preaching Christ is lifted up and placarded before the
eyes of the congregation, and Satan despises the exaltation of the
Saviour. Preaching is spiritual warfare and therefore it should not
surprise us that Paul encourages Timothy to endure hardship with
him like a good soldier of Jesus Christ (2 Timothy 2:3)...
way, but it is essential to do so in order to profit from the ministry
of the Word of God.
Preaching – and listening to preaching – is spiritual warfare. I
would venture to say that it is the most intense battle a Christian
faces each week. Why is this? It is because in preaching the Kingdom
of God strives to advance. The Lord, the commander of the
army, is engaging the evil one and fighting to defeat his strongholds.
Through preaching God is seeking to free the captives of
the kingdom of darkness and bring them into the kingdom of his
Son. Through preaching God is fighting by his Holy Spirit against
the flesh and seeking to liberate his people from the domination of
sin. Through preaching Christ is lifted up and placarded before the
eyes of the congregation, and Satan despises the exaltation of the
Saviour. Preaching is spiritual warfare and therefore it should not
surprise us that Paul encourages Timothy to endure hardship with
him like a good soldier of Jesus Christ (2 Timothy 2:3)...
Sin and Misery: Connecting the Dots - Priolo, JOFMM Fall 2004
People do not always appreciate the fact that the pain they
experience is often due to acting or thinking in ways that are out of
harmony with Scripture. As a biblical counselor, therefore, you
must understand the relationship between sin and misery. Our third
presupposition (see the previous journal for 1 & 2) has to do with
the link between these two realities.
Presupposition # 3: Sin, which is thinking or acting independently
of God, results in misery both temporal and eternal.
Many of the over 250 secular counseling models would agree
with the humanist manifesto which denies the existence of consequences
for sin. But the Bible says “God is not mocked” and
“whatever a man sows, this he will also reap” (Gal.6:7; cf. Eph.
4:18; Rom. 8:20; Lam. 3:39; Matt. 25:41; 2 Thess. 1:9).
experience is often due to acting or thinking in ways that are out of
harmony with Scripture. As a biblical counselor, therefore, you
must understand the relationship between sin and misery. Our third
presupposition (see the previous journal for 1 & 2) has to do with
the link between these two realities.
Presupposition # 3: Sin, which is thinking or acting independently
of God, results in misery both temporal and eternal.
Many of the over 250 secular counseling models would agree
with the humanist manifesto which denies the existence of consequences
for sin. But the Bible says “God is not mocked” and
“whatever a man sows, this he will also reap” (Gal.6:7; cf. Eph.
4:18; Rom. 8:20; Lam. 3:39; Matt. 25:41; 2 Thess. 1:9).
NANC: What Can We Do For You? - Larson, JOFMM Fall 2004
Many of you reading this article are already familiar with
NANC—the National Association of Nouthetic Counselors. You
have heard of nouthetic counseling or may even be certified by
NANC. Others are not very familiar with our organization. So
whether by introduction or update, please allow me to provide
some basic information about NANC and then offer suggestions
on how we can be of service to you.
NANC is a nonprofit charitable organization headquartered in
Indianapolis. Our Board of Trustees is comprised of such distinguished
gentlemen as Dr. Lance Quinn (President), Dr. Steve Viars
(Vice President), Dr. Robert Somerville (Secretary), Dr. Jay
Adams, Dr. Ron Allchin, Dr. Kevin Backus, Dr. Wayne Mack, Rev.
John McConaughy, Dr. Stuart Scott, Dr. Robert Smith, Rev. Randy
Patten (Executive Director), Dr. David Powlison, Dr. George
Scipione, and Dr. John Street. NANC has three primary functions
that fall under our byline Pursuing Excellence in Biblical Counseling:
training people in biblical counseling, certifying biblical counselors
and biblical counseling training centers, and networking potential
counselees with biblical counselors.
NANC—the National Association of Nouthetic Counselors. You
have heard of nouthetic counseling or may even be certified by
NANC. Others are not very familiar with our organization. So
whether by introduction or update, please allow me to provide
some basic information about NANC and then offer suggestions
on how we can be of service to you.
NANC is a nonprofit charitable organization headquartered in
Indianapolis. Our Board of Trustees is comprised of such distinguished
gentlemen as Dr. Lance Quinn (President), Dr. Steve Viars
(Vice President), Dr. Robert Somerville (Secretary), Dr. Jay
Adams, Dr. Ron Allchin, Dr. Kevin Backus, Dr. Wayne Mack, Rev.
John McConaughy, Dr. Stuart Scott, Dr. Robert Smith, Rev. Randy
Patten (Executive Director), Dr. David Powlison, Dr. George
Scipione, and Dr. John Street. NANC has three primary functions
that fall under our byline Pursuing Excellence in Biblical Counseling:
training people in biblical counseling, certifying biblical counselors
and biblical counseling training centers, and networking potential
counselees with biblical counselors.
Is it Ever Right to Please Man? - Priolo, JOFMM Fall 2004
The notion of “codependency” has been given lots of attention
in recent years. Countless books, articles, seminar workshops, college
courses, radio programs, and even sermons have been written
to help people get a handle on this new pop psychology buzzword.
But the term has become so prevalent, it is now difficult to find
two people who define it in exactly the same way. As Christian
counselors, we must take care to define and diagnose man’s problems
“not in words taught us by human wisdom but in words
taught by the Spirit, expressing spiritual truths in spiritual words”
(1 Cor. 2:13).
So what does the Bible call this not-so-new phenomenon?
Actually, there are several biblical words that describe it. In the
most general terms, the concept of codependency seems to best
fall under the biblical category of “idolatry” looking to someone
(or something) else to do for me those things that only God can
do. In terms of a type of person who is characterized by this particular
kind of behavior, “men-pleaser” is the more specific diagnosis....
in recent years. Countless books, articles, seminar workshops, college
courses, radio programs, and even sermons have been written
to help people get a handle on this new pop psychology buzzword.
But the term has become so prevalent, it is now difficult to find
two people who define it in exactly the same way. As Christian
counselors, we must take care to define and diagnose man’s problems
“not in words taught us by human wisdom but in words
taught by the Spirit, expressing spiritual truths in spiritual words”
(1 Cor. 2:13).
So what does the Bible call this not-so-new phenomenon?
Actually, there are several biblical words that describe it. In the
most general terms, the concept of codependency seems to best
fall under the biblical category of “idolatry” looking to someone
(or something) else to do for me those things that only God can
do. In terms of a type of person who is characterized by this particular
kind of behavior, “men-pleaser” is the more specific diagnosis....
Learning from King David's "Midlife Crisis" - Newheiser, JOFMM Fall 2004
Charles is a highly respected pastor.2 The church he planted
many years ago has survived some hard times and is now flourishing.
He is well respected in his denominational circles. He is a popular
conference speaker, and he has published several articles and
two books. His family seems exemplary. He has been happily married
for twenty-five years, and he and his wife have successfully
raised their four children, the last of whom starts college next year.
His church was shocked last week when they heard that Charles
had been caught in adultery and had been removed from office.
How could such a thing happen to a man who seemed to have it all
together, who had successfully passed through the temptations of
his younger years, who seemed to have everything a minister could
want? Does this mean that his entire ministry had been a lie? Are
the books, articles, and tapes he produced worthless? Or, did
something happen to take a man who had been qualified and used
of God and ruin him? How will you counsel him?...
many years ago has survived some hard times and is now flourishing.
He is well respected in his denominational circles. He is a popular
conference speaker, and he has published several articles and
two books. His family seems exemplary. He has been happily married
for twenty-five years, and he and his wife have successfully
raised their four children, the last of whom starts college next year.
His church was shocked last week when they heard that Charles
had been caught in adultery and had been removed from office.
How could such a thing happen to a man who seemed to have it all
together, who had successfully passed through the temptations of
his younger years, who seemed to have everything a minister could
want? Does this mean that his entire ministry had been a lie? Are
the books, articles, and tapes he produced worthless? Or, did
something happen to take a man who had been qualified and used
of God and ruin him? How will you counsel him?...
Diotrephes: The Dangerous Lure of Power and Praise - Wragg, JOFMM Fall 2004
Robert G. Lee was a shepherd whose ministry was marked by a
love for his people and a determined defense for the word of
God.2 It had been a simple but profound approach to his service
in the church, and the result was a lifetime of usefulness and blessing.
But how did such effectiveness come from such simplicity?
The real secret lies in the lens through which Lee viewed his calling.
Notice that his perspective was focused around two biblical
commands3 which every church is called to obey. When a shepherd
sees his labor as the highest act of submission to Christ he is
most “useful to the Master, prepared for every good work” (2
Timothy 2:21). Unfortunately, such tireless dedication is becoming
the exception rather than the rule as today’s generation of shepherds
are easily seduced by the lure of public recognition, wealth,
power, sensuality, and personal significance. The evangelical landscape
has become a wasteland of shattered trust and scattered
sheep, largely due to a crop of leaders who have traded their pastoral
call for personal gain. The Apostle Peter exhorted the elders of
the church to “… Shepherd the flock of God…exercising oversight…
according to the will of God” (1 Peter 5:2). Peter reminds
us of the profound mandate given to every overseer, a task that
demands sacrifice and careful stewardship. The sheep are not the
possession of their leaders but rather their immense privilege...
love for his people and a determined defense for the word of
God.2 It had been a simple but profound approach to his service
in the church, and the result was a lifetime of usefulness and blessing.
But how did such effectiveness come from such simplicity?
The real secret lies in the lens through which Lee viewed his calling.
Notice that his perspective was focused around two biblical
commands3 which every church is called to obey. When a shepherd
sees his labor as the highest act of submission to Christ he is
most “useful to the Master, prepared for every good work” (2
Timothy 2:21). Unfortunately, such tireless dedication is becoming
the exception rather than the rule as today’s generation of shepherds
are easily seduced by the lure of public recognition, wealth,
power, sensuality, and personal significance. The evangelical landscape
has become a wasteland of shattered trust and scattered
sheep, largely due to a crop of leaders who have traded their pastoral
call for personal gain. The Apostle Peter exhorted the elders of
the church to “… Shepherd the flock of God…exercising oversight…
according to the will of God” (1 Peter 5:2). Peter reminds
us of the profound mandate given to every overseer, a task that
demands sacrifice and careful stewardship. The sheep are not the
possession of their leaders but rather their immense privilege...
Blind Spot: The Five Biggest Mistakes Spiritual Leaders Make - Pennington, JOFMM Fall 2004
You may be one of several million people in the US who are
slowly, unknowingly going blind. The culprit is a stealthy disease
called glaucoma. Pressure builds up slowly and gradually within
the eye and creates a slow deterioration of the optic nerve, killing
the nerve endings until blind spots develop in the field of vision.
Because it happens so slowly and imperceptibly, the victim is simply
clueless to its existence. If the disease is left undetected, one
morning a person with glaucoma will wake up and be blind in that
eye. The blind spots will ultimately result in complete, permanent
blindness. Twenty years ago I was diagnosed with the disease.
Since then, in spite of more than a hundred laser shots to each eye
and surgery, my right eye has sustained 90 percent damage and a
blind spot that is about a quarter of its field of vision. I can see
nothing there, but until it was diagnosed, I never would have imagined
that I had a blind spot.
slowly, unknowingly going blind. The culprit is a stealthy disease
called glaucoma. Pressure builds up slowly and gradually within
the eye and creates a slow deterioration of the optic nerve, killing
the nerve endings until blind spots develop in the field of vision.
Because it happens so slowly and imperceptibly, the victim is simply
clueless to its existence. If the disease is left undetected, one
morning a person with glaucoma will wake up and be blind in that
eye. The blind spots will ultimately result in complete, permanent
blindness. Twenty years ago I was diagnosed with the disease.
Since then, in spite of more than a hundred laser shots to each eye
and surgery, my right eye has sustained 90 percent damage and a
blind spot that is about a quarter of its field of vision. I can see
nothing there, but until it was diagnosed, I never would have imagined
that I had a blind spot.
Advice to a Young Man - Quinn, JOFMM Fall 2004
Dear Young Friend,
It gives me great pleasure to write you a word of encouragement
as you now venture out from your home and family and into
your exciting college years. It will be a great time of challenge as
you leave familiar surroundings in order to pursue further education.
I would like to mention some crucial elements to your spiritual
life, which when pursued with your whole heart, will be of
immense help to you. Indeed, nothing you pursue will ultimately
be of greater importance. It has to do with the subject of reading.
And it is a reading of different kinds, with each kind being tremendously
important for your growth in grace. I would like to give you
three of them.
First of all, you must read a portion of God’s Word each and every day.
Whether you are reading and studying for your classes at the Christian
college level, or a Bible study, or simply your own private reading,
you must look upon this element of your time with God as
utterly crucial, for it is the time in which God speaks directly to
you...
It gives me great pleasure to write you a word of encouragement
as you now venture out from your home and family and into
your exciting college years. It will be a great time of challenge as
you leave familiar surroundings in order to pursue further education.
I would like to mention some crucial elements to your spiritual
life, which when pursued with your whole heart, will be of
immense help to you. Indeed, nothing you pursue will ultimately
be of greater importance. It has to do with the subject of reading.
And it is a reading of different kinds, with each kind being tremendously
important for your growth in grace. I would like to give you
three of them.
First of all, you must read a portion of God’s Word each and every day.
Whether you are reading and studying for your classes at the Christian
college level, or a Bible study, or simply your own private reading,
you must look upon this element of your time with God as
utterly crucial, for it is the time in which God speaks directly to
you...
Homosexuality in the Ministry - Street, JOFMM Fall 2004
The recent disgraceful revelations of pedophilic practices by
Roman Catholic priests have revealed a dirty secret plaguing the
Catholic church for centuries on every continent and in every
country. We are only just beginning to understand the magnitude
of the problem.1 The Roman Catholic church is especially susceptible
to this type of ecclesiastical malpractice because of the inflexible
requirement of priesthood celibacy. Not only will some
sexually repressed priests (similar to incarcerated men in a prison
environment) tend to find sexual fulfillment with one another, but
many pedophilic homosexuals will find the Roman priesthood an
attractive vocation in which to disguise their sexual perversions
with the veneer of religious respectability. However, it would be a
mistake to think that homosexuality and pedophilia among the
clergy is a problem unique to the Catholic church. Evangelical,
Bible-teaching churches are becoming more aware of this problem
among their pastors.
One pastor from a conservative evangelical church finally came
out of the custodial closet about his homosexuality in an “Open
Letter to Family and Friends.”..
Roman Catholic priests have revealed a dirty secret plaguing the
Catholic church for centuries on every continent and in every
country. We are only just beginning to understand the magnitude
of the problem.1 The Roman Catholic church is especially susceptible
to this type of ecclesiastical malpractice because of the inflexible
requirement of priesthood celibacy. Not only will some
sexually repressed priests (similar to incarcerated men in a prison
environment) tend to find sexual fulfillment with one another, but
many pedophilic homosexuals will find the Roman priesthood an
attractive vocation in which to disguise their sexual perversions
with the veneer of religious respectability. However, it would be a
mistake to think that homosexuality and pedophilia among the
clergy is a problem unique to the Catholic church. Evangelical,
Bible-teaching churches are becoming more aware of this problem
among their pastors.
One pastor from a conservative evangelical church finally came
out of the custodial closet about his homosexuality in an “Open
Letter to Family and Friends.”..
Good Grief: Walking with Those Who Grieve - Pile, JOFMM Fall 2004
This past November I received a phone call from my father
who lives in Pennsylvania that has forever changed my life. “Jim,
we have just been told by the doctors that your mother has terminal
pancreatic and liver cancer. She only has a few weeks to live.”
Wow! Talk about a devastating blow that you weren’t expecting.
My mother went to be with the Lord on December 8, 2003, five
weeks after the diagnosis.
What an amazing journey the Lord took me through as I
returned home to be with her during her last few days on earth.
That experience has fashioned a new understanding of loss for me,
as a pastor, as well as one who has known loss personally. As my
brother-in-law, Mike, told me, “Jim, before Mom’s death you have
been able to sympathize with people in your ministry at Grace
Church; now you are able to truly empathize with them!”..
who lives in Pennsylvania that has forever changed my life. “Jim,
we have just been told by the doctors that your mother has terminal
pancreatic and liver cancer. She only has a few weeks to live.”
Wow! Talk about a devastating blow that you weren’t expecting.
My mother went to be with the Lord on December 8, 2003, five
weeks after the diagnosis.
What an amazing journey the Lord took me through as I
returned home to be with her during her last few days on earth.
That experience has fashioned a new understanding of loss for me,
as a pastor, as well as one who has known loss personally. As my
brother-in-law, Mike, told me, “Jim, before Mom’s death you have
been able to sympathize with people in your ministry at Grace
Church; now you are able to truly empathize with them!”..
What About a Minister's Salary - Adams, JOFMM Fall 2004
There are ministers all over the country suffering from a lack of
financial support from their congregations. Whose fault is it?
“Congregations,” you answer! Well, often that is the reason for the
inadequate compensation given to those who preach the Word. A
significant share of the blame lies at the feet of niggardly board
members and penurious members. But deficient salaries are not
caused merely by parsimonious parishioners. Preachers, themselves,
are guilty in the matter. They are responsible to instruct
their members about providing support for themselves as much as
for instructing them about anything else. And many have failed to
assume that responsibility.
“It’s too sensitive,” they say (when their wives tell them they
ought to ask for a raise). “I don’t want them to think that I am
complaining,” is another common response. And, one more: “I’ll
pray about it; God will have to provide an answer.” But such
responses will not do. Basic instruction (and exhortation) is necessary...
financial support from their congregations. Whose fault is it?
“Congregations,” you answer! Well, often that is the reason for the
inadequate compensation given to those who preach the Word. A
significant share of the blame lies at the feet of niggardly board
members and penurious members. But deficient salaries are not
caused merely by parsimonious parishioners. Preachers, themselves,
are guilty in the matter. They are responsible to instruct
their members about providing support for themselves as much as
for instructing them about anything else. And many have failed to
assume that responsibility.
“It’s too sensitive,” they say (when their wives tell them they
ought to ask for a raise). “I don’t want them to think that I am
complaining,” is another common response. And, one more: “I’ll
pray about it; God will have to provide an answer.” But such
responses will not do. Basic instruction (and exhortation) is necessary...
The Minister's Prayer - Adams, JOFMM Fall 2004
How is it that so much preaching seems to fall on deaf ears?
How is it that ministers find it so difficult to guide the members of
their churches into more Christ-honoring lifestyles? Why are communities
affected so minimally by Christians in their midst – aren’t
we to become salt and light?
There are, of course, many explanations for the phenomenon
just mentioned; in this editorial I wish to mention just one. But
when I say “just” one, that is not to indicate that it isn’t a very
important factor. Indeed, it is. Perhaps it would rank second or
third on any serious list of failings, if not first. At any rate, the factor
I have in mind seems to be inseparably connected with the
ministry of the church in the New Testament period. And, it
seems, it was the factor that makes all the difference...
How is it that ministers find it so difficult to guide the members of
their churches into more Christ-honoring lifestyles? Why are communities
affected so minimally by Christians in their midst – aren’t
we to become salt and light?
There are, of course, many explanations for the phenomenon
just mentioned; in this editorial I wish to mention just one. But
when I say “just” one, that is not to indicate that it isn’t a very
important factor. Indeed, it is. Perhaps it would rank second or
third on any serious list of failings, if not first. At any rate, the factor
I have in mind seems to be inseparably connected with the
ministry of the church in the New Testament period. And, it
seems, it was the factor that makes all the difference...
Five Factors to Consider When Ministering to the Dying - Adams, JOFMM Fall 2004
There are other factors that might be considered, but the five
mentioned here will provide a basic framework for them. The pastor
who follows these basic rules will find himself in a position to
be of maximum help. The five factors relate only to the dying person,
not to the family or friends who are caring for him.
1.Since you can’t be absolutely certain that a person will die during
his present illness – even though it may appear that he is, and the doctors say he will – it is wrong to speak to him as if it were certain. There are physicians who predicted the death of persons who later attended the funerals of these same physicians.
Nevertheless, it is proper to be open and honest about the possibility of death in the near future.
2.When speaking of dying (a topic that often must be opened up by the minister if the patient doesn’t do so), it is important to be clear, explicit and entirely open to the biblical facts. I Thessalonians
4 indicates that replacing uncertainties with biblical truths brings comfort. It is most helpful to speak to believers about heaven and the resurrection...
mentioned here will provide a basic framework for them. The pastor
who follows these basic rules will find himself in a position to
be of maximum help. The five factors relate only to the dying person,
not to the family or friends who are caring for him.
1.Since you can’t be absolutely certain that a person will die during
his present illness – even though it may appear that he is, and the doctors say he will – it is wrong to speak to him as if it were certain. There are physicians who predicted the death of persons who later attended the funerals of these same physicians.
Nevertheless, it is proper to be open and honest about the possibility of death in the near future.
2.When speaking of dying (a topic that often must be opened up by the minister if the patient doesn’t do so), it is important to be clear, explicit and entirely open to the biblical facts. I Thessalonians
4 indicates that replacing uncertainties with biblical truths brings comfort. It is most helpful to speak to believers about heaven and the resurrection...
On Building a Library - Arms, JOFMM Spring 2004
It was a drizzly wet day in Tacoma twenty-five years ago (as 300
days a year are in Tacoma). I had read a small ad in the local shopper
about a used book sale being conducted at a local shopping
plaza. What had caught my eye was the listing “religion” among
the categories of books they had advertised for sale. On the way
home from my seminary class that day I decided to stop and see
what they had. I had been to dozens of such sales before so I was
not expecting to find anything of value but still, it was a book sale
and one never knows.
As I looked over the usual assortment of discarded Watchtower
publications and Billy Graham crusade giveaways my eyes landed
on it, wedged between a paperback Good News for Modern Man and a
copy of The Great Late Planet Earth, a 1920 edition of Henry
Barklay Swete’s commentary on the Greek text of Mark! I grabbed
it up and ran for the check out table fearing at any minute the powers
that be would realize their great mistake of pricing my find at
only fifty cents. I tucked the volume under my coat to protect it
from the elements and dashed for the car, giggling like a schoolgirl
at my great fortune...
days a year are in Tacoma). I had read a small ad in the local shopper
about a used book sale being conducted at a local shopping
plaza. What had caught my eye was the listing “religion” among
the categories of books they had advertised for sale. On the way
home from my seminary class that day I decided to stop and see
what they had. I had been to dozens of such sales before so I was
not expecting to find anything of value but still, it was a book sale
and one never knows.
As I looked over the usual assortment of discarded Watchtower
publications and Billy Graham crusade giveaways my eyes landed
on it, wedged between a paperback Good News for Modern Man and a
copy of The Great Late Planet Earth, a 1920 edition of Henry
Barklay Swete’s commentary on the Greek text of Mark! I grabbed
it up and ran for the check out table fearing at any minute the powers
that be would realize their great mistake of pricing my find at
only fifty cents. I tucked the volume under my coat to protect it
from the elements and dashed for the car, giggling like a schoolgirl
at my great fortune...
Mormons and DNA - Battle, JOFMM Spring 2004
One of Mormonism’s key doctrines is under increasing attack,
and the coup de grace may now have been delivered. The Church of
Jesus Christ of Latter Day Saints teaches that all the Native American
tribes are descended from a Jewish family who came to these
uninhabited continents in the sixth century before Christ. Here
Christ himself visited them after his resurrection. For years scientists
have been questioning this belief, and now DNA evidence
demonstrates conclusively that this belief is false.
The LDS version of ancient American history
In 1830 Joseph Smith published his Book of Mormon. He
claimed that it was a divinely guided translation of golden tablets
written in an Egyptian dialect. These tablets, he claimed, were written
some 1,400 years earlier by a man named Mormon and completed
by his son Moroni...
and the coup de grace may now have been delivered. The Church of
Jesus Christ of Latter Day Saints teaches that all the Native American
tribes are descended from a Jewish family who came to these
uninhabited continents in the sixth century before Christ. Here
Christ himself visited them after his resurrection. For years scientists
have been questioning this belief, and now DNA evidence
demonstrates conclusively that this belief is false.
The LDS version of ancient American history
In 1830 Joseph Smith published his Book of Mormon. He
claimed that it was a divinely guided translation of golden tablets
written in an Egyptian dialect. These tablets, he claimed, were written
some 1,400 years earlier by a man named Mormon and completed
by his son Moroni...
Bewitched! - Veinot, JOFMM Spring 2004
On September 17, 1964 the television show “Bewitched” premiered
Darrin (Dick York), the bumbling but lovable regular guy,
who married Samantha (Elizabeth Montgomery) and soon discovered
she was a witch. Samantha, as it turns out, had the ability to
cause all of creation to conform to her will by casting a spell with
but the twinkle of her nose. But then, this was only make-believe
in the world of entertainment. No one really took seriously the
idea that anyone actually possessed such power.
Over the ensuing years, culture has changed and so has the face
of witchcraft (or Wicca). I was at the Parliament of The World’s
Religions which was held in Chicago in 1993. New Age mysticism
was, of course, widely accepted within culture by then and well
represented at the Parliament. Several Wiccan groups were there
participating in the general sessions and teaching workshops. Lady
Olivia, an Episcopalian from Ireland, along with her brother, an
Episcopal priest in Ireland, had founded the Fellowship of Isis a
few years earlier and were quite excited that they had fielded a
membership of about 12,000...
Darrin (Dick York), the bumbling but lovable regular guy,
who married Samantha (Elizabeth Montgomery) and soon discovered
she was a witch. Samantha, as it turns out, had the ability to
cause all of creation to conform to her will by casting a spell with
but the twinkle of her nose. But then, this was only make-believe
in the world of entertainment. No one really took seriously the
idea that anyone actually possessed such power.
Over the ensuing years, culture has changed and so has the face
of witchcraft (or Wicca). I was at the Parliament of The World’s
Religions which was held in Chicago in 1993. New Age mysticism
was, of course, widely accepted within culture by then and well
represented at the Parliament. Several Wiccan groups were there
participating in the general sessions and teaching workshops. Lady
Olivia, an Episcopalian from Ireland, along with her brother, an
Episcopal priest in Ireland, had founded the Fellowship of Isis a
few years earlier and were quite excited that they had fielded a
membership of about 12,000...
Cults: Introduction - Backus, JOFMM Spring 2004
You may be tempted to skip over this column, especially if you
think of cults as a standard list of four or five groups you studied
long ago in seminary. You may be so effective at dealing with some
of them that they avoid your door when they work your neighborhood.
The cults, however, are not limited to a static list with
unchanging beliefs.
Our contemporary landscape provides fertile soil for the germination
of new religions and sects. The doctrines of cults are not
static. There are real changes in beliefs, some more and some less
orthodox. Religions imported from other cultures are working
themselves into the American psyche.
Our goal is to help you quickly, to keep current and respond to
groups that deviate from orthodox Christianity. Bewitched by Don
Veinot addresses the growth of neo-paganism as well as its acceptance
and encouragement n some “evangelical circles.” John Battle
presents new information that undermines a fundamental claim of
the Book of Mormon....
think of cults as a standard list of four or five groups you studied
long ago in seminary. You may be so effective at dealing with some
of them that they avoid your door when they work your neighborhood.
The cults, however, are not limited to a static list with
unchanging beliefs.
Our contemporary landscape provides fertile soil for the germination
of new religions and sects. The doctrines of cults are not
static. There are real changes in beliefs, some more and some less
orthodox. Religions imported from other cultures are working
themselves into the American psyche.
Our goal is to help you quickly, to keep current and respond to
groups that deviate from orthodox Christianity. Bewitched by Don
Veinot addresses the growth of neo-paganism as well as its acceptance
and encouragement n some “evangelical circles.” John Battle
presents new information that undermines a fundamental claim of
the Book of Mormon....
The Human Commodity Part 2- Hook and Vogel, JOFMM Spring 2004
Beliefs about the nature of human beings affect all of life, and
they influence the ways medical studies and practices are carried
out. Christian and secular approaches to medicine can be profoundly
different. Because church members do not always suspect
this, regular teaching from the pulpit and via individual counseling
is crucial. In this part of the article, we will discuss some bioethical
issues that demonstrate the impact such beliefs can have, and we
will identify a few of the limitations of science and medicine.
No One Believes Nothing
Secular scientists and clinicians (like all people) think, say, and
do things on the basis of their faith. Whether it is self-conscious or
not, what one believes matters. As we discussed in part one, those
who believe the universe is homogeneous effectively begin and
end in the same place as those who hold that only life (or human
life) is sacred.1 Both deny God and reject His values, and both
demean human beings and all of His creation. It can even be hard
to tell who is in which camp:
For three thousand years at least, a majority of people
have considered that human beings were special,
were magic. It’s the Judeo-Christian view of man.
What the ability to manipulate genes should indicate
to people is the very deep extent to which we are
biological machines. The traditional view is built on
the foundation that life is sacred.… Well, not anymore.
It’s no longer possible to live by the idea that...
they influence the ways medical studies and practices are carried
out. Christian and secular approaches to medicine can be profoundly
different. Because church members do not always suspect
this, regular teaching from the pulpit and via individual counseling
is crucial. In this part of the article, we will discuss some bioethical
issues that demonstrate the impact such beliefs can have, and we
will identify a few of the limitations of science and medicine.
No One Believes Nothing
Secular scientists and clinicians (like all people) think, say, and
do things on the basis of their faith. Whether it is self-conscious or
not, what one believes matters. As we discussed in part one, those
who believe the universe is homogeneous effectively begin and
end in the same place as those who hold that only life (or human
life) is sacred.1 Both deny God and reject His values, and both
demean human beings and all of His creation. It can even be hard
to tell who is in which camp:
For three thousand years at least, a majority of people
have considered that human beings were special,
were magic. It’s the Judeo-Christian view of man.
What the ability to manipulate genes should indicate
to people is the very deep extent to which we are
biological machines. The traditional view is built on
the foundation that life is sacred.… Well, not anymore.
It’s no longer possible to live by the idea that...
The Human Commodity - Hook and Vogel, JOFMM Spring 2004
When the pastor opened his counseling list, he had to look
twice to be sure he had read it correctly:
9 am: The Olsons are not pregnant yet, but they
would like your input as they plan what to do with
the five or ten embryos the doctor says they may
have left over if God blesses them with a child. They
could have up to triplets and want to run by you the
idea of choosing only girls (to be sure they have considered
all factors). They are leaning toward cord
blood banking, but it is quite expensive.2 What
would you advise?
10 am: Mr. Tuft would like to enroll in a medical
study to treat his disease, but he is not sure what the
doctor meant by “different kinds of stem cells.”3 His
doctor suggested he might want to talk with you
first, so he now suspects there are ethical issues
involved....
twice to be sure he had read it correctly:
9 am: The Olsons are not pregnant yet, but they
would like your input as they plan what to do with
the five or ten embryos the doctor says they may
have left over if God blesses them with a child. They
could have up to triplets and want to run by you the
idea of choosing only girls (to be sure they have considered
all factors). They are leaning toward cord
blood banking, but it is quite expensive.2 What
would you advise?
10 am: Mr. Tuft would like to enroll in a medical
study to treat his disease, but he is not sure what the
doctor meant by “different kinds of stem cells.”3 His
doctor suggested he might want to talk with you
first, so he now suspects there are ethical issues
involved....
Preaching: Contemporary and Conversational - Adams, JOFMM Spring 2004
In my graduate courses on preaching, I asked ministers to list all
of the problems they could think of concerning preaching. The
item most frequently mentioned was that preaching is ineffective.
Laymen I know agree with this assessment. But why is this so?
There is nothing wrong with the message. Preachers are privileged
to proclaim the Word of the living God! His message outshines all
others. There are hundreds of textbooks about preaching, hours in
seminary curricula are devoted to training preachers and conferences
are held in an attempt to remedy the situation. Yet, in spite
of all of this, preachers themselves acknowledge their inadequacy.
If that acknowledgement were due to a false humility, the diagnosis
of the problem would not be serious. But that is not the case.
Preachers talk about these matters out of desperation; not out of
hidden pride. Not only are congregations suffering from ineffective
preaching, ministers, themselves, are calling out for help.
of the problems they could think of concerning preaching. The
item most frequently mentioned was that preaching is ineffective.
Laymen I know agree with this assessment. But why is this so?
There is nothing wrong with the message. Preachers are privileged
to proclaim the Word of the living God! His message outshines all
others. There are hundreds of textbooks about preaching, hours in
seminary curricula are devoted to training preachers and conferences
are held in an attempt to remedy the situation. Yet, in spite
of all of this, preachers themselves acknowledge their inadequacy.
If that acknowledgement were due to a false humility, the diagnosis
of the problem would not be serious. But that is not the case.
Preachers talk about these matters out of desperation; not out of
hidden pride. Not only are congregations suffering from ineffective
preaching, ministers, themselves, are calling out for help.
Excerpts from "Lectures on the History of Preaching" - Broadus, JOFMM Spring 2004
Excerpt # 1 Ridicule
You have doubtless observed that Elijah has given us a striking
example of the use of ridicule in sacred discourse. He mocked the
priests of Baal, before all the people. Idolatry is essentially absurd,
and ridicule was therefore a fair way of exposing it. In like manner,
all irreligion has aspects and elements that are absurd, and it is
sometimes useful (if carefully done) to show this by irony and ridicule.
In the book of Proverbs, irreligion is constantly stigmatized
as folly, and frequently depicted with the keenest sarcasm. Slight
touches of irony and scorn are also observed in the apostle Paul.
We have then a certain amount of Scripture example for the use of
ridicule in preaching. But it should be a sparing use (pp. 12, 13).
Excerpt # 2 Controversy
His [Jesus’] teachings were to a great extent controversial, polemical.
He was constantly aiming at some error or evil practice existing
among his hearers. You remember at once how this principle
pervades the Sermon on the Mount.… In fact, there are very few
of his utterances that have not a distinctly polemical character,
aimed at his immediate hearers; and we must take account of this,...
You have doubtless observed that Elijah has given us a striking
example of the use of ridicule in sacred discourse. He mocked the
priests of Baal, before all the people. Idolatry is essentially absurd,
and ridicule was therefore a fair way of exposing it. In like manner,
all irreligion has aspects and elements that are absurd, and it is
sometimes useful (if carefully done) to show this by irony and ridicule.
In the book of Proverbs, irreligion is constantly stigmatized
as folly, and frequently depicted with the keenest sarcasm. Slight
touches of irony and scorn are also observed in the apostle Paul.
We have then a certain amount of Scripture example for the use of
ridicule in preaching. But it should be a sparing use (pp. 12, 13).
Excerpt # 2 Controversy
His [Jesus’] teachings were to a great extent controversial, polemical.
He was constantly aiming at some error or evil practice existing
among his hearers. You remember at once how this principle
pervades the Sermon on the Mount.… In fact, there are very few
of his utterances that have not a distinctly polemical character,
aimed at his immediate hearers; and we must take account of this,...
Implementation: The Missing Ingredient - Hughes, JOFMM Spring 2004
“Are you reading your Bibles?” the preacher asks his congregation
with probing seriousness. “Last week, how many days did you
neglect spending time in the Word?” he asks again causing most of
his congregation to cringe with conviction and guilt. “You need to
read your Bibles!” the preacher exhorts, waving his Bible in the air
for emphasis as he concludes his exposition of Psalm 19:7–14. By
the end of the sermon his congregation has been pierced through
with conviction. They know he is telling them the truth. They realize
they need to spend more time reading their Bibles. After the
service many leave with a weight of guilt hanging on them like a
load of wet bricks. They want to be right with God. They want to
have the Scriptures richly dwelling within them. They want to be
faithful students of the Word. But if the truth were told, and usually
it is not, especially to the preacher, they feel defeated and exasperated.
Why? Because they don’t know how to go about reading
their Bibles, at least not in a meaningful way! It may seem so simple
and obvious to us, but for many Bible reading is complex and difficult.
with probing seriousness. “Last week, how many days did you
neglect spending time in the Word?” he asks again causing most of
his congregation to cringe with conviction and guilt. “You need to
read your Bibles!” the preacher exhorts, waving his Bible in the air
for emphasis as he concludes his exposition of Psalm 19:7–14. By
the end of the sermon his congregation has been pierced through
with conviction. They know he is telling them the truth. They realize
they need to spend more time reading their Bibles. After the
service many leave with a weight of guilt hanging on them like a
load of wet bricks. They want to be right with God. They want to
have the Scriptures richly dwelling within them. They want to be
faithful students of the Word. But if the truth were told, and usually
it is not, especially to the preacher, they feel defeated and exasperated.
Why? Because they don’t know how to go about reading
their Bibles, at least not in a meaningful way! It may seem so simple
and obvious to us, but for many Bible reading is complex and difficult.
The Anxiety Journal: Helping People Overcome Worry - Priolo, JOFMM Spring 2004
Worry is the acceptable sin. Everybody does it—so how can it
be that bad? Counselees often use terms to describe this problem
that help them feel less culpable—words such as, nervousness, apprehension,
distress, or uneasiness. But God calls it sin. So must you.
But as a biblical counselor you are called to use the Scriptures
not only to convict people of their sin, but also to teach to correct and
to train them in righteousness (cf. 2 Tim 3:16). It is my prayer that this
article will enable you to do all four more effectively with your
worriers.
Let’s begin with teaching and conviction. What should the counselee
know about the sinfulness of worry? Here are a few basics.
Worry is a sin for several reasons.
1. God forbids worry. The Holy Spirit commands us in Philippians
4:6 to “be anxious for nothing.” Jesus said in Matthew
6:34, “Do not worry about tomorrow.”
2. Worry shows a lack of faith in God.
And why are you anxious about clothing? Observe
how the lilies of the field grow; they do not toil nor
do they spin; yet I say to you that even Solomon in all
his glory did not clothe himself like one of these. But
if God so arrays the grass of the field, which is alive
today and tomorrow is thrown into the furnace, will
He not much more do so for you, O men of little
faith? (Matt. 6:28–30, NASB, emphasis added)...
be that bad? Counselees often use terms to describe this problem
that help them feel less culpable—words such as, nervousness, apprehension,
distress, or uneasiness. But God calls it sin. So must you.
But as a biblical counselor you are called to use the Scriptures
not only to convict people of their sin, but also to teach to correct and
to train them in righteousness (cf. 2 Tim 3:16). It is my prayer that this
article will enable you to do all four more effectively with your
worriers.
Let’s begin with teaching and conviction. What should the counselee
know about the sinfulness of worry? Here are a few basics.
Worry is a sin for several reasons.
1. God forbids worry. The Holy Spirit commands us in Philippians
4:6 to “be anxious for nothing.” Jesus said in Matthew
6:34, “Do not worry about tomorrow.”
2. Worry shows a lack of faith in God.
And why are you anxious about clothing? Observe
how the lilies of the field grow; they do not toil nor
do they spin; yet I say to you that even Solomon in all
his glory did not clothe himself like one of these. But
if God so arrays the grass of the field, which is alive
today and tomorrow is thrown into the furnace, will
He not much more do so for you, O men of little
faith? (Matt. 6:28–30, NASB, emphasis added)...
Presuppositions One and Two: God's Sovereignty and Man's Responsibilities - Carroll, JOFMM Spring 2004
It is one of the greatest fears in the ministry. You get “that”
phone call. The person on the other end says, “Pastor, I have to
talk to you, we have a terrible problem.” Anyone who has been in
the ministry for any length of time knows what I am talking about.
But how you respond to these urgent calls speaks volumes about
your theology and priorities.
As Lou Priolo discussed in his introductory article, What Do You
Presuppose, one’s “presuppositions will tend to dictate his philosophy
and methodology of counseling.” There is little doubt that we
each desire, as pastors and counselors, to bring glory to God. But
at times we must pause to reflect, “do our presuppositions and
subsequent actions2 ‘adorn the doctrine of God’ (Titus 2.10)?”
“Are we utilizing the very ‘trials’ that Peter speaks of to help our
church leadership and members become ‘conformed to the image
of Christ?’” (Rom 8.29). What does the fact that most churches
“send” members in conflict to a “counselor” convey? Could this
subtly communicate—to both the saved and unsaved alike—that
those in “trouble” need to leave the church and go down the street
to get “real help?” Or does it mean that we are unqualified or too
busy running the church to dispense the practical wisdom Paul
speaks of in 1 Corinthians 6.5 and Acts 20.20? Is it any wonder
that the church is considered bordering on irrelevance or just
being “true for you?”
phone call. The person on the other end says, “Pastor, I have to
talk to you, we have a terrible problem.” Anyone who has been in
the ministry for any length of time knows what I am talking about.
But how you respond to these urgent calls speaks volumes about
your theology and priorities.
As Lou Priolo discussed in his introductory article, What Do You
Presuppose, one’s “presuppositions will tend to dictate his philosophy
and methodology of counseling.” There is little doubt that we
each desire, as pastors and counselors, to bring glory to God. But
at times we must pause to reflect, “do our presuppositions and
subsequent actions2 ‘adorn the doctrine of God’ (Titus 2.10)?”
“Are we utilizing the very ‘trials’ that Peter speaks of to help our
church leadership and members become ‘conformed to the image
of Christ?’” (Rom 8.29). What does the fact that most churches
“send” members in conflict to a “counselor” convey? Could this
subtly communicate—to both the saved and unsaved alike—that
those in “trouble” need to leave the church and go down the street
to get “real help?” Or does it mean that we are unqualified or too
busy running the church to dispense the practical wisdom Paul
speaks of in 1 Corinthians 6.5 and Acts 20.20? Is it any wonder
that the church is considered bordering on irrelevance or just
being “true for you?”
What do you Presuppose? - Priolo, JOFMM Spring 2004
In this first edition of the Journal of Modern Ministry, I’d like to ask
you a rather personal question that is applicable whether you are a
pastor, elder, deacon, missionary, or lay leader in your church: Are
you a Christian counselor, or are you a counselor who is a Christian?
“What’s the difference?” you ask. A truly Christian counselor is
one whose counseling model reflects the Scriptures at every point. A
counselor who is a Christian uses a counseling model that does not
reflect the Scriptures at every point. A Christian counselor builds
his counseling model exegetically. He doesn’t have a “counseling
theory” but rather a “theology of counseling.” A counselor who is
a Christian supplements what the Bible has to say about changing
people with so-called “truth” from other sources. One of the
greatest differences between the two has to do with presuppositions.
A Christian counselor presupposes only that which the Bible
teaches. A counselor who is a Christian presupposes that which his
favorite secular counseling theories (there are now hundreds from
which to chose) teach.
“But why are my presuppositions about counseling so important?”
They’re important because your presuppositions will tend
to dictate your philosophy and methodology of counseling.
Freudian counselors, for example, presuppose that individuals
behave as they do because of something called an unconscious
mind. This predisposes them to employ such unbiblical methodologies
as hypnosis, dream interpretation, free association, (the
uncensored and unsuppressed communication of whatever
thoughts come to mind), and age regression...
you a rather personal question that is applicable whether you are a
pastor, elder, deacon, missionary, or lay leader in your church: Are
you a Christian counselor, or are you a counselor who is a Christian?
“What’s the difference?” you ask. A truly Christian counselor is
one whose counseling model reflects the Scriptures at every point. A
counselor who is a Christian uses a counseling model that does not
reflect the Scriptures at every point. A Christian counselor builds
his counseling model exegetically. He doesn’t have a “counseling
theory” but rather a “theology of counseling.” A counselor who is
a Christian supplements what the Bible has to say about changing
people with so-called “truth” from other sources. One of the
greatest differences between the two has to do with presuppositions.
A Christian counselor presupposes only that which the Bible
teaches. A counselor who is a Christian presupposes that which his
favorite secular counseling theories (there are now hundreds from
which to chose) teach.
“But why are my presuppositions about counseling so important?”
They’re important because your presuppositions will tend
to dictate your philosophy and methodology of counseling.
Freudian counselors, for example, presuppose that individuals
behave as they do because of something called an unconscious
mind. This predisposes them to employ such unbiblical methodologies
as hypnosis, dream interpretation, free association, (the
uncensored and unsuppressed communication of whatever
thoughts come to mind), and age regression...
Thinking While Counseling - Adams, JOFMM Spring 2004
Sure, “I can chew gum while walking” is a commonly used
statement meaning “I can do two things at once.” Well, that it’s
not very hard to chew gum while ambling down the street everyone
will agree. But there are things that are more difficult to do at
the same time. For instance, can you pat the top of your head
while rubbing your stomach in a circular motion? Some people
can, but many cannot. And another thing that an erstwhile counselor
may find difficult is to think about several things while listening
carefully to a counselee. Some can; many more cannot.
Because of this they may pause unnaturally in their responses, miss
important data, think poorly and so forth. It is not all that easy
unless you have trained yourself to do so.
“Is it necessary? Is it even possible?” you may wonder. I know
that it sounds like an arduous task to undertake if you find it hard
to think that way. But please don’t stop reading. Let’s consider the
matter a bit.
A counselee is telling you that her husband hit her and that she
is ready to leave him. What – if anything – goes through you mind
at that moment (remember, she will continue to talk)? What should
arise in your thinking is some questions: “Was it really a hit or was
it simply a push?” “Did she hit him too?” “Is this an abuse case
that must be reported to the authorities?” “Will I be able to forestall
a divorce?” “What will I need to say and ask next, and to
whom – Dave or Ginger?” “Will this involve Church Discipline?”
and, possibly, even more. In addition, perhaps you will even find it
necessary to utter a brief prayer: “Lord help me!”
“Too much for me,” you say. I know. I know. It sounds like a
lot. You wonder how you might be able to entertain all of this at
once. But wait. Remember how well computers do so many
things so quickly? Well, everyone tells us they can’t hold a candle to
the human mind. The mind God gave you can do all of this and
much more.
statement meaning “I can do two things at once.” Well, that it’s
not very hard to chew gum while ambling down the street everyone
will agree. But there are things that are more difficult to do at
the same time. For instance, can you pat the top of your head
while rubbing your stomach in a circular motion? Some people
can, but many cannot. And another thing that an erstwhile counselor
may find difficult is to think about several things while listening
carefully to a counselee. Some can; many more cannot.
Because of this they may pause unnaturally in their responses, miss
important data, think poorly and so forth. It is not all that easy
unless you have trained yourself to do so.
“Is it necessary? Is it even possible?” you may wonder. I know
that it sounds like an arduous task to undertake if you find it hard
to think that way. But please don’t stop reading. Let’s consider the
matter a bit.
A counselee is telling you that her husband hit her and that she
is ready to leave him. What – if anything – goes through you mind
at that moment (remember, she will continue to talk)? What should
arise in your thinking is some questions: “Was it really a hit or was
it simply a push?” “Did she hit him too?” “Is this an abuse case
that must be reported to the authorities?” “Will I be able to forestall
a divorce?” “What will I need to say and ask next, and to
whom – Dave or Ginger?” “Will this involve Church Discipline?”
and, possibly, even more. In addition, perhaps you will even find it
necessary to utter a brief prayer: “Lord help me!”
“Too much for me,” you say. I know. I know. It sounds like a
lot. You wonder how you might be able to entertain all of this at
once. But wait. Remember how well computers do so many
things so quickly? Well, everyone tells us they can’t hold a candle to
the human mind. The mind God gave you can do all of this and
much more.
Helping Those Who Grieve - Beaulieu, JOFMM Spring 2004
There seems to be a growing number of church-based or spiritually-
oriented grief and trauma related counseling “ministries.”
Increasingly, church members are coming to pastors and leaders in
the church for assessments on them. Some people simply become
involved without knowing much, if anything, about the theological
or philosophical background of these services. “Surely if it is sponsored
by a church and is ‘Christian,’ then it must be biblical and
good!” Sometimes this is the case, but many times it is not.
Recently a parishioner came to me with material from a training
seminar on helping those who grieve. He had attended this seminar
at a sister church in our area where the pastor had wholeheartedly
endorsed the program. Further, the training material was
developed and conducted by representatives from another major
denomination. Yet, with a little research and careful reading of the
material, it became clear that major unbiblical presuppositions
served as supports for the theology and methodologies associated
with this approach for dealing with grief.
oriented grief and trauma related counseling “ministries.”
Increasingly, church members are coming to pastors and leaders in
the church for assessments on them. Some people simply become
involved without knowing much, if anything, about the theological
or philosophical background of these services. “Surely if it is sponsored
by a church and is ‘Christian,’ then it must be biblical and
good!” Sometimes this is the case, but many times it is not.
Recently a parishioner came to me with material from a training
seminar on helping those who grieve. He had attended this seminar
at a sister church in our area where the pastor had wholeheartedly
endorsed the program. Further, the training material was
developed and conducted by representatives from another major
denomination. Yet, with a little research and careful reading of the
material, it became clear that major unbiblical presuppositions
served as supports for the theology and methodologies associated
with this approach for dealing with grief.
Three Dangerous Ministry Implications of Open Theism - Quinn, JOFMM Spring 2004
One of the most beloved aspects of the doctrine of God is his
omniscience. When believers are struggling with how to understand
God’s will and care for them, the knowledge of his exhaustive
knowledge (especially his foreknowledge) is of a tremendous,
joyful significance. The omniscience – or the all-perfect knowledge
of God – is precious to saints because it shows that he has total
and complete awareness of all their needs and will perform whatever
providential steps necessary to bring about their ultimate
good and his glory. Several Scripture texts also clearly show God’s
omniscience. For example, the apostle John declares that “God is
greater than our heart and knows all things.” One of Job’s counselors,
Elihu, said that God is “perfect in knowledge” (Job 37:16).
One of the more famous passages is Isaiah 46:9–10, which says, “I
am God, and there is no other; I am God, and there is no one like
me, declaring the end from the beginning, and from ancient times
things which have not been done, saying, ‘My purpose will be
established, and I will accomplish all my good pleasure.’”...
omniscience. When believers are struggling with how to understand
God’s will and care for them, the knowledge of his exhaustive
knowledge (especially his foreknowledge) is of a tremendous,
joyful significance. The omniscience – or the all-perfect knowledge
of God – is precious to saints because it shows that he has total
and complete awareness of all their needs and will perform whatever
providential steps necessary to bring about their ultimate
good and his glory. Several Scripture texts also clearly show God’s
omniscience. For example, the apostle John declares that “God is
greater than our heart and knows all things.” One of Job’s counselors,
Elihu, said that God is “perfect in knowledge” (Job 37:16).
One of the more famous passages is Isaiah 46:9–10, which says, “I
am God, and there is no other; I am God, and there is no one like
me, declaring the end from the beginning, and from ancient times
things which have not been done, saying, ‘My purpose will be
established, and I will accomplish all my good pleasure.’”...
Preaching: The Heart of a Biblical Church Growth Philosophy - Johnson, JOFMM Spring 2004
Americans love success stories, and huge churches epitomize
success in a massive way. Mega-churches have congregations that
are made up of the young, the popular, and the materially wealthy.
They represent everything you and I wanted to be when we grew
up. And wherever you find the mega-church these days, you will
usually find pragmatism.
Pragmatism is the theory that the importance of any method
must be measured in practical terms by its success or failure. The
pragmatist is somewhat less concerned with the truth or falsehood
of any given proposition or approach than it is with its effectiveness.
The main question is, “Does it work?” In other words, the
pragmatist is driven by methodology, not theology.
Pragmatic approaches to church growth have especially flourished
in America, partly because pragmatism is so deeply rooted in
our culture’s national consciousness; but also because this kind of
pragmatism has been responsible for the rise of a new generation
of mega-churches admired and envied by many American evangelicals...
success in a massive way. Mega-churches have congregations that
are made up of the young, the popular, and the materially wealthy.
They represent everything you and I wanted to be when we grew
up. And wherever you find the mega-church these days, you will
usually find pragmatism.
Pragmatism is the theory that the importance of any method
must be measured in practical terms by its success or failure. The
pragmatist is somewhat less concerned with the truth or falsehood
of any given proposition or approach than it is with its effectiveness.
The main question is, “Does it work?” In other words, the
pragmatist is driven by methodology, not theology.
Pragmatic approaches to church growth have especially flourished
in America, partly because pragmatism is so deeply rooted in
our culture’s national consciousness; but also because this kind of
pragmatism has been responsible for the rise of a new generation
of mega-churches admired and envied by many American evangelicals...
Wild Kingdom: The Rage in Men's Ministries - Street, JOFMM Spring 2004
It may surprise you to hear that Christian men have lost their
masculinity. It is considered to be such a serious epidemic that a
growing number of churches are retrofitting their ministries to
help men find it. In the aftermath of the feminization of the postmodern
male, men’s ministries are redefining their purpose to be
the therapeutic guide in this adventure of masculine self-discovery.
“I am searching for an even more elusive prey…something that
can only be found through the help of the wilderness…I am simply
searching, as many men (and hopeful women) are, for an
authentic masculinity,” John Eldredge writes in Wild at Heart.1 It is
literally a walk on the wild side that takes the Christian male back
to nature in order to rediscover his inner man (or boy, as the case
may be).
Women may look around and bemoan the absence of the men
at church now-a-days. Where are they? The men’s ministry has
taken them to wilderness. They have gone on a search for what it
means to be a feral man. Eldredge describes deep masculine longings
as being the “core to who and what I am and yearn to be…in
the heart of every man is a desperate desire for a battle to fight, an
adventure to live, and a beauty to rescue.”2 Subsequently churches
are planning ministry events for men to fulfill this “desperate
desire.” Events such as special army-like boot camps, wilderness
retreats, rugged backpacking and mountain climbing trips, cliff
repelling, paint-ball wars, whitewater canoeing and rafting, skydiving,
bungee jumping, etc. no longer as activities for men to enjoy
together but as therapeutic events meant to help men find their
distinctive gender-identity within...
masculinity. It is considered to be such a serious epidemic that a
growing number of churches are retrofitting their ministries to
help men find it. In the aftermath of the feminization of the postmodern
male, men’s ministries are redefining their purpose to be
the therapeutic guide in this adventure of masculine self-discovery.
“I am searching for an even more elusive prey…something that
can only be found through the help of the wilderness…I am simply
searching, as many men (and hopeful women) are, for an
authentic masculinity,” John Eldredge writes in Wild at Heart.1 It is
literally a walk on the wild side that takes the Christian male back
to nature in order to rediscover his inner man (or boy, as the case
may be).
Women may look around and bemoan the absence of the men
at church now-a-days. Where are they? The men’s ministry has
taken them to wilderness. They have gone on a search for what it
means to be a feral man. Eldredge describes deep masculine longings
as being the “core to who and what I am and yearn to be…in
the heart of every man is a desperate desire for a battle to fight, an
adventure to live, and a beauty to rescue.”2 Subsequently churches
are planning ministry events for men to fulfill this “desperate
desire.” Events such as special army-like boot camps, wilderness
retreats, rugged backpacking and mountain climbing trips, cliff
repelling, paint-ball wars, whitewater canoeing and rafting, skydiving,
bungee jumping, etc. no longer as activities for men to enjoy
together but as therapeutic events meant to help men find their
distinctive gender-identity within...
What's Up With the Weigh Down Diet? - Pasma, JOFMM - Spring 2004
Heidi and her husband, Trevor, have been members of the local
Weigh Down Workshop and they both have seen tremendous
results. So much so, that Heidi just became the local WDW coordinator.
Now she’s come to talk to you, pastor, about starting a
workshop in the church. You’re not really against the idea. In fact,
it’s hard to argue against success, not just in weight loss, but in the
newly-found enthusiasm for God and the joy this couple exhibits.
This seems a cut above the usual Christian weight loss programs.
Yet the choice you and the leadership must make may just be the
choice between some minor irritations in the congregation and
potential disaster.
This short article seeks to alert you to the “potential disaster” to
your congregation that lurks in WDW. Given space limitations, this
cannot be a detailed discussion of a popular weight loss program,
but it can at least alert you to the risks you run by giving this program
official recognition or encouraging your congregants to
attend.
Weigh Down Workshop and they both have seen tremendous
results. So much so, that Heidi just became the local WDW coordinator.
Now she’s come to talk to you, pastor, about starting a
workshop in the church. You’re not really against the idea. In fact,
it’s hard to argue against success, not just in weight loss, but in the
newly-found enthusiasm for God and the joy this couple exhibits.
This seems a cut above the usual Christian weight loss programs.
Yet the choice you and the leadership must make may just be the
choice between some minor irritations in the congregation and
potential disaster.
This short article seeks to alert you to the “potential disaster” to
your congregation that lurks in WDW. Given space limitations, this
cannot be a detailed discussion of a popular weight loss program,
but it can at least alert you to the risks you run by giving this program
official recognition or encouraging your congregants to
attend.
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