Antiquarian Anabaptist

Apologetics from an Anabaptist perspective

Tag Archives: gospel

Sidetracked?

The purpose of the church is to share the gospel and make disciples in all the world. It is also important to keep the church pure. Is it possible that so much time and energy is spent on this maintenance that it becomes our main mission?

Wouldn’t that be like a farmer who spends all his time maintaining and adjusting his combine and never gets it out into the field for the harvest?

Adapted from Guidelines for Christian Living, first printed in 1971

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The problem of ethnic pride

I read a number of English language historical novels when I was young. The English heroes were brave, honest, noble and kind. The villains, often French or Spanish, were shifty-eyed, cowardly dishonest and cruel. I accepted this as truth, and, being of English ancestry, it felt good to be able to identify with the good guys.

Later in life I learned to read French and read some books of the same sort. Imagine my shock to find that in these books the French were honest, noble and brave, considerate of others, kind to the weak. The English were traitors, untrustworthy, dishonest, promise-breakers and capable of incredible cruelty.

Through reading a number of books of history in my adult years I discovered that the French had ample grounds to consider the English as perfidious, dishonest and villainous. Our school history books had been quite selective in the information they provided.

I concluded that every nation and ethnic group has this picture of themselves as possessing all the virtues and of other peoples as possessing all the vices.

Does becoming a Christian take care of these attitudes? When God calls us and we come face to face with the ugliness of our sinful nature, that is a humbling experience. If we repent and find peace with God, the reality of our sinfulness should ever be with us to prevent us from thinking too highly of ourselves. Thus, a Christian is a humble person, on a spiritual, personal level. But does that change our attitude about the inherent superiority of our ethnic group? Not necessarily.

This is why a congregation that is predominantly of one ethnic group is in a precarious position. We cannot lose all of the attitudes that we have soaked in since we were little children. There are rough edges that are a stumbling block to others that we will never be aware of until we mix with people of other ethnic origins who hold to the same faith.

We will be exposed to the rough edges that other people have. Through mutual apologies and forgiveness we will learn to appreciate one another, our fellowship will be enhanced and the gospel witness will grow stronger. People looking on will grasp that it is not a shared ethnic background that brought us together and holds us together, but a shared faith in the gospel of the Lord Jesus Christ..

What is an indigenous church?

An indigenous church is one that has been planted in a new environment, taken root and grows and thrives without outside support. People in the community do not see a cultural barrier between themselves and members of the church and conclude that any differences between them and the members of this church are due to their spiritual beliefs. The faith remains true to its roots, unmixed with local spiritual beliefs and practices, but lifestyle and culture have adapted to the new environment.

The three self principle
These principles of an indigenous church in another land or culture were first described 150 years ago by a Christian missionary. I was a little put off at first because Communist China has appropriated the three self label for what is essentially a state-controlled church. But I haven’t found a better way to describe the working of an indigenous church.

1) Self-governing. The faith has taken root in the new location and local leaders can be trusted to replace the missionaries. They are grounded in the faith and following the lead of the Holy Spirit. From now on the local church will make its own decisions with an understanding of the local culture that a missionary can never quite attain.

2) Self-supporting. Members are giving sacrificially to their church and it is able to meet its own needs. Outside financial support, except in cases of dire emergency, will undermine the local church and damage relations between them and the churches in other countries.

3) Self-propagating. This church will extend its ministry in its local area and beyond without outside help. If we wish to spread the gospel around the world we need to establish churches that will then start other churches.

Discipleship
The Great Commission says “Go ye therefore, and teach all nations” (Matthew 28:19). The Greek word that is here translated teach is the verb form of the noun that means disciple. Thus, Jesus is telling us to go and make disciples in all nations. It is not enough to baptize new converts, they need to be discipled: taught, mentored, and encouraged so that they are equipped to help disciple others. “. . . the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love” (Ephesians 4:16).

Missionary hymns

I think the old missionary hymns leave many of us feeling a little uneasy. Those references to carrying the gospel to every dark land  – was there a deliberate inference that lands where white people dwell are more enlightened and the lands where darker skinned people dwell are in spiritual darkness? I fear that idea seemed self-evident to white people 100 to 200 years ago.

It’s not so evident today and I think we should stop singing those hymns. I don’t believe that we should stop missionary activity, but perhaps the greater need in our day is right under our noses. While Christianity has taken root on other continents, it is in danger of being uprooted in Europe and North America.

That leads me to the other concern I have with the old missionary hymns – many of them take it for granted that missionary activity can only happen in lands that are across the ocean waves.

Churches in Nigeria have taken note of the increase of unbelief, paganism and idolatry in Europe and North America and are sending out missionaries to do what we seem to have forgotten how to do. In our nearest city, Saskatoon, three Nigerian denominations have placed missionaries and are establishing congregations.

I wonder what kind of missionary hymns they sing in Nigeria?

Sin

“Almighty and most merciful Father, We have erred and strayed from thy ways like lost sheep,  We have followed too much the devices and desires of our own hearts, We have left undone those things which we ought to have done, And we have done those things which we ought not to have done; And there is no health in us. But thou, O Lord, have mercy upon us, miserable offenders..”

“Almighty God, Father of our Lord Jesus Christ, Maker of all things, Judge of all men: We acknowledge and confess our manifold sins and wickedness, Which we from time to time most grievously have committed, By thought, word, and deed, Against thy Divine Majesty. We do earnestly repent, And are heartily sorry for these our misdoings.”

These quotations come from the Book of Common Prayer of the Anglican Church of Canada. The first is part of the confession in the Morning Prayer and Evening Prayer services. The second is from the confession in the Communion Service. The capitalization is the way it was in the book. For ten years in my youth I, along with the whole congregation,  recited one or the other of these confessions aloud every Sunday.

These are only words printed in a book, readily memorized and often pronounced without giving much thought to them. Still, for those with ears to hear and hearts to consider, they were a constant reminder that we are miserable sinners and there is no health in us.

We can dismiss those words as meaningless rote recital. For many people that was all they were. But have we gained in spirituality when most churches today hardly talk of sin?

C.S. Lewis discovered 75 years ago that most people he talked to had no concept of sin. Many of the things that churches have always named as major sins did not seem to be sin at all to people. They had been educated out of that old-fashioned notion. Some way had to be found to deliver the diagnosis that all people are sinners before they would have any inclination to hear of a remedy for sin.

“I cannot offer you a water-tight technique for awakening the sense of sin. I can only say that, in my experience, if one begins from the sin that has been one’s own chief problem during the last week, one is very often surprised at the way the shaft goes home. But whatever method we use, our constant effort must be to get their mind away from public affairs and ‘crime’ and bring them down to brass tacks — to the whole network of spite, greed, envy, unfairness and conceit in the lives of ‘ordinary decent people’ like themselves (and ourselves).” (C.S. Lewis, from a talk given in 1945, reprinted in God in the Dock ©1970, published by Eerdmans.)

That is very much the challenge that faces us today. If we are not conscious of our own sin and sinfulness, we won’t get very far in trying to share the gospel with others. James admonishes us: “Confess your faults one to another, and pray one for another, that ye may be healed.” How often do we do that? How often do we talk about other people’s faults?

The Anglican Church of Canada, the Episcopal Church in the USA and most congregations of the Church of England no longer use the Book of Common Prayer. In Africa, Asia and Latin America, Anglican Churches are fast-growing evangelical bodies. They have broken fellowship with the Anglican and Episcopal churches in Canada and the USA.

Ten years ago the Anglican Church of Canada commissioned a study on their future. The conclusion was that if present trends continue, in 75 years the Anglican Church of Canada will consist of two members.The trend has continued, and will continue. A church that no longer acknowledges sin has no reason for its existence. The Anglican Church of  Nigeria is now planting congregations in North America, including one in Saskatoon.

I am an Anabaptist today, not an Anglican. I am just trying to point out a graphic illustration of what happens to a church that decides to drop the issue of sin. That is a danger for all of us. We are not apt to ever make a decision to drop it, we just let it fade away. In such a condition, we no longer have a gospel to present to our neighbours — or our children.

Have we misdiagnosed the problem?

It is at least 50 years since C.S. Lewis wrote: “The greatest barrier I have met is the almost total absence from the minds of my audience of any sense of sin . . . We have to convince our hearers of the unwelcome diagnosis before we can expect then to welcome the news of the remedy.” (from God in the Dock, published by Eerdmans.)

The evangelism methods of 100 years ago still work quite well in many places in third world countries. Not so well in North America and Europe. In fact, hardly at all. Why, they don’t even seem to have a lot of impact on children raised in Christian homes.

Evangelicals have responded in various ways: We have to try harder; We have to make our approach more seeker-friendly; We have to avoid those parts of the gospel message that people find offensive.

Have we misdiagnosed the problem? People have been told for the last 100 years, by people calling themselves Christian, that it is the society around us that needs fixing; people aren’t sinners, the world we live in is sinful. Fix the world and we can all live like Christ wants us to live.

There is now a continual hubbub around us of people trying to save the world. And it seems that they are in a constant state of outrage towards those who don’t wholeheartedly endorse their project for fixing the world. If one steps back a moment to observe, it all goes to prove that people are indeed sinners. The anger, hatred, harassment and violence that comes forth from attempts to save the world actually prove the need for the message of the gospel.

Who is a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom. But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. This wisdom descendeth not from above, but is earthly, sensual, devilish. For where envying and strife is, there is confusion and every evil work.  But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy. And the fruit of righteousness is sown in peace of them that make peace. (James 3:13-18)

A holy appetite

Blessed are they which do hunger and thirst after righteousness:
for they shall be filled

Here is something more than mere vacuity, or penitence, or tranquil readiness. It is an ardent longing — a holy appetite for all that is right and good.
Filled — The Gospel can fill the largest desire for the true good.

-Daniel Whedon

No room for boasting

Blessed are the poor in spirit: for theirs is the kingdom of heaven.

For we brought nothing into this world” (1 Timothy 6:7). The Apostle was talking about material things, but I don’t think it does his words any violence to say that no one of us came into this world with any pre-qualifications for salvation. In that respect, we are all equally impoverished.

Perhaps we had parents who were genuine Christians in word and in life, and grandparents and great-grandparents. And they all belonged to a church that was firmly grounded on the unadulterated gospel of Jesus-Christ. That’s wonderful. It’s something for which to be thankful.

But it’s not something to boast about. Their faith is not transferable. I get no credit for the faith of someone else; my salvation is solely based on my relationship with Jesus Christ.

I was not saved because I was “raised in the church.” That gave me an opportunity to hear the gospel. But many others have had the same advantage and spurned it. There are many who grew up with the light of the gospel shining all around them who are now walking in darkness.

Others who grew up in the darkness of this world are now walking in the light. And are probably much more thankful for it than those for whom the light has been an everyday reality as far back as they can remember.

It is well and good for those who have been raised in Christian homes to be thankful. But there is only a fine line between thankfulness and boastfulness. When we talk much about our Christian heritage and think that it sets us apart from the common run of humanity, we are no longer poor in spirit. And to those around us who may be seeking for spiritual light, we are apt to be more of a hindrance than a help.

For who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it?” (1 Corinthians 4:7).

The spiritual riches that we enjoy are not our own. We did not inherit them. We did not acquire them by wisdom, by doing the right things, or by any other means at our disposal. These riches came from admitting that we were impoverished, blind and unable to help ourselves. Let us rejoice and be glad in them. But let’s forget the boasting.

What makes a church attractive?

Church attendance across Canada has been declining for years. Yes, there are new churches being built, some quite large. Many more are being torn down, or re-purposed. I suspect the majority of the people in our country have never set foot in a church. Nowadays, most weddings and funerals do not take place in a church. What would it take to change this decline?

Christian churches have always been engaged in helping widows and orphans, the poor and neglected. They called it charity, which means love, and most of it was genuinely motivated by love. A new idea came along – charity is demeaning to the poor. Churches could make themselves more meaningful by advocating for the government to take care of the poor, the sick, the needy. So now we have the nanny state, a security net to catch all those who fall, or are pushed, from the ranks of those who can care for themselves. But government agencies operate by rules and regulations and there is precious little love involved.

Meanwhile, people in droves have bailed out of the churches that advocated this system, feeling that if social reform is the important thing they can accomplish more through politics and other secular means. What these churches are really preaching is the gospel of money; and money can’t buy love, can’t buy happiness, can’t hold a church together.

More recently, many churches have re-jigged the way they do church in order to become more seeker friendly. This manifests itself in many ways – small, very informal groups with unstructured worship forms, all the way to mega churches with lots of pizzazz. Very often there will be coffee available before, during or after the service. New and different intrigues people for a while, eventually they weary of being fed only dessert, never a substantial meal. Is the gospel of new and different still the gospel of Jesus Christ?

The core of the gospel of Jesus Christ is: ” Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself.”

Isn’t this what people are longing for? How do we make our church more like this? The answer is that we can’t. The essence of a real, live, dynamic church is not in doing, but in being. We can try to persuade our church people to be more friendly, more welcoming, to care more about the people around them. These are all things they should do. But if the doing doesn’t come from a real love kindled in their heart by the Holy Spirit, their actions will cry out hypocrisy to all who see.

The ideal is a church where every member is keenly aware of God’s goodness, loves God with all his/her being and isn’t embarrassed to let others see that love. That means I need to start with myself and stop prodding others to do what I know I should do. None of us ever do things quite right, so we need to discern the working of the Holy Spirit in the lives of our brothers and sisters and not judge them by their awkwardness and clumsiness in following the Spirit. We need to love our neighbours enough to want them to know the same love and peace that we have.

If we try to do the things a real Christian should do, without being a real Christian, it will not work. If our goal is to love the Lord our God with all our heart, soul and strength, we will find endless opportunities to do and say things that will demonstrate that love to others. The more of us who do that, the more attractive the church will be.

Gerhard Roosen and the Amish division

The year was 1697. Mennonites fleeing persecution in Switzerland had been living in Alsace for some time. There was danger without because Louis XIV had sent his troops to annex Alsace to France. There was trouble within because Jacob Amman, one of the Mennonite ministers, accused the church of apostasy and worldliness. He demanded a strict conformity to a certain form of clothing and other outward things. Jacob Amman excommunicated all the Mennonites in Alsace, Switzerland and the Palatinate who did not see things his way. He and his followers were in turn excommunicated by the Mennonites. The followers of Jacob Amman came to be known as Amish.

In the midst of all this confusion, someone wrote to the aged elder Gerhard Roosen of Hamburg. The paragraphs below are excerpts from his reply. Roosen was 85 years old when he wrote this and remained active until his death in 1711 at the age of 99.

It should be noted that the original Mennonite settlers in Pennsylvania had fled from Switzerland to Holland before the division and later emigrated to America. Thus they had no part in this unedifying affair.

________________________________________________________

I am heartily sorry that you have been disturbed by some that think highly of themselves and make laws about things that are not required in the Gospel. Had the apostolic writings stated how and wherewith a believer should clothe himself, and a person travelling in other countries would find people living contrary to these rules, then this stand might be valid. But to contradict the Gospel in binding the conscience to a certain form in hats, clothes, shoes, stockings or hair, which forms differ from country to country, and to take upon himself to ban those that  who will not accept such rules; also to cast out of the church as leaven those who will not avoid such, is something that neither the Lord Jesus in the Gospels, nor the holy apostles have commanded, to be bound by these outward things, and have given neither law nor rule in this matter.

In all of Paul’s letters we do not find a single word that he has given commandments to believers what form or style of clothing they should have, but rather he admonishes to condescend to them of low state, in all humility. I consider it to be proper and right to conduct oneself like the customs of the country in which you sojourn. But it is reasonable and just that all luxury, pride, highmindedness and fleshly lust be avoided (1 John 2), and not quickly accept new styles of clothing nor alter them to conform to fashion. That is something to be disciplined. But where it has become common usage in a country it is honourable and proper to accept such usage, but to walk in humility.

Thanks be to God, I do not want lust of the eyes nor pride of this world, but have always worn nearly the same pattern of clothing. But if I put on another style, according to the usage of the country, should I have been banned because of it? That would have been unreasonable and contrary to Scripture.

The Lord has ordained, of course, that there should be discipline in the Church of God for stubborn members and such as resist the law of God in the Gospel. Therefore it must arise whether that which we intend to bind will also be bound there, or is commanded to be bound.

The Holy Scriptures must be our measuring standard. To them we must submit; not run ahead but follow them, not too rashly, but in carefulness, fear and affliction; for it is a perilous thing in the judgment of God to bind that which is not bound in heaven.

 

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