Category Archives: Prophecy

Articles, Education, Prophecy, Teaching

Christianity & the Birth of the West

While growing up in the United States during the Cold War, I had certain fanciful, even romantic ideas when it came to the continent of Europe:
•    A castle on every hill;
•    A cathedral on every street corner;
•    Art museums in every suburb;
•    Horse-drawn carriages travelling on cobbled streets to the sound of classical music;
•    A semi-aristocratic lifestyle, where people elegantly sip fine coffee and eat cake, while never being in a hurry;
•    A highly-intelligent population who can speak 3-5 languages each.
There is some truth to this idealised picture, but it is also true that this resembles a past glory. To understand this great continent, we need to go back into history. What makes Europe, ‘Europe.’ After all, it is part of the same land mass as Asia and even Africa (via the Suez Canal and Straits of Gibraltar). In theory, you could drive from Oslo to Singapore or Cape Town to Helsinki.
So what set Europe apart from the other continents and made it a world leader in its heyday?
Europe is the birthplace of western civilisation. From its soil was spawned the Renaissance, the Reformation, the Enlightenment, industrial and scientific revolutions, and the concept of liberal democracy, individual freedom, and human rights. These things have reached out and blessed the world.
However, they did not come in a vacuum. For the foundations of western civilisation rest on two pillars:
1.       Greco-Roman philosophy, culture, and heritage (also known as Hellenism);
2.       Judeo – Christian theology, ethics, and morality.
These two pillars are what make Europe, and the western world, what they are. In this article, we will look at Christianity and Europe. Indeed, we argue that without Christianity, Europe would not have the identity that it enjoys today.
The Gospel Comes to Europe
The spread of the Christian gospel occurred very rapidly. From its birthplace in Jerusalem, the good news of Christ went eastward towards India (doubting Thomas was reputed to have ministered in Chennai), southwards to Africa thanks to Mark, who gave us the second gospel. It went westward to Spain, perhaps by the Apostle Paul himself. Then northward and westward into Europe. So within time North Africa, the Middle East, and the southern part of Europe became Christian.
The Jewish people in Biblical times were agrarian in nature and had little experience or interest in maritime activities. Which means they had little to do with the Mediterranean world, especially the northern shore which is Europe. With Rome as their imperial masters, they only dealt with Europe when they had to. Paradoxically, it was in the very direction that the Jews avoided which became the most fertile and resilient ground for spread of Christianity, especially after North Africa and the Middle East came under Islamic rule in the 7th Century AD.
Paul the apostle is given much credit for bringing the gospel to Europe. Indeed, his efforts are worthy of celebration, but he was not the only one. For example, neither Paul nor Peter founded the church of Rome. In fact, when Paul wrote the Epistle to Romans, he had not yet visited the church or city. In the catalogue of nations present at the Day of Pentecost, only the ‘strangers of Rome, Jews and proselytes’ were from Europe. The churches Paul planted on European soil included Philippi, Thessalonica, Berea, Athens, and Corinth. All of these are in modern Greece. As mentioned, there was a church (or series of house churches) in the imperial capital of Rome, and the good news spread elsewhere. Aristobulous was sent by the church in Tyre, Phoenicia, to Britain in around AD 37 and within half a millennium there were over 100 bishops. Armenia was the first nation to adopt Christianity as its religion in 301 AD and the gospel continued to spread elsewhere.
From Illegal to Legal
For the first three centuries, the Christian church was considered to be a ‘religio illicita,’ in contrast to the Jewish religion which was deemed ‘religio licita.’ The Jews were given relative tolerance and autonomy, and Christianity, when it was still considered a Jewish sect, from under its covering. Yet, when the separation and divorce between Judaism and Christianity finally occurred, the Church was subject to periodic bouts of severe persecution. Even the Roman Emperor Nero used the the fire of Rome in AD 64 as a pretext for punishing Christians, who he blamed for the flames.
Then something amazing happened. First, the church grew miraculously, despite the persecution. Estimates say that 10% of the population of the empire was Christian. Second, the emperor of the Roman Empire converted to the very faith that his predecessors sought to destroy. Constantine saw a cross in the sky and heard the words ‘By this sign you will have victory.’ He went on to win the Battle of Milvian Bridge in 312 AD. He then issued the ‘Edict of Milan,’ granting official tolerance to the Christian Church. Next, he personally convened the Council at Nicaea in 325 AD, where the Arians were condemned. This council brought civil recognition to Christianity. By the end of the fourth century, Christianity had been ‘legalised’ and ‘imperialised.’ The legalisation was symbolised by the destruction of the pagan temple in Alexandria in AD 391. Christianity became the state religion of the Roman Empire..
An interesting note: Constantine sent his mother Helena to Palestine to discover places associated with the life of Jesus. As a result of her visit, two churches were established that are still with us to this day: the Church of the Nativity in Bethlehem, commemorating Christ’s birth, and the Church of the Holy Sepulchre, on the traditional sites of Calvary and the tomb.
The fall of Rome in the fifth century AD left a vacuum filled by the Bishop of Rome, popularly called ‘the Pope.’Charlemagne was crowned Holy Roman Emperor in 800 AD.  The Christianisation of Europe continued. The Vikings were Christianised in 911 AD. King Charles the Simple of France invited them to settle, on the condition that they convert to Christianity. These Vikings became known as the Normans, who went on to conquer England.
The Russian ruler wanted to be associated with Europe. He listen to a Jew, Catholic, and Orthodox explained their religions. So in 950 AD Olga converted Russia into Eastern Orthodox Christianity.
Massive changes occurred since then, with the Middle Ages (which spawned the great universities), the launch of the Crusades, the Reformation, Thirty Years War (1618-1648), and the like. There were also the Muslim invasions, either by the Arabs in the eighth century, or the Ottoman Turks from the sixteenth & seventeenth century. Yet in all these things, looking at the universities, cathedrals, place names, legal system, all prove that Christianity and European identity have been greatly tied together.
TO BE CONTINUED

Articles, Education, Prophecy, Teaching

Christianity & the Birth of the West

While growing up in the United States during the Cold War, I had certain fanciful, even romantic ideas when it came to the continent of Europe:
•    A castle on every hill;
•    A cathedral on every street corner;
•    Art museums in every suburb;
•    Horse-drawn carriages travelling on cobbled streets to the sound of classical music;
•    A semi-aristocratic lifestyle, where people elegantly sip fine coffee and eat cake, while never being in a hurry;
•    A highly-intelligent population who can speak 3-5 languages each.
There is some truth to this idealised picture, but it is also true that this resembles a past glory. To understand this great continent, we need to go back into history. What makes Europe, ‘Europe.’ After all, it is part of the same land mass as Asia and even Africa (via the Suez Canal and Straits of Gibraltar). In theory, you could drive from Oslo to Singapore or Cape Town to Helsinki.
So what set Europe apart from the other continents and made it a world leader in its heyday?
Europe is the birthplace of western civilisation. From its soil was spawned the Renaissance, the Reformation, the Enlightenment, industrial and scientific revolutions, and the concept of liberal democracy, individual freedom, and human rights. These things have reached out and blessed the world.
However, they did not come in a vacuum. For the foundations of western civilisation rest on two pillars:
1.       Greco-Roman philosophy, culture, and heritage (also known as Hellenism);
2.       Judeo – Christian theology, ethics, and morality.
These two pillars are what make Europe, and the western world, what they are. In this article, we will look at Christianity and Europe. Indeed, we argue that without Christianity, Europe would not have the identity that it enjoys today.
The Gospel Comes to Europe
The spread of the Christian gospel occurred very rapidly. From its birthplace in Jerusalem, the good news of Christ went eastward towards India (doubting Thomas was reputed to have ministered in Chennai), southwards to Africa thanks to Mark, who gave us the second gospel. It went westward to Spain, perhaps by the Apostle Paul himself. Then northward and westward into Europe. So within time North Africa, the Middle East, and the southern part of Europe became Christian.
The Jewish people in Biblical times were agrarian in nature and had little experience or interest in maritime activities. Which means they had little to do with the Mediterranean world, especially the northern shore which is Europe. With Rome as their imperial masters, they only dealt with Europe when they had to. Paradoxically, it was in the very direction that the Jews avoided which became the most fertile and resilient ground for spread of Christianity, especially after North Africa and the Middle East came under Islamic rule in the 7th Century AD.
Paul the apostle is given much credit for bringing the gospel to Europe. Indeed, his efforts are worthy of celebration, but he was not the only one. For example, neither Paul nor Peter founded the church of Rome. In fact, when Paul wrote the Epistle to Romans, he had not yet visited the church or city. In the catalogue of nations present at the Day of Pentecost, only the ‘strangers of Rome, Jews and proselytes’ were from Europe. The churches Paul planted on European soil included Philippi, Thessalonica, Berea, Athens, and Corinth. All of these are in modern Greece. As mentioned, there was a church (or series of house churches) in the imperial capital of Rome, and the good news spread elsewhere. Aristobulous was sent by the church in Tyre, Phoenicia, to Britain in around AD 37 and within half a millennium there were over 100 bishops. Armenia was the first nation to adopt Christianity as its religion in 301 AD and the gospel continued to spread elsewhere.
From Illegal to Legal
For the first three centuries, the Christian church was considered to be a ‘religio illicita,’ in contrast to the Jewish religion which was deemed ‘religio licita.’ The Jews were given relative tolerance and autonomy, and Christianity, when it was still considered a Jewish sect, from under its covering. Yet, when the separation and divorce between Judaism and Christianity finally occurred, the Church was subject to periodic bouts of severe persecution. Even the Roman Emperor Nero used the the fire of Rome in AD 64 as a pretext for punishing Christians, who he blamed for the flames.
Then something amazing happened. First, the church grew miraculously, despite the persecution. Estimates say that 10% of the population of the empire was Christian. Second, the emperor of the Roman Empire converted to the very faith that his predecessors sought to destroy. Constantine saw a cross in the sky and heard the words ‘By this sign you will have victory.’ He went on to win the Battle of Milvian Bridge in 312 AD. He then issued the ‘Edict of Milan,’ granting official tolerance to the Christian Church. Next, he personally convened the Council at Nicaea in 325 AD, where the Arians were condemned. This council brought civil recognition to Christianity. By the end of the fourth century, Christianity had been ‘legalised’ and ‘imperialised.’ The legalisation was symbolised by the destruction of the pagan temple in Alexandria in AD 391. Christianity became the state religion of the Roman Empire..
An interesting note: Constantine sent his mother Helena to Palestine to discover places associated with the life of Jesus. As a result of her visit, two churches were established that are still with us to this day: the Church of the Nativity in Bethlehem, commemorating Christ’s birth, and the Church of the Holy Sepulchre, on the traditional sites of Calvary and the tomb.
The fall of Rome in the fifth century AD left a vacuum filled by the Bishop of Rome, popularly called ‘the Pope.’Charlemagne was crowned Holy Roman Emperor in 800 AD.  The Christianisation of Europe continued. The Vikings were Christianised in 911 AD. King Charles the Simple of France invited them to settle, on the condition that they convert to Christianity. These Vikings became known as the Normans, who went on to conquer England.
The Russian ruler wanted to be associated with Europe. He listen to a Jew, Catholic, and Orthodox explained their religions. So in 950 AD Olga converted Russia into Eastern Orthodox Christianity.
Massive changes occurred since then, with the Middle Ages (which spawned the great universities), the launch of the Crusades, the Reformation, Thirty Years War (1618-1648), and the like. There were also the Muslim invasions, either by the Arabs in the eighth century, or the Ottoman Turks from the sixteenth & seventeenth century. Yet in all these things, looking at the universities, cathedrals, place names, legal system, all prove that Christianity and European identity have been greatly tied together.
TO BE CONTINUED

Articles, Education, Prophecy, Teaching

Jerusalem: Magnet for Christian Visits Part 01

We are all familiar with the 1967 Six Day War in Jerusalem and what transpired. Jerusalem was partitioned between Israel and Jordan after the 1948 War. Then came the Six Day War and Israel captured the Jordanian sector. This included the historic and sacred walled Old City and the Mount of Olives. Many of the Biblical sites are located in these places. At the end of June 1967 Israeli law was applied to eastern Jerusalem, meaning it was annexed to the Jewish state. Then in 1980, the Basic Law of Jerusalem as the eternal and indivisible capital of Israel was passed by the parliament, the Knesset.
All of this is well known.
Yet, what is overlooked is that there was a gradual change in a age-old phenomena called Christian pilgrimage to Jerusalem. Like a flowing river, foreign Christians have been coming to the holy city almost from the very beginning of the church age. After 1967, the demographics and numbers of pilgrims would change, slowly but surely.
The first bona fide known Christian visitor who left a record of his journey was Melito of Sardis in the second century AD. Then the Christianisation of the Roman Empire and of Jerusalem caused a spike in visits, starting in the 4th Century AD. At that time Jerusalem went from being a heathen city called Aelia Capitolina to a Christian holy city. Famous pilgrims of that period included Egeria and the anonymous pilgrim of Bordeaux.
Throughout the later centuries the ‘river of Christian pilgrimage’ continued to flow, regardless of who was in charge at the time and despite the risks. . Since the fall of the second temple in AD 70, Jerusalem has been occupied by the Romans, Byzantines, Persians, Arabs, Fatimids (Egypt), Seljuk Turks, Christian Crusaders, Ayyubids, Mamluks (Egypt), Ottomans (Turkey), British, and Jordanians. Since Israel took firm control of Jerusalem, what happened to the ‘river?’ This series will address that question.
Long before the advent of modern international ‘mass tourism,’ religious pilgrimage has been one of the prime motives for travel. This is especially true of the Middle East and the Bible lands, which are at the historic centre of monotheism.
By international standards, tourist arrivals to Israel are still modest, for example, 2.9 million arrivals in 2016, contrasted with 8.3 million in ‘far-away Australia,’ 30.3 million to Turkey, and a whopping 82.6 million to France (the USA had 75.6 million arrivals). Yet, there is evidence that numbers will continue to grow for Israel and the neighbouring countries, in part because of the thriving tourist industry working in tandem with a growing global spiritual awakening.
Some issues we want to explore is in this series of articles include: how have Christian visits to Jerusalem changed since the 1967 war? What do we mean by ‘pilgrim’ and ‘pilgrimage,’ especially contrasting it with ‘tourism?’ And are Christian visitors to Jerusalem and Israel ‘pilgrims’ or ‘tourists’ or both?
Why Do Christians Visit Jerusalem?
Christians have been interested in visiting Jerusalem since the First Century AD. This is somewhat remarkable considering the apparent trend towards ‘de-territorialisation’ found in the New Testament and patristic writings. In the Old Testament, the men of Israel were commanded to appear before the LORD three times a year for the pilgrimage feasts of Passover (Feast of Unleavened Bread), Pentecost (Feast of Weeks), and Tabernacles (Deuteronomy 16:16).
Yet, Jesus Christ in the New Testament says:
…the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the      Father…God is a Spirit: and they that worship him must worship him in spirit and in truth (John 4:21,24, KJV)
In other words,Now, the Lord says it does not matter where you worship God, only how.
Unlike Old Testament Judaism or Islam, there are no divine or apostolic commands that Christians must visit Jerusalem or holy sites. Like the patriarchs, Christians look for another city, a heavenly one (Hebrews 11:16). The earthly Jerusalem is in bondage to her children but the heavenly Jerusalem is free and mother of us all (Galatians 4 :25-26). Historically Christian rule over Jerusalem constituted less than 17% of the city’s history since the time of Christ two thousand years ago.
Despite these factors, many Christians are interested in visiting Jerusalem and the Holy Land (of all Christians who visit Israel, especially on a first visit, 99% will visit Jerusalem)? Why do a growing number of modern Christians travel to the Middle East  –  considered a war zone – and visit the city many consider the heart of the Arab-Israeli conflict?
Theology provides the most important reason. Jerusalem is the stage for redemption in Christ, where His suffering and death took place (Luke 18:31-33). The major events of Christ’s passion occurred here. Biblical eschatology plays a significant role in the attitude of many Christians toward Jerusalem. There are great similarities between classic Jewish eschatology and Christian eschatology, except that the Christian sees the coming of the Messiah as the Second Coming of Christ, with Jerusalem as the ultimate destination. For Christians the Holy City serves as the setting for the foundational events of the faith and the intersection of heaven and earth, temporal and eternal, carnal and spiritual.
Add to this the fact that there is 2,000 year old historical association between the Church and the Holy City. This is not to suggest that every Christian has a burning passion to visit Jerusalem, but the many who do visit come from a variety of denominational and theological perspectives. To be continued.
Kameel Majdali is Director of Teach All Nations (tan.org.au), an international Bible teacher, and has led 35 holy land tours. His PhD from Melbourne University was about this very topic. He has written 11 books, including: Melbourne to Jerusalem: A Pilgrim’s Progress in the 21st Century. His 4th annual Australia-Wide ‘Understanding the Times’ Tour with Vision Christian Radio is from 19 August to 29 October 2018. See vision.org.au for more details.

Articles, Education, Prophecy, Teaching

Jerusalem: Magnet for Christian Visits Part 01

We are all familiar with the 1967 Six Day War in Jerusalem and what transpired. Jerusalem was partitioned between Israel and Jordan after the 1948 War. Then came the Six Day War and Israel captured the Jordanian sector. This included the historic and sacred walled Old City and the Mount of Olives. Many of the Biblical sites are located in these places. At the end of June 1967 Israeli law was applied to eastern Jerusalem, meaning it was annexed to the Jewish state. Then in 1980, the Basic Law of Jerusalem as the eternal and indivisible capital of Israel was passed by the parliament, the Knesset.
All of this is well known.
Yet, what is overlooked is that there was a gradual change in a age-old phenomena called Christian pilgrimage to Jerusalem. Like a flowing river, foreign Christians have been coming to the holy city almost from the very beginning of the church age. After 1967, the demographics and numbers of pilgrims would change, slowly but surely.
The first bona fide known Christian visitor who left a record of his journey was Melito of Sardis in the second century AD. Then the Christianisation of the Roman Empire and of Jerusalem caused a spike in visits, starting in the 4th Century AD. At that time Jerusalem went from being a heathen city called Aelia Capitolina to a Christian holy city. Famous pilgrims of that period included Egeria and the anonymous pilgrim of Bordeaux.
Throughout the later centuries the ‘river of Christian pilgrimage’ continued to flow, regardless of who was in charge at the time and despite the risks. . Since the fall of the second temple in AD 70, Jerusalem has been occupied by the Romans, Byzantines, Persians, Arabs, Fatimids (Egypt), Seljuk Turks, Christian Crusaders, Ayyubids, Mamluks (Egypt), Ottomans (Turkey), British, and Jordanians. Since Israel took firm control of Jerusalem, what happened to the ‘river?’ This series will address that question.
Long before the advent of modern international ‘mass tourism,’ religious pilgrimage has been one of the prime motives for travel. This is especially true of the Middle East and the Bible lands, which are at the historic centre of monotheism.
By international standards, tourist arrivals to Israel are still modest, for example, 2.9 million arrivals in 2016, contrasted with 8.3 million in ‘far-away Australia,’ 30.3 million to Turkey, and a whopping 82.6 million to France (the USA had 75.6 million arrivals). Yet, there is evidence that numbers will continue to grow for Israel and the neighbouring countries, in part because of the thriving tourist industry working in tandem with a growing global spiritual awakening.
Some issues we want to explore is in this series of articles include: how have Christian visits to Jerusalem changed since the 1967 war? What do we mean by ‘pilgrim’ and ‘pilgrimage,’ especially contrasting it with ‘tourism?’ And are Christian visitors to Jerusalem and Israel ‘pilgrims’ or ‘tourists’ or both?
Why Do Christians Visit Jerusalem?
Christians have been interested in visiting Jerusalem since the First Century AD. This is somewhat remarkable considering the apparent trend towards ‘de-territorialisation’ found in the New Testament and patristic writings. In the Old Testament, the men of Israel were commanded to appear before the LORD three times a year for the pilgrimage feasts of Passover (Feast of Unleavened Bread), Pentecost (Feast of Weeks), and Tabernacles (Deuteronomy 16:16).
Yet, Jesus Christ in the New Testament says:
…the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the      Father…God is a Spirit: and they that worship him must worship him in spirit and in truth (John 4:21,24, KJV)
In other words,Now, the Lord says it does not matter where you worship God, only how.
Unlike Old Testament Judaism or Islam, there are no divine or apostolic commands that Christians must visit Jerusalem or holy sites. Like the patriarchs, Christians look for another city, a heavenly one (Hebrews 11:16). The earthly Jerusalem is in bondage to her children but the heavenly Jerusalem is free and mother of us all (Galatians 4 :25-26). Historically Christian rule over Jerusalem constituted less than 17% of the city’s history since the time of Christ two thousand years ago.
Despite these factors, many Christians are interested in visiting Jerusalem and the Holy Land (of all Christians who visit Israel, especially on a first visit, 99% will visit Jerusalem)? Why do a growing number of modern Christians travel to the Middle East  –  considered a war zone – and visit the city many consider the heart of the Arab-Israeli conflict?
Theology provides the most important reason. Jerusalem is the stage for redemption in Christ, where His suffering and death took place (Luke 18:31-33). The major events of Christ’s passion occurred here. Biblical eschatology plays a significant role in the attitude of many Christians toward Jerusalem. There are great similarities between classic Jewish eschatology and Christian eschatology, except that the Christian sees the coming of the Messiah as the Second Coming of Christ, with Jerusalem as the ultimate destination. For Christians the Holy City serves as the setting for the foundational events of the faith and the intersection of heaven and earth, temporal and eternal, carnal and spiritual.
Add to this the fact that there is 2,000 year old historical association between the Church and the Holy City. This is not to suggest that every Christian has a burning passion to visit Jerusalem, but the many who do visit come from a variety of denominational and theological perspectives. To be continued.
Kameel Majdali is Director of Teach All Nations (tan.org.au), an international Bible teacher, and has led 35 holy land tours. His PhD from Melbourne University was about this very topic. He has written 11 books, including: Melbourne to Jerusalem: A Pilgrim’s Progress in the 21st Century. His 4th annual Australia-Wide ‘Understanding the Times’ Tour with Vision Christian Radio is from 19 August to 29 October 2018. See vision.org.au for more details.

Articles, Education, Prophecy, Teaching

CULTURE WAR PART 05: A HANDY COMPARATIVE GUIDE BETWEEN PROGRESSIVES & CONSERVATIVES

Progressivism (P) Vs. Conservatism (C)
When you understand a problem, you are halfway towards a solution!
As we have learned, there are two sides of the on-going, half-century old ‘culture war:’ The left-leaning secular progressives (sometimes called ‘liberals’), versus the right-leaning traditional values conservative (also known as ‘social conservatives’). The secular progressives dominate our political parties, mainstream media, academia, big business, some parts of the judiciary, and the entertainment industry. Many mainstream people and some cultural leaders subscribe, at least in part, to the traditional values side.
This handy guide will help distinguish between progressives (P) and conservatives (C).
1. Worldview
P: Concerned with economic material side of man;
C: Concerned with the entire person, including moral & spiritual.
2. Identity
P: Identity Politics;
C: Character (Martin Luther King Jr., in his epic 1963 speech, I Have A Dream, said he wanted his children to be judged by content of their character, not the colour of their skin).
3. Size of Government
P: Large government is the solution (Obama);
C: Large government is the problem (Reagan).
4. Human Nature
P: Human nature is good;
C: Human nature is good & evil, hence the need for ‘checks’ and ‘balances’ in government.
5. Issues of Life & Death
P: Supports abortion, euthanasia, assisted suicide;
C: Thoroughly pro-life.
6. Attitude towards Change
P: Change for change’s sake;
C: Only change for the better will do.
7. Immigration
P: Believes in open door, unfettered migration. Borderless;
C: Believes in sustainable, controlled migration. Borders matter.
8. Definition & Redefinition
P: Everything is subject to redefinition, including time-honoured things like marriage, family, gender, mother & father, husband & wife;
C: Prove all things; hold fast to what is good
9. Multiculturalism
P: Multiculturalism: All cultures are equally benign, beneficial, and no culture is superior to any other. Integration into the new country is not encouraged;
C: Melting Pot: Migrants blend into the culture where they now reside. Some cultures are better than others, otherwise, immigration would be two-way traffic between main cultures.
10. Gender
P: Transgenderism: Gender is a social construct, changeable and fluid;
C: Male & female: gender is fixed.
11. Definition of Marriage
P: Marriage redefinition;
C: Marriage integrity. Retains traditional definition.
12. Attitudes towards Wealth
P: Wealth redistribution (Obama: spread the wealth around);
C: Wealth creation
13. Religion & Conscience
P: Freedom of worship (you are free to do as you like only in your home and house of worship);
C: Freedom of religion & conscience (you are free to express and live your convictions, publicly and privately).
14. Freedom of Speech
P: Controlled speech: including political correctness, self-censorship, hate speech legislation, sensitivity lessons;
C: Freedom of speech.
15. Government Regulations
P: Regulations are important;
C: Cut the red-tape, unshackle the economy.
16. Liberalism
P: New ‘liberalism’ where ‘equality is everything’ and the individual’s rights more important than community welfare;
C: Classic liberalism: open to other views, values individualism, freedom and human rights.
17. Welfare vs. Charity
P: Believes in an expansive (and very costly) welfare state;
C: Private charity, family support, and individual responsibility.
18. Interpretation of Key Texts
P: Deconstruction;
C: Let the text speak for itself.
19. Judeo-Christian Morals, Values, Ethics
P: Rejects or minimises Judeo-Christian ethics, values, and morality;
C: Upholds the values of Judeo-Christianity.
20. Social Justice
P: Social justice, which includes radical politics and income redistribution;
C: Justice: rewarding the righteous and punishing the wicked.
21. Palestine & Israel
P: Supports Palestine (and hard-left supports radical Islam);
C: Supports Israel. Some can also simultaneously care for Palestinians.
22. Victimhood
P: Focus on victimhood;
C: Focus on victory.
23. Equality
P: Equality of outcomes;
C: Equality of opportunity.
24. Beneficiaries of the System
P: Central planners, bureaucrats & welfare recipients benefit;
C: Innovative, hard-working people and society as a whole benefit.
25. Coercion vs. Cooperation
P: Coercive; cooperation is not optional when enacting the progressive agenda;
C: Cooperative.
26. The Narrative
P: The narrative matters – no matter what is the reality or truth;
C: The truth matters – no matter what is the narrative
27. Marriage & Family
P: Marriage & family are lifestyle options;
C: Marriage & family is the building block of a sound, solid society: a duty and delight.
28. Affirmative Action
P: Believes AA levels the playing field and brings equality;
C: See AA as state sanctioned (reverse) racial discrimination, counterproductive.
29. Wealth
P: Social injustice;
C: Reward for enterprise and/or hard work.
30. Wealth Redistribution
P: Social justice;
C: Theft.
31. Human Condition
P: Views people as ‘have’s’ and ‘have nots;’
C: Views people as ‘cans’ and ‘cannots’ and ‘wills’ and ‘will not.’
32. Attitude to Goodness
P: Likes to ‘feel good’ regarding a particular action;
C: Wants to ‘do good’ and ‘be good’ regarding a particular action.
33. Religious Liberty
P: Takes second place to anti-discrimination;
C: Fundamental to freedom and must be fully preserved.
34. Purpose of Government
P: Give fairness of outcomes; bestows human rights; take care of our needs;
C: Life, liberty, and property; infrastructure and defence.
QUOTES TO PONDER
Equality/Inequality: ’The worst form of inequality is to try to make unequal things equal’ – Aristotle
Deficits: ’We don’t have a trillion-dollar debt because we haven’t taxed enough; we have a trillion-dollar debt because we spend too much’ — Ronald Reagan
Capitalism vs. Socialism: ’The inherent vice of capitalism is the unequal sharing of blessings; the inherent virtue of socialism is the equal sharing of miseries’ – Winston Churchill
Social Justice: ’The idea of social justice, as Friedrich Hayek observed long ago, is a mirage, a social fiction of the left. There is no ‘society’ that distributes income unfairly, and no ‘society’ that could make the distribution just. Social justice is the rationale for a political elite to appropriate what others have earned and distribute it to their own constituencies to increase their power’ – David Horowitz
‘The Strange Age?’ Consider the following:
•Good is called evil and evil is called good;
•The exception is the rule;
•Fantasy is chosen over facts;
•Rhetoric is deemed more valuable than reality;
•Charisma is cherished more than character;
•Style is preferred over substance;
•Minority rules – and to hell with the welfare of the majority;
•Individual rights trump community welfare;
•The abnormal is declared normal and normal is treated like a disease;
•Intolerance has now become the ‘new tolerance’ & classic tolerance is relegated to the museum;
•Nonsense is now the new ‘common sense,’ while true ‘common sense’ is beaten senseless, survives on a life-support machine, and the knob is about to be turned off.

Articles, Education, Prophecy, Teaching

CULTURE WAR PART 05: A HANDY COMPARATIVE GUIDE BETWEEN PROGRESSIVES & CONSERVATIVES

Progressivism (P) Vs. Conservatism (C)
When you understand a problem, you are halfway towards a solution!
As we have learned, there are two sides of the on-going, half-century old ‘culture war:’ The left-leaning secular progressives (sometimes called ‘liberals’), versus the right-leaning traditional values conservative (also known as ‘social conservatives’). The secular progressives dominate our political parties, mainstream media, academia, big business, some parts of the judiciary, and the entertainment industry. Many mainstream people and some cultural leaders subscribe, at least in part, to the traditional values side.
This handy guide will help distinguish between progressives (P) and conservatives (C).
1. Worldview
P: Concerned with economic material side of man;
C: Concerned with the entire person, including moral & spiritual.
2. Identity
P: Identity Politics;
C: Character (Martin Luther King Jr., in his epic 1963 speech, I Have A Dream, said he wanted his children to be judged by content of their character, not the colour of their skin).
3. Size of Government
P: Large government is the solution (Obama);
C: Large government is the problem (Reagan).
4. Human Nature
P: Human nature is good;
C: Human nature is good & evil, hence the need for ‘checks’ and ‘balances’ in government.
5. Issues of Life & Death
P: Supports abortion, euthanasia, assisted suicide;
C: Thoroughly pro-life.
6. Attitude towards Change
P: Change for change’s sake;
C: Only change for the better will do.
7. Immigration
P: Believes in open door, unfettered migration. Borderless;
C: Believes in sustainable, controlled migration. Borders matter.
8. Definition & Redefinition
P: Everything is subject to redefinition, including time-honoured things like marriage, family, gender, mother & father, husband & wife;
C: Prove all things; hold fast to what is good
9. Multiculturalism
P: Multiculturalism: All cultures are equally benign, beneficial, and no culture is superior to any other. Integration into the new country is not encouraged;
C: Melting Pot: Migrants blend into the culture where they now reside. Some cultures are better than others, otherwise, immigration would be two-way traffic between main cultures.
10. Gender
P: Transgenderism: Gender is a social construct, changeable and fluid;
C: Male & female: gender is fixed.
11. Definition of Marriage
P: Marriage redefinition;
C: Marriage integrity. Retains traditional definition.
12. Attitudes towards Wealth
P: Wealth redistribution (Obama: spread the wealth around);
C: Wealth creation
13. Religion & Conscience
P: Freedom of worship (you are free to do as you like only in your home and house of worship);
C: Freedom of religion & conscience (you are free to express and live your convictions, publicly and privately).
14. Freedom of Speech
P: Controlled speech: including political correctness, self-censorship, hate speech legislation, sensitivity lessons;
C: Freedom of speech.
15. Government Regulations
P: Regulations are important;
C: Cut the red-tape, unshackle the economy.
16. Liberalism
P: New ‘liberalism’ where ‘equality is everything’ and the individual’s rights more important than community welfare;
C: Classic liberalism: open to other views, values individualism, freedom and human rights.
17. Welfare vs. Charity
P: Believes in an expansive (and very costly) welfare state;
C: Private charity, family support, and individual responsibility.
18. Interpretation of Key Texts
P: Deconstruction;
C: Let the text speak for itself.
19. Judeo-Christian Morals, Values, Ethics
P: Rejects or minimises Judeo-Christian ethics, values, and morality;
C: Upholds the values of Judeo-Christianity.
20. Social Justice
P: Social justice, which includes radical politics and income redistribution;
C: Justice: rewarding the righteous and punishing the wicked.
21. Palestine & Israel
P: Supports Palestine (and hard-left supports radical Islam);
C: Supports Israel. Some can also simultaneously care for Palestinians.
22. Victimhood
P: Focus on victimhood;
C: Focus on victory.
23. Equality
P: Equality of outcomes;
C: Equality of opportunity.
24. Beneficiaries of the System
P: Central planners, bureaucrats & welfare recipients benefit;
C: Innovative, hard-working people and society as a whole benefit.
25. Coercion vs. Cooperation
P: Coercive; cooperation is not optional when enacting the progressive agenda;
C: Cooperative.
26. The Narrative
P: The narrative matters – no matter what is the reality or truth;
C: The truth matters – no matter what is the narrative
27. Marriage & Family
P: Marriage & family are lifestyle options;
C: Marriage & family is the building block of a sound, solid society: a duty and delight.
28. Affirmative Action
P: Believes AA levels the playing field and brings equality;
C: See AA as state sanctioned (reverse) racial discrimination, counterproductive.
29. Wealth
P: Social injustice;
C: Reward for enterprise and/or hard work.
30. Wealth Redistribution
P: Social justice;
C: Theft.
31. Human Condition
P: Views people as ‘have’s’ and ‘have nots;’
C: Views people as ‘cans’ and ‘cannots’ and ‘wills’ and ‘will not.’
32. Attitude to Goodness
P: Likes to ‘feel good’ regarding a particular action;
C: Wants to ‘do good’ and ‘be good’ regarding a particular action.
33. Religious Liberty
P: Takes second place to anti-discrimination;
C: Fundamental to freedom and must be fully preserved.
34. Purpose of Government
P: Give fairness of outcomes; bestows human rights; take care of our needs;
C: Life, liberty, and property; infrastructure and defence.
QUOTES TO PONDER
Equality/Inequality: ’The worst form of inequality is to try to make unequal things equal’ – Aristotle
Deficits: ’We don’t have a trillion-dollar debt because we haven’t taxed enough; we have a trillion-dollar debt because we spend too much’ — Ronald Reagan
Capitalism vs. Socialism: ’The inherent vice of capitalism is the unequal sharing of blessings; the inherent virtue of socialism is the equal sharing of miseries’ – Winston Churchill
Social Justice: ’The idea of social justice, as Friedrich Hayek observed long ago, is a mirage, a social fiction of the left. There is no ‘society’ that distributes income unfairly, and no ‘society’ that could make the distribution just. Social justice is the rationale for a political elite to appropriate what others have earned and distribute it to their own constituencies to increase their power’ – David Horowitz
‘The Strange Age?’ Consider the following:
•Good is called evil and evil is called good;
•The exception is the rule;
•Fantasy is chosen over facts;
•Rhetoric is deemed more valuable than reality;
•Charisma is cherished more than character;
•Style is preferred over substance;
•Minority rules – and to hell with the welfare of the majority;
•Individual rights trump community welfare;
•The abnormal is declared normal and normal is treated like a disease;
•Intolerance has now become the ‘new tolerance’ & classic tolerance is relegated to the museum;
•Nonsense is now the new ‘common sense,’ while true ‘common sense’ is beaten senseless, survives on a life-support machine, and the knob is about to be turned off.

Articles, Bible, Education, Prophecy, Teaching

Is Life in Vain? Why Study the Book of Ecclesiastes

One respected conservative scholar called the ‘strangest book in the Bible.’ It speaks in terms that are high and low, mostly the latter. Written by an older man who ‘had it all,’ made some bad moves, and now speaks as one who is in the depths of depression. It’s famous phrase is vanity of vanities, all is vanity? Is this really the case?
Vanity: def. futile, lost, a waste of time, worthless
The book in question is called Ecclesiastes and it is part of the Bible’s wisdom literature. Perhaps the best way to understand this book is to remember that it is describing life ‘under the sun,’ a phrase used 27 times and apparently no where else in Scripture. Life ‘under the sun’ is talking about natural, carnal living in a fallen world; this is the antithesis of a born-again, fruit-bearing, Spirit-filled life.
If a person’s perspective is 100% under the sun, in the natural, valuing the things of the world, and not living though to the Almighty, the transcendent, then our future will not just be vain, but eternally lost.
It is of interest how many of the philosophies of today’s world have some sort of reflection in Ecclesiastes. These include:
Pessimism: Things will definitely get worse;
Hedonism: Living for the moment in pleasure, often excessively so;
Existentialism: Living for the moment because tomorrow may not come;
Cynicism: A deep distrust of human nature to the point that even the good is not as good as it seems;
Chauvinism: One group thinks and acts as if they are better than another;
Fatalism: It is as it is, you cannot change it. ‘The stars’ have determined it.
All of this is the world’s wisdom ‘under the sun.’ Unless the God-element is introduced, it will all be vain. The author of Ecclesiastes ought to know.
HEBREW NAME FOR ECCLESIASTES
The Hebrew name for Ecclesiastes is qoheleth ‘a preacher,’ one who speaks to a congregation. Can also be likened to the speaker in a house of parliament or congress. In the Septuagint (LXX), the ancient Greek translation of the Hebrew Bible, the word is ekklesiastes (preacher) from ekklesia ‘assembly, congregation.’ The name Ecclesiastes comes from the Latin and is about a ‘speaker before the assembly.’
AUTHOR OF THE ECCLESIASTES
Not explicitly mentioned but answer the following questions:
1.   The author was ‘the son of David’ (1:1);
2.   He was ‘king over Israel in Jerusalem’ (1:12);
3.   He had ‘more wisdom than all they that have been before me’ (1:16).
Only one man fits description: Solomon.
PORTRAIT OF CHRIST IN ECCLESIASTES
•    The portrait of Christ for Ecclesiastes is simple. If vanity means ‘meaningless,’ ‘futile,’ ‘in vain,’ then Jesus Christ is the antidote to these things.
•    When we choose Jesus, we are choosing life, light and blessing for us and our descendants (Deuteronomy 30:19; John 1:4)’
•    We have purpose in life – we are God’s handcraft, created in Jesus Christ for good works (Ephesians 2:10);
•    We are ordained for abundant life (John 10:10ff);
•    We are ordained for eternal life (John 3:16; Romans 6:23);
THEME OF ECCLESIASTES
Life without God, lived for the now in this present fallen world, is not only vain, but vanity of vanity. Only through Godly fear directed to the living God does life have wholeness and meaning. The word ‘vanity’ is used 29 times.
KEY VERSES AND PRINCIPLES IN ECCLESIASTES
Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity. 3What profit hath a man of all his labour which he taketh under the sun? — Ecclesiastes 1:2-3
To every thing there is a season, and a time to every purpose under the heaven: — Ecclesiastes 3:1
Cast thy bread upon the waters: for thou shalt find it after many days. — Ecclesiastes 11:1
Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them; 13 Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man. 14For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil. — Ecclesiastes 12:1; 13-14
SUMMARY OF ECCLESIASTES
The king seeks after the things of the world which are ‘under the sun’ but finds that all of it is vain. Even lofty, desirable things like education, work, fun, mirth, everything is still vanity. He also laments at how unfair life ‘under the sun’ can be: a person will live, work, and die, leaving possessions to someone else (who didn’t work for them). The wicked prosper, the righteous suffer, and the poor are downtrodden. Yet, there is ‘light at the end of the tunnel’ – fear God and keep His commandments, for one day there will be the judgement: God will judge will right every wrong and reward every right. Stop living ‘under the sun’ and take the long-view, spiritual view, and divine perspective.
OUTLINE OF ECCLESIASTES
I.         Meeting Vanity (1:1 – 1:11)
A.    ‘The Preacher’ introduced (1:1-3
B.     Seeking for meaning in science (1:4-11)
II.      Vanity in Daily Living (1:12-6:12)
A.    Seeking meaning through philosophy (1:12-18)
B.     Through mirth and pleasure (2:1-11)
C.     Through building construction (2:4)
D.    Through possessions (2:5-7)
E.     Through wealth and music (2:8)
F.      Through materialism (2:12-26)
G.    Through fatalism (3:1-15);
H.    Through deism (3:1-4:16);
I.        Through religion (5:1-8)
J.        Through wealth (5:9-6:12)
III.    How to Handle Vanity (7:1-12:14)
A.    A good name is better than precious ointment (7:1)
B.     Curse not the king because he will find out (10:20)
C.     Cast your bread on the waters; you shall find it again (11:1)
D.    Remember your creator in the days of you youth (12:1);
E.     Death: body returns to dust, the spirit to God who gave it (12:7);
F.      Fear God and keep His commandments (12:13).
CONCLUSION: If a life is only lived ‘under the sun,’ it is heading for vanity and a lost eternity. If it is lived ‘under the Son,’ then there is forgiveness, salvation, hope and a future.

Articles, Bible, Education, Prophecy, Teaching

Is Life in Vain? Why Study the Book of Ecclesiastes

One respected conservative scholar called the ‘strangest book in the Bible.’ It speaks in terms that are high and low, mostly the latter. Written by an older man who ‘had it all,’ made some bad moves, and now speaks as one who is in the depths of depression. It’s famous phrase is vanity of vanities, all is vanity? Is this really the case?
Vanity: def. futile, lost, a waste of time, worthless
The book in question is called Ecclesiastes and it is part of the Bible’s wisdom literature. Perhaps the best way to understand this book is to remember that it is describing life ‘under the sun,’ a phrase used 27 times and apparently no where else in Scripture. Life ‘under the sun’ is talking about natural, carnal living in a fallen world; this is the antithesis of a born-again, fruit-bearing, Spirit-filled life.
If a person’s perspective is 100% under the sun, in the natural, valuing the things of the world, and not living though to the Almighty, the transcendent, then our future will not just be vain, but eternally lost.
It is of interest how many of the philosophies of today’s world have some sort of reflection in Ecclesiastes. These include:
Pessimism: Things will definitely get worse;
Hedonism: Living for the moment in pleasure, often excessively so;
Existentialism: Living for the moment because tomorrow may not come;
Cynicism: A deep distrust of human nature to the point that even the good is not as good as it seems;
Chauvinism: One group thinks and acts as if they are better than another;
Fatalism: It is as it is, you cannot change it. ‘The stars’ have determined it.
All of this is the world’s wisdom ‘under the sun.’ Unless the God-element is introduced, it will all be vain. The author of Ecclesiastes ought to know.
HEBREW NAME FOR ECCLESIASTES
The Hebrew name for Ecclesiastes is qoheleth ‘a preacher,’ one who speaks to a congregation. Can also be likened to the speaker in a house of parliament or congress. In the Septuagint (LXX), the ancient Greek translation of the Hebrew Bible, the word is ekklesiastes (preacher) from ekklesia ‘assembly, congregation.’ The name Ecclesiastes comes from the Latin and is about a ‘speaker before the assembly.’
AUTHOR OF THE ECCLESIASTES
Not explicitly mentioned but answer the following questions:
1.   The author was ‘the son of David’ (1:1);
2.   He was ‘king over Israel in Jerusalem’ (1:12);
3.   He had ‘more wisdom than all they that have been before me’ (1:16).
Only one man fits description: Solomon.
PORTRAIT OF CHRIST IN ECCLESIASTES
•    The portrait of Christ for Ecclesiastes is simple. If vanity means ‘meaningless,’ ‘futile,’ ‘in vain,’ then Jesus Christ is the antidote to these things.
•    When we choose Jesus, we are choosing life, light and blessing for us and our descendants (Deuteronomy 30:19; John 1:4)’
•    We have purpose in life – we are God’s handcraft, created in Jesus Christ for good works (Ephesians 2:10);
•    We are ordained for abundant life (John 10:10ff);
•    We are ordained for eternal life (John 3:16; Romans 6:23);
THEME OF ECCLESIASTES
Life without God, lived for the now in this present fallen world, is not only vain, but vanity of vanity. Only through Godly fear directed to the living God does life have wholeness and meaning. The word ‘vanity’ is used 29 times.
KEY VERSES AND PRINCIPLES IN ECCLESIASTES
Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity. 3What profit hath a man of all his labour which he taketh under the sun? — Ecclesiastes 1:2-3
To every thing there is a season, and a time to every purpose under the heaven: — Ecclesiastes 3:1
Cast thy bread upon the waters: for thou shalt find it after many days. — Ecclesiastes 11:1
Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them; 13 Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man. 14For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil. — Ecclesiastes 12:1; 13-14
SUMMARY OF ECCLESIASTES
The king seeks after the things of the world which are ‘under the sun’ but finds that all of it is vain. Even lofty, desirable things like education, work, fun, mirth, everything is still vanity. He also laments at how unfair life ‘under the sun’ can be: a person will live, work, and die, leaving possessions to someone else (who didn’t work for them). The wicked prosper, the righteous suffer, and the poor are downtrodden. Yet, there is ‘light at the end of the tunnel’ – fear God and keep His commandments, for one day there will be the judgement: God will judge will right every wrong and reward every right. Stop living ‘under the sun’ and take the long-view, spiritual view, and divine perspective.
OUTLINE OF ECCLESIASTES
I.         Meeting Vanity (1:1 – 1:11)
A.    ‘The Preacher’ introduced (1:1-3
B.     Seeking for meaning in science (1:4-11)
II.      Vanity in Daily Living (1:12-6:12)
A.    Seeking meaning through philosophy (1:12-18)
B.     Through mirth and pleasure (2:1-11)
C.     Through building construction (2:4)
D.    Through possessions (2:5-7)
E.     Through wealth and music (2:8)
F.      Through materialism (2:12-26)
G.    Through fatalism (3:1-15);
H.    Through deism (3:1-4:16);
I.        Through religion (5:1-8)
J.        Through wealth (5:9-6:12)
III.    How to Handle Vanity (7:1-12:14)
A.    A good name is better than precious ointment (7:1)
B.     Curse not the king because he will find out (10:20)
C.     Cast your bread on the waters; you shall find it again (11:1)
D.    Remember your creator in the days of you youth (12:1);
E.     Death: body returns to dust, the spirit to God who gave it (12:7);
F.      Fear God and keep His commandments (12:13).
CONCLUSION: If a life is only lived ‘under the sun,’ it is heading for vanity and a lost eternity. If it is lived ‘under the Son,’ then there is forgiveness, salvation, hope and a future.

Articles, Education, Prophecy, Teaching

What is the Church Part 03: What Does the Church Do?

This is the third part of our series ‘What is the Church?’
In Part 01, we focused on the Founder and Head of the Church, who is Jesus Christ.
In Part 02, we defined what Church is – the ekklesia or ‘called out’ assembly of people who believe that Jesus is the Christ/Messiah, the Son of the living God. The universal church consists of these born-again believers from the Day of Pentecost until the Lord’s return.
In Part 03, we will look at what does the church actually do?
Acts 2:42-47 (KJV) And they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers. 43And fear came upon every soul: and many wonders and signs were done by the apostles. 44And all that believed were together, and had all things common; 45And sold their possessions and goods, and parted them to all men, as every man had need. 46And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, 47Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved.
On the surface, a church gatherings could resemble a variety of other kinds of gathering: community picnic, sporting club, a fun day out. From all appearances, church people dress and act can look like others: laughing, talking, eating, and listening.
Yet, the church is distinct from any other type of human gathering. Using the above text of Acts 2, here are some of the main things that churches can do:
1.     Apostles’ doctrine (teaching, Bible study, etc.). In Acts, the church was instructed in the things that the apostles of Jesus learned while He was with them – as well as what the Holy Spirit taught since the Day of Pentecost. For us today, ‘apostles’ doctrine’ means the teachings of Scripture, practically applied to our lives today. When people don’t know or understand the Word of God, they will go into error (Psalm 119:105; Matt. 22:29).
2.     Fellowship (koinonia): Sharing, caring, communication, communion, fellowship, association, participation. Christian fellowship is far more than ‘a few mates’ spending time together. It means deep sharing spawned out of deep caring (see point 6). The church should be inclusive, not exclusive. Unfriendliness, cliques, and snobbery have a no place in a Biblical, Spirit-filled church;
3.     Breaking of bread: can mean the breaking of a large, oblong loaf a bread. It can mean food of any kind, like a normal meal. We often associate this with the Church ’ordinance’ of holy communion, also known as the Eucharist. Protestant/Evangelical/Pentecostal Christianity has two ordinances. Water baptism and holy communion. One ordinance we do once; the other we do regularly. There were probably meals eaten ‘at church,’ not just taking communion.
4.     Prayers: The Greek word proseuchē can mean a simple prayer aimed to Almighty God. It can also speak of a place of prayer, like a synagogue or the open air. Regardless of the venue, the power of corporate prayer is undeniable.
5.     Acts of power (V. 43): The church is a place where the ‘supernatural’ is ‘natural’ or normal. They were clearly a Spirit-filled community (Acts 2:4) and acts of power were the result. While many churches treat the supernatural aspects of Christian living as belonging only to the First Century AD, the century-old outpouring the of the Holy Spirit is meant to enhance our connection to the supernatural.
6.     Community (V. 44-45): Believers were together and shared in common. This means they took care of each others needs. It is like a family. Some people look at this as a ancient form of communism; but it was not. Communism was coercive, the church voluntary; communism was atheistic, the church totally God-centred; communism failed, the church thrives. In the western world, we would do well to recapture the sense of community where ‘caring and sharing’ are normative; the Christian Church is the best place to do it.
7.     Praise and worship (V. 47; Hebrews 13:15): We are called to be a Spirit-filled (Ephesians 5:18; Galatians 5:16; Jude 20), in order to function powerfully and properly. Praising God, along with prayer and the other things mentioned, truly set the church apart. The born-again, Spirit-filled church is a church that praises God continually and whole-heartedly. God inhabits the praises of His people (Psalm 22:3) and miracles occur in the atmosphere of praise and faith. Other items not directly mentioned in Acts 2:42-47 include:
8.     Pastoral care: (I Peter 5:1-3). Contrary to popular opinion, the church does not exist to ‘meet my needs.’ It exists to honour, worship, and serve God. Yet, because of the spirit of koinonia and love, the church is meant to be a place that truly cares for its own. Pastoral care is important but it need not be limited to full-time pastors. The members of the caring sharing community can all provide care for its members. That’s one of the benefits of home groups; it spreads the pastoral care load around.
9.     Obedience: attending church is in obedience to God’s command (Hebrews 10:25); yet church is not just a duty, but a delight.
10. Discipline: (Matthew 18:15-17; II Corinthians 13:1-10). Church gives us not just fellowship, but accountability. It allows good, Godly, mature people to speak into our lives. Without discipline, we will go astray. It is for our good.
When the church properly functions properly, Acts 2:47 is fulfilled:
1.     Praising God;
2.     Favour with the people;
3.     The LORD will add to the church those who are being saved.
Next time: what is the mission of the church?

Articles, Education, Prophecy, Teaching

What is the Church Part 03: What Does the Church Do?

This is the third part of our series ‘What is the Church?’
In Part 01, we focused on the Founder and Head of the Church, who is Jesus Christ.
In Part 02, we defined what Church is – the ekklesia or ‘called out’ assembly of people who believe that Jesus is the Christ/Messiah, the Son of the living God. The universal church consists of these born-again believers from the Day of Pentecost until the Lord’s return.
In Part 03, we will look at what does the church actually do?
Acts 2:42-47 (KJV) And they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers. 43And fear came upon every soul: and many wonders and signs were done by the apostles. 44And all that believed were together, and had all things common; 45And sold their possessions and goods, and parted them to all men, as every man had need. 46And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, 47Praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved.
On the surface, a church gatherings could resemble a variety of other kinds of gathering: community picnic, sporting club, a fun day out. From all appearances, church people dress and act can look like others: laughing, talking, eating, and listening.
Yet, the church is distinct from any other type of human gathering. Using the above text of Acts 2, here are some of the main things that churches can do:
1.     Apostles’ doctrine (teaching, Bible study, etc.). In Acts, the church was instructed in the things that the apostles of Jesus learned while He was with them – as well as what the Holy Spirit taught since the Day of Pentecost. For us today, ‘apostles’ doctrine’ means the teachings of Scripture, practically applied to our lives today. When people don’t know or understand the Word of God, they will go into error (Psalm 119:105; Matt. 22:29).
2.     Fellowship (koinonia): Sharing, caring, communication, communion, fellowship, association, participation. Christian fellowship is far more than ‘a few mates’ spending time together. It means deep sharing spawned out of deep caring (see point 6). The church should be inclusive, not exclusive. Unfriendliness, cliques, and snobbery have a no place in a Biblical, Spirit-filled church;
3.     Breaking of bread: can mean the breaking of a large, oblong loaf a bread. It can mean food of any kind, like a normal meal. We often associate this with the Church ’ordinance’ of holy communion, also known as the Eucharist. Protestant/Evangelical/Pentecostal Christianity has two ordinances. Water baptism and holy communion. One ordinance we do once; the other we do regularly. There were probably meals eaten ‘at church,’ not just taking communion.
4.     Prayers: The Greek word proseuchē can mean a simple prayer aimed to Almighty God. It can also speak of a place of prayer, like a synagogue or the open air. Regardless of the venue, the power of corporate prayer is undeniable.
5.     Acts of power (V. 43): The church is a place where the ‘supernatural’ is ‘natural’ or normal. They were clearly a Spirit-filled community (Acts 2:4) and acts of power were the result. While many churches treat the supernatural aspects of Christian living as belonging only to the First Century AD, the century-old outpouring the of the Holy Spirit is meant to enhance our connection to the supernatural.
6.     Community (V. 44-45): Believers were together and shared in common. This means they took care of each others needs. It is like a family. Some people look at this as a ancient form of communism; but it was not. Communism was coercive, the church voluntary; communism was atheistic, the church totally God-centred; communism failed, the church thrives. In the western world, we would do well to recapture the sense of community where ‘caring and sharing’ are normative; the Christian Church is the best place to do it.
7.     Praise and worship (V. 47; Hebrews 13:15): We are called to be a Spirit-filled (Ephesians 5:18; Galatians 5:16; Jude 20), in order to function powerfully and properly. Praising God, along with prayer and the other things mentioned, truly set the church apart. The born-again, Spirit-filled church is a church that praises God continually and whole-heartedly. God inhabits the praises of His people (Psalm 22:3) and miracles occur in the atmosphere of praise and faith. Other items not directly mentioned in Acts 2:42-47 include:
8.     Pastoral care: (I Peter 5:1-3). Contrary to popular opinion, the church does not exist to ‘meet my needs.’ It exists to honour, worship, and serve God. Yet, because of the spirit of koinonia and love, the church is meant to be a place that truly cares for its own. Pastoral care is important but it need not be limited to full-time pastors. The members of the caring sharing community can all provide care for its members. That’s one of the benefits of home groups; it spreads the pastoral care load around.
9.     Obedience: attending church is in obedience to God’s command (Hebrews 10:25); yet church is not just a duty, but a delight.
10. Discipline: (Matthew 18:15-17; II Corinthians 13:1-10). Church gives us not just fellowship, but accountability. It allows good, Godly, mature people to speak into our lives. Without discipline, we will go astray. It is for our good.
When the church properly functions properly, Acts 2:47 is fulfilled:
1.     Praising God;
2.     Favour with the people;
3.     The LORD will add to the church those who are being saved.
Next time: what is the mission of the church?