MY CALLING, Part Two: Samplings from my Autobiography
Mizpah Grove Camp Meeting always played a major role in my life. This cannot be labeled nostalgia. It goes much deeper than happy memories of the past. At the surface level Mizpah Camp Meeting was a reprieve from the unpleasantries of peer pressure in school. We had few youth in our churches, hardly any who came to Sunday evening service or to prayer meeting. On several occasions I made a valiant attempt to identify with friends in high school and “go out” with them for afternoon or evening gatherings. But I found it all so unsatisfying. Kids just lulled around at the drug store or idled by. Hanging out like that was not my idea of a good time. Several times I ventured forth to play ball with high school kids but found that also unrewarding.
Mt. Carmel was largely Roman Catholic. Only a handful of friends in high school whom I knew were born again and none were male. I sought to give a Christian testimony and was known as a committed Christian. Many a morning the teacher in the Home Room would call on me to read the Scripture. I chose such passages as Ephesians 2 about salvation by grace through faith alone. Years later one of our church members mentioned that I had a vocal Christian testimony known by others.
No doubt this contributed to unrelenting bullying and harassment, especially in the hallways when we moved from one class to another. My locker mate was Joe Bowers, a nice guy, who was a good friend. He was not like a few of the others. After graduation I visited him once or twice. But some of the boys were just nasty, like a chubby kid nicknamed Frack.
In this environment Mizpah Grove was a solace that I looked forward to, being with other Christian young people to chum around with. We had lots of fun, putting up the tents, building wooden floors in each tent, going to Irving Street Swimming Pool in the afternoons, eating snacks and talking in the evenings. Several of us kids would play ping pong hour upon hour underneath the auditorium in the back. For six weeks I would stay at Mizpah. We had three weeks of Camp Meeting, each one over two Sundays and with five days in between each week so that families could move out and move in. These weeks were preceded by five days of pitching the tents and two days taking down. My parents stayed only for the one week but I was able to stay for all six weeks because my grandmother stayed in her tent and my Aunt Estella stayed in her tent, all next to each other.
Thursday, February 3, 2011
Sunday, January 30, 2011
MY CALLING: Samplings from my Autobiography
MY CALLING, Part One: Samplings from my Autobiography
In these tidbits of my life’s story I will tell how the Lord called me to be a missionary.
When I was twelve years old, we moved to Mt. Carmel in the anthracite coal regions of Pennsylvania where my dad pastored the Mennonite Brethren in Christ Church. Incidentally, my grandfather (mother’s dad) had pastored there many years before.
In our church we would participate in round-robin missionary conferences for a whole week over two Sundays. Certain missionaries would circulate among these cooperating churches most evenings of the week. During that week we would take pledges for giving to missions. Our church always did very well with numbers of generous folk. We had owners of two dairies attending, bankers and other white collar workers as well as numbers of miners who of course were union workers. During Sunday School we had a “dollar stretch” in which each Sunday School class competed against each other to bring the most money for missions. The Sunday School Superintendent was a banker and arranged to bring dollar bills to exchange for higher denominations and change. These dollars were then pinned together with a straight pen. Each class brought their contribution which was then pinned to the others. These dollars were then “stretched” around the sanctuary with people holding up this chain of dollars stretching around.
My parents would entertain the missionaries in our home, not only during the missionary conference but whenever missionaries came throughout the year. Missions were an important emphasis. I well remember sitting with them around the dining room table and listening to them talk. I was fascinated with the displays of curios placed on tables in the church. God continued to deepen my heart for missions through this exposure to missions.
Our church participated in Mt. Carmel School District’s Release Time Classes for religious instruction. Kids would leave their schools one afternoon a week and walk to the church of their choice where they received religious instruction. I well remember it was through Release Time Classes that I memorized the Apostles’ Creed which we never recited in our church. Every summer my dad also led the two week long Vacation Bible School. Our church was filled with kids. When I became older I would help by teaching the younger children.
Continued in Part Two
In these tidbits of my life’s story I will tell how the Lord called me to be a missionary.
When I was twelve years old, we moved to Mt. Carmel in the anthracite coal regions of Pennsylvania where my dad pastored the Mennonite Brethren in Christ Church. Incidentally, my grandfather (mother’s dad) had pastored there many years before.
In our church we would participate in round-robin missionary conferences for a whole week over two Sundays. Certain missionaries would circulate among these cooperating churches most evenings of the week. During that week we would take pledges for giving to missions. Our church always did very well with numbers of generous folk. We had owners of two dairies attending, bankers and other white collar workers as well as numbers of miners who of course were union workers. During Sunday School we had a “dollar stretch” in which each Sunday School class competed against each other to bring the most money for missions. The Sunday School Superintendent was a banker and arranged to bring dollar bills to exchange for higher denominations and change. These dollars were then pinned together with a straight pen. Each class brought their contribution which was then pinned to the others. These dollars were then “stretched” around the sanctuary with people holding up this chain of dollars stretching around.
My parents would entertain the missionaries in our home, not only during the missionary conference but whenever missionaries came throughout the year. Missions were an important emphasis. I well remember sitting with them around the dining room table and listening to them talk. I was fascinated with the displays of curios placed on tables in the church. God continued to deepen my heart for missions through this exposure to missions.
Our church participated in Mt. Carmel School District’s Release Time Classes for religious instruction. Kids would leave their schools one afternoon a week and walk to the church of their choice where they received religious instruction. I well remember it was through Release Time Classes that I memorized the Apostles’ Creed which we never recited in our church. Every summer my dad also led the two week long Vacation Bible School. Our church was filled with kids. When I became older I would help by teaching the younger children.
Continued in Part Two
Friday, January 28, 2011
My Life as a Child, PART TWO: Sampling from my Autobiography
My Life as a Child: PART TWO
My first testimony was given at the age of four in the Thursday evening Prayer Meeting in Graterford on August 10, 1939. My mother reported that I said, “Jesus loves me.” Prayer Meetings in Graterford and Harleysville left an indelible impression on me. A Class Leader led the service which consisted of singing, a devotional, testimonies, prayer requests and prayer. Testimonies were a vital part in which people shared answers to prayer, struggles in life and how God helped, or opportunities of witness with prayer request of salvation for the lost.
The time of prayer was quite different from what we are accustomed to today. We all got down on our knees in our pews and all began to pray out loud. For a stranger this might seem like confusion but it was simply the opportunity for everyone to vocalize their prayers. I conjecture that this practice developed from Great Awakening in the nineteenth century when a great outpouring of the Holy Spirit came upon the Church. On various occasions, both here in the States and in Africa, reports have been given of spontaneous eruption of audible prayers by everyone joined together in church. I well remember kneeling and praying audibly, loud enough so I could hear myself think surrounded by the din of the noise from everyone praying, yet soft enough so that no one else could hear my prayer.
In 1941 my mother during our Bible reading and prayer asked me whether I wanted to be saved from my sins and ask Jesus to come into my heart. Earlier on she must have broached the same question and had prayed with me. Probably I did not understand. So when I responded positively my father suggested that I do this in church Sunday evening. This could not have meant that he believed salvation could only be received in a church building because he himself was led to the Lord at his sister’s bedside in Lancaster County as a young man. More likely he wanted me to know what I was doing and have a memorable experience of this decision.
So on Sunday night in the Graterford Mennonite Brethren in Christ Church, February 2, 1941, I came forward to the altar along with another little girl at the end of the service to be saved . We knelt on the floor at a small wooden altar. My father first began to speak with the girl and pray with her. When he came to me he inquired whether I had prayed to receive Christ. I responded by saying I did not know what to do. So he explained the gospel to me once again and then invited me to pray in my own words, repenting of my sins and asking Jesus to save me. I can still remember that I prayed sincerely from my heart and believed that Jesus had truly saved me. From that time I have never had doubts about my salvation. During my teenage years in Mt. Carmel my mother inquired whether I had assurance of salvation or suffered from doubts. I had no doubts about my salvation and never did after that event at the age of five.
Like every little child I emulated my father. To me he was always “daddy,” even when I was in college. In fact, when I was in my twenties my mother suggested that I need not continue to call him “daddy,” but he always remained “daddy,” until later on I began to call him “dad.” As a small child I said, “Daddy is almost as strong as strong as Samson.” Naturally, I began to think of emulating him in what he did. At home I began to “preach” on the stairway landing in our house. As a small child I said, “Richard want to learn to play and sing for sick people when he get big like daddy.”
At the age of five I said, “If Jesus does not want me to be a missionary, I want to be a worker in a barn to make pretty things.” (My dad would do some carpentry for his hobby.) Throughout our years my parents always hosted the missionaries who came to visit our church. These included Mary and Bertha Miller, C.L. Miller, Harry and Thelma Stam, Lucile Rhinhardt – all serving in Africa – and many others. These missionaries at my tender age made an impression on me. Was there an alternative to being a missionary? My dad used to work in our barn behind our house to make various things out of wood, a trade that he had learned from his father. So I wanted to follow in my dad’s footsteps.
As I grew a bit older my dad would take me around on his visits to the various church members. I would help prepare for the summer Vacation Bible School which lasted two weeks. In 1930s and early 1940s flannelgraph lessons were the state of the art in communicating with children. My mind is not as retentive as many others so I do not remember any details of those Bible Schools. So it is especially significant that I remember one song we learned about missions. The first stanza began, “Pray, pray, pray. The Bible says to pray…” The remainder of that verse I do not remember. The second stanza began, “Give, give, give. The Bible says to give…” Once again, I do not remember the rest. But I do remember the full third stanza. “Go, go, go. The Bible says to “go” to every land that every man and boy and girl should know; that Jesus died on Calvary’s tree to bring to all salvation free. Oh who will go? Oh will you go?”
During my formative years in Graterford I remember nothing else concerning a missionary call. But without doubt the seeds of missions were planted in my heart as evidenced above.
Though I prayed to receive Christ in February 1941, I was not baptized until July 8, 1945, more than four years later. I believe my dad wanted me to understand what I was doing as a believer in Christ. If in fact that was his desire, his prayers were answered. I was baptized in the Perkiomen River by the Loux Bridge near Graterford where many of our church baptisms took place. But on this occasion I was the only one baptized. In just over three months we moved from Graterford to Newark, New Jersey.
My first testimony was given at the age of four in the Thursday evening Prayer Meeting in Graterford on August 10, 1939. My mother reported that I said, “Jesus loves me.” Prayer Meetings in Graterford and Harleysville left an indelible impression on me. A Class Leader led the service which consisted of singing, a devotional, testimonies, prayer requests and prayer. Testimonies were a vital part in which people shared answers to prayer, struggles in life and how God helped, or opportunities of witness with prayer request of salvation for the lost.
The time of prayer was quite different from what we are accustomed to today. We all got down on our knees in our pews and all began to pray out loud. For a stranger this might seem like confusion but it was simply the opportunity for everyone to vocalize their prayers. I conjecture that this practice developed from Great Awakening in the nineteenth century when a great outpouring of the Holy Spirit came upon the Church. On various occasions, both here in the States and in Africa, reports have been given of spontaneous eruption of audible prayers by everyone joined together in church. I well remember kneeling and praying audibly, loud enough so I could hear myself think surrounded by the din of the noise from everyone praying, yet soft enough so that no one else could hear my prayer.
In 1941 my mother during our Bible reading and prayer asked me whether I wanted to be saved from my sins and ask Jesus to come into my heart. Earlier on she must have broached the same question and had prayed with me. Probably I did not understand. So when I responded positively my father suggested that I do this in church Sunday evening. This could not have meant that he believed salvation could only be received in a church building because he himself was led to the Lord at his sister’s bedside in Lancaster County as a young man. More likely he wanted me to know what I was doing and have a memorable experience of this decision.
So on Sunday night in the Graterford Mennonite Brethren in Christ Church, February 2, 1941, I came forward to the altar along with another little girl at the end of the service to be saved . We knelt on the floor at a small wooden altar. My father first began to speak with the girl and pray with her. When he came to me he inquired whether I had prayed to receive Christ. I responded by saying I did not know what to do. So he explained the gospel to me once again and then invited me to pray in my own words, repenting of my sins and asking Jesus to save me. I can still remember that I prayed sincerely from my heart and believed that Jesus had truly saved me. From that time I have never had doubts about my salvation. During my teenage years in Mt. Carmel my mother inquired whether I had assurance of salvation or suffered from doubts. I had no doubts about my salvation and never did after that event at the age of five.
Like every little child I emulated my father. To me he was always “daddy,” even when I was in college. In fact, when I was in my twenties my mother suggested that I need not continue to call him “daddy,” but he always remained “daddy,” until later on I began to call him “dad.” As a small child I said, “Daddy is almost as strong as strong as Samson.” Naturally, I began to think of emulating him in what he did. At home I began to “preach” on the stairway landing in our house. As a small child I said, “Richard want to learn to play and sing for sick people when he get big like daddy.”
At the age of five I said, “If Jesus does not want me to be a missionary, I want to be a worker in a barn to make pretty things.” (My dad would do some carpentry for his hobby.) Throughout our years my parents always hosted the missionaries who came to visit our church. These included Mary and Bertha Miller, C.L. Miller, Harry and Thelma Stam, Lucile Rhinhardt – all serving in Africa – and many others. These missionaries at my tender age made an impression on me. Was there an alternative to being a missionary? My dad used to work in our barn behind our house to make various things out of wood, a trade that he had learned from his father. So I wanted to follow in my dad’s footsteps.
As I grew a bit older my dad would take me around on his visits to the various church members. I would help prepare for the summer Vacation Bible School which lasted two weeks. In 1930s and early 1940s flannelgraph lessons were the state of the art in communicating with children. My mind is not as retentive as many others so I do not remember any details of those Bible Schools. So it is especially significant that I remember one song we learned about missions. The first stanza began, “Pray, pray, pray. The Bible says to pray…” The remainder of that verse I do not remember. The second stanza began, “Give, give, give. The Bible says to give…” Once again, I do not remember the rest. But I do remember the full third stanza. “Go, go, go. The Bible says to “go” to every land that every man and boy and girl should know; that Jesus died on Calvary’s tree to bring to all salvation free. Oh who will go? Oh will you go?”
During my formative years in Graterford I remember nothing else concerning a missionary call. But without doubt the seeds of missions were planted in my heart as evidenced above.
Though I prayed to receive Christ in February 1941, I was not baptized until July 8, 1945, more than four years later. I believe my dad wanted me to understand what I was doing as a believer in Christ. If in fact that was his desire, his prayers were answered. I was baptized in the Perkiomen River by the Loux Bridge near Graterford where many of our church baptisms took place. But on this occasion I was the only one baptized. In just over three months we moved from Graterford to Newark, New Jersey.
Monday, January 24, 2011
My Life as a Child, PART ONE: Sampling from my Autobiography
Throughout my life I have tried to multiply all my efforts. I just finished writing a 480 page Autobiography which will never be published but I thought I would share a sampling of it with you.
MY LIFE AS A CHILD: PART ONE
Born on December 24, 1935, I was nurtured by a loving and devout mother and father who was the pastor in the Mennonite Brethren in Christ Church in eastern Pennsylvania, in the Pennsylvania Dutch (German) part of the State.
Church played a major role in my formative years and in the years to come. Since my dad pastored a circuit of churches (Graterford and Harleysville), we attended two worship services every Sunday. One church had Sunday School first which enabled my dad to lead the service and preach in one church, then drive to the next one and do the same. Sunday evenings we had church with the two churches joining together for that service. Every week we attended two prayer meetings.
I first attended worship service, both morning and evening in Graterford Mennonite Brethren in Christ Church, February 16, 1936, being less than two months old. On Sunday April 12, 1936, Presiding Elder H. B. Musselman dedicated me to the Lord in the Harleysville Church. For ten years my life revolved around these two churches.
Our Mennonite churches were plain with simple frosted windows and wooden painted benches. These were simple meeting houses for worship and not cathedrals with ornate and expensive murals, carvings, stained glass windows or solid oak carved benches with cushions.
Every quarter the Presiding Elder, H. B. Musselman, came to our church and led in the Communion service and the Washing of the Saints Feet, the only time we observed these ordinances. The circuit of churches would join together for those Sundays. These were ordinances, that is, commandments by our Lord to perform, not sacraments which imparted grace through the partaking. Our Mennonite view of these ordinances was a further step of reform away from the received Roman Catholic tradition and the Lutheran/Reformed tradition. We were Anabaptists.
Christ and the Gospel were central in our home. Not only did my parents teach me God’s Word and pray with me and teach me in family worship, they also brought gospel truths into every day conversation. God's love and grace were foremost. The imminent return of Christ must have been a prominent emphasis. Not only did I dream of his return and conclude that the bright, shiny jet stream I saw in the sky was the return of Christ, some of my earliest sayings reflect my thinking. At the age of three and a half years, I said, “If Jesus comes for me, then Richard can’t go to school and Richard wants to go to school and camp meeting.” I asked this question, Does Jesus have a red school house up there? How Jesus get down? On a step ladder? Jesus fall in grass.” “If Jesus take Richard up, then Richard does not know where mama is.”
Divine healing, though not central, was believed and practiced. My dad would take a vial of oil along on his visitation and anoint people with oil if they requested prayer with anointing with oil. This must have become part of my worldview. On Labor Day 1939 at the age of three I became sick. I told my mother, “Pray to Jesus to make me well.” I was then asked, “Will you be a good boy?” My response was, Yes, I think so, I hope so.”
On one occasion I had a persistent case of appendicitis which kept me home from school. I lay around with a sore abdomen and loss of appetite. Our doctor was not quick to decide on surgery. On one visit to the doctor, however, he decided that if I was not feeling better by the next morning I would need to go to the hospital for an appendectomy. That night my dad reportedly spent much of the night in prayer for my healing. He prayed until God gave him a sense that God had actually healed me. When he retired to bed he determined that he would not ask me in the morning how I felt for he believed that God had healed me. In the morning the first thing I said was, “I am hungry,” something I had not said for a long time. That marked the conclusion of illness. To this day I still have my appendix.
TO BE CONTINUED
MY LIFE AS A CHILD: PART ONE
Born on December 24, 1935, I was nurtured by a loving and devout mother and father who was the pastor in the Mennonite Brethren in Christ Church in eastern Pennsylvania, in the Pennsylvania Dutch (German) part of the State.
Church played a major role in my formative years and in the years to come. Since my dad pastored a circuit of churches (Graterford and Harleysville), we attended two worship services every Sunday. One church had Sunday School first which enabled my dad to lead the service and preach in one church, then drive to the next one and do the same. Sunday evenings we had church with the two churches joining together for that service. Every week we attended two prayer meetings.
I first attended worship service, both morning and evening in Graterford Mennonite Brethren in Christ Church, February 16, 1936, being less than two months old. On Sunday April 12, 1936, Presiding Elder H. B. Musselman dedicated me to the Lord in the Harleysville Church. For ten years my life revolved around these two churches.
Our Mennonite churches were plain with simple frosted windows and wooden painted benches. These were simple meeting houses for worship and not cathedrals with ornate and expensive murals, carvings, stained glass windows or solid oak carved benches with cushions.
Every quarter the Presiding Elder, H. B. Musselman, came to our church and led in the Communion service and the Washing of the Saints Feet, the only time we observed these ordinances. The circuit of churches would join together for those Sundays. These were ordinances, that is, commandments by our Lord to perform, not sacraments which imparted grace through the partaking. Our Mennonite view of these ordinances was a further step of reform away from the received Roman Catholic tradition and the Lutheran/Reformed tradition. We were Anabaptists.
Christ and the Gospel were central in our home. Not only did my parents teach me God’s Word and pray with me and teach me in family worship, they also brought gospel truths into every day conversation. God's love and grace were foremost. The imminent return of Christ must have been a prominent emphasis. Not only did I dream of his return and conclude that the bright, shiny jet stream I saw in the sky was the return of Christ, some of my earliest sayings reflect my thinking. At the age of three and a half years, I said, “If Jesus comes for me, then Richard can’t go to school and Richard wants to go to school and camp meeting.” I asked this question, Does Jesus have a red school house up there? How Jesus get down? On a step ladder? Jesus fall in grass.” “If Jesus take Richard up, then Richard does not know where mama is.”
Divine healing, though not central, was believed and practiced. My dad would take a vial of oil along on his visitation and anoint people with oil if they requested prayer with anointing with oil. This must have become part of my worldview. On Labor Day 1939 at the age of three I became sick. I told my mother, “Pray to Jesus to make me well.” I was then asked, “Will you be a good boy?” My response was, Yes, I think so, I hope so.”
On one occasion I had a persistent case of appendicitis which kept me home from school. I lay around with a sore abdomen and loss of appetite. Our doctor was not quick to decide on surgery. On one visit to the doctor, however, he decided that if I was not feeling better by the next morning I would need to go to the hospital for an appendectomy. That night my dad reportedly spent much of the night in prayer for my healing. He prayed until God gave him a sense that God had actually healed me. When he retired to bed he determined that he would not ask me in the morning how I felt for he believed that God had healed me. In the morning the first thing I said was, “I am hungry,” something I had not said for a long time. That marked the conclusion of illness. To this day I still have my appendix.
TO BE CONTINUED
Sunday, January 16, 2011
Secret of Success After Graduation, Part Three
Third and Last part of Series from my parting message to NIST Graduating Students, Nassa Theological College Graduating Students and Kapsabet Bible College Graduating Students on the topic of how to succeed in ministry after graduation, based on I Timothy and amplified from Scott graduates whom I visited. All three parts of this series are important.
III. SET AN EXAMPLE FOR BELIEVERS I Tim. 4:12
1. Problem of age - youth not accepted.
By Western standards Timothy was not young. But the Greek idea of youth was very similar to Africa. Timothy was relatively young - in his early 30’s, possibly 35. But in a culture which highly respects age, 35 is still a young person. Timothy was relatively young when given the assignment to rule over the older ones.
2. How does one do it? He leads by example.
Actually, ALL church leaders are supposed to lead by example, and not by authority.
See I Pet. 5:2 Amplified Version: Speaking to the elders he says, “Tend the flock…not as arrogant, dictatorial and overbearing persons, domineering over those in your charge, but being examples - patterns and models of Christian living - to the flock, the congregation.”
3. An Example in what you are - a positive example I Tim. 4:12
Be an example in your speech and in your life - what you say and what you do.
One Scott graduate said there are three main reasons by people fail in ministry: Girls- Gold and Glory - Lust of the Flesh - Girls; Lust of the Eyes - gold; Pride of Life - glory.
“Be an example in Love, Faith, Purity” - take them in reverse order - Purity, Faith and Love. I suggest that these three virtues, Purity, Faith and Love are the solution to these three common character flaws. These positive characteristics are the solution to the 3 evils that destroy Christian leaders.
a. Purity - a clean, pure life with no hint of immorality.
Not only to be pure before God but pure before men - no hint or rumour. Eph. 5:3 “But among you there must not even be a hint of sexual immorality.” We need to watch our relationships with the opposite sex.
Not only to be pure in body but pure in your thoughts. “Guard you heart, for it is the well spring of life.
b. Faith - while purity and love deal with our relationships with others, Faith deals with our relationship with God. “Without faith it is impossible to please God.” Do you believe there is a God? that he saved you? That he called you into the ministry? Then can you trust God to provide for you and guide you? Faith in God will protect you from the temptation of covetousness, to steal money, misappropriate money.
ILLUSTRATION Billy Graham - God has helped him to live a life without any hint of scandal. Decision early in ministry: never to counsel women in private; never to receive salary from offerings.
c. Love - We have so many tragic examples of leaders who struggle for power. They are proud and arrogant. The tragedy is that everyone else can see that you are proud but you cannot see it yourself.
If you truly love your neighbour as yourself, you will not be proud and self seeking. You will be devoted to one another in brotherly love. You will honour one another above yourselves.
One servant of God told me, “Training should not make you puffed up. One must not be aloof. You must mix with them. One pastor said, ‘You are a layman but I am educated.’ But he was a dictator. He got a Ph.D and thought the world was in his hand. But he failed. People said, ‘We don’t need him.’ He thought the country needed him. He was proud of his education. But he was pushed out of the church. He desired to divide the denomination. He didn’t respect anyone. He left the country and went to the United States. In the USA he pastored a church, but ended up marrying someone’s wife. He did not guard his heart.”
CONCLUSION: You can only set an example for believer if you train yourself to be godly.
You can only endure hardness and persevere if you train yourself to be godly.
You have learned in Bible College. Now the rest is up to you. You must persevere in ministry. Perseverance is the key. But you can only persevere if you KEEP ON TRAINING YOURSELF IN GODLINESS. Train yourself to be godly. This will enable you to endure hardship and persevere, and to set an example.
III. SET AN EXAMPLE FOR BELIEVERS I Tim. 4:12
1. Problem of age - youth not accepted.
By Western standards Timothy was not young. But the Greek idea of youth was very similar to Africa. Timothy was relatively young - in his early 30’s, possibly 35. But in a culture which highly respects age, 35 is still a young person. Timothy was relatively young when given the assignment to rule over the older ones.
2. How does one do it? He leads by example.
Actually, ALL church leaders are supposed to lead by example, and not by authority.
See I Pet. 5:2 Amplified Version: Speaking to the elders he says, “Tend the flock…not as arrogant, dictatorial and overbearing persons, domineering over those in your charge, but being examples - patterns and models of Christian living - to the flock, the congregation.”
3. An Example in what you are - a positive example I Tim. 4:12
Be an example in your speech and in your life - what you say and what you do.
One Scott graduate said there are three main reasons by people fail in ministry: Girls- Gold and Glory - Lust of the Flesh - Girls; Lust of the Eyes - gold; Pride of Life - glory.
“Be an example in Love, Faith, Purity” - take them in reverse order - Purity, Faith and Love. I suggest that these three virtues, Purity, Faith and Love are the solution to these three common character flaws. These positive characteristics are the solution to the 3 evils that destroy Christian leaders.
a. Purity - a clean, pure life with no hint of immorality.
Not only to be pure before God but pure before men - no hint or rumour. Eph. 5:3 “But among you there must not even be a hint of sexual immorality.” We need to watch our relationships with the opposite sex.
Not only to be pure in body but pure in your thoughts. “Guard you heart, for it is the well spring of life.
b. Faith - while purity and love deal with our relationships with others, Faith deals with our relationship with God. “Without faith it is impossible to please God.” Do you believe there is a God? that he saved you? That he called you into the ministry? Then can you trust God to provide for you and guide you? Faith in God will protect you from the temptation of covetousness, to steal money, misappropriate money.
ILLUSTRATION Billy Graham - God has helped him to live a life without any hint of scandal. Decision early in ministry: never to counsel women in private; never to receive salary from offerings.
c. Love - We have so many tragic examples of leaders who struggle for power. They are proud and arrogant. The tragedy is that everyone else can see that you are proud but you cannot see it yourself.
If you truly love your neighbour as yourself, you will not be proud and self seeking. You will be devoted to one another in brotherly love. You will honour one another above yourselves.
One servant of God told me, “Training should not make you puffed up. One must not be aloof. You must mix with them. One pastor said, ‘You are a layman but I am educated.’ But he was a dictator. He got a Ph.D and thought the world was in his hand. But he failed. People said, ‘We don’t need him.’ He thought the country needed him. He was proud of his education. But he was pushed out of the church. He desired to divide the denomination. He didn’t respect anyone. He left the country and went to the United States. In the USA he pastored a church, but ended up marrying someone’s wife. He did not guard his heart.”
CONCLUSION: You can only set an example for believer if you train yourself to be godly.
You can only endure hardness and persevere if you train yourself to be godly.
You have learned in Bible College. Now the rest is up to you. You must persevere in ministry. Perseverance is the key. But you can only persevere if you KEEP ON TRAINING YOURSELF IN GODLINESS. Train yourself to be godly. This will enable you to endure hardship and persevere, and to set an example.
Thursday, January 13, 2011
Secret of Success After Graduation
Continued lessons learned by graduates of Scott Theological College which I shared at several graduations. These are my thoughts in outline form:
II. ENDURE HARDSHIP II Tim. 2:3-7
1. Meaning of phrase:
i) The word means, literally, Suffer. From this Greek word we get the English word, pathos. There is deep feeling and emotion expressed here. As we grow older in life we all do suffer pain, grief and hardship.
ii) This word means to suffer and endure evils, like hardship, troubles and problems.
iii) This word was often used of hardships of military service.
2. Example of hardship endured by a) a soldier; b) an athlete, and c) a farmer
This includes deprivation of good food, suffering discomfort, living in constant danger.
3. Examples of hardship in the ministry.
a) Financial Struggles -
b) Opposition to New Ideas
c) Jealous Leaders -
d) Church Divisions -
e) Slander -
4. Suffer with me
Suffer with me. Paul the elder, Paul the mentor, exhorts his son, Timothy, suffer with me these hardships in life, endure them, persevere in them.
Three times in II Corinthians he describes the hardships he has endured.
II Cor. 6:4-5 “Rather, as servants of God, we commend ourselves in every way: in great endurance; in troubles, hardships and distresses; in beatings, imprisonments and riots; in hard work, sleepless nights and hunger.”
5. Secret of being able to endure hardship - keeping eye on the goal.
a) soldier - to please his master II Tim. 2:4
b) farmer - to receive the harvest II Tim. 2:6
c) athlete - to win the prize II Tim. 2:5
6. ILL. Jesus Christ - Heb. 12:1,2 “Therefore, since we are surrounded by such a great cloud of witnesses, let us throw off everything that hinders and the sin that so easily entangles, and let us run with perseverance the race marked out for us. Let us fix our eyes on Jesus, the author and perfector of our faith who for the joy set before him endured the cross, scorning its shame, and sat down at the right hand of the throne of God.”
ILL. I know a young man and family called by God to be a missionary. A friend brought him and his family from his rural home to Nairobi and dropped him off in the city. He was told to find a place to stay that night and then find transportation to the bus by 7:00 A.M. for his destination on the mission field. He felt like giving up. He had a child to be carried, a small boy walking and lots of luggage. There was no transportation from the place he would stay that night. He felt like giving up. Then the question came to him. “Who called you to be a missionary? Did that man? He committed himself to obey the Lord and trust the Lord. He persevered and God provided the transportation in a miraculous way and he arrived safely.
Persevering during times of hardship is necessary for success in ministry.
To be Continued
II. ENDURE HARDSHIP II Tim. 2:3-7
1. Meaning of phrase:
i) The word means, literally, Suffer. From this Greek word we get the English word, pathos. There is deep feeling and emotion expressed here. As we grow older in life we all do suffer pain, grief and hardship.
ii) This word means to suffer and endure evils, like hardship, troubles and problems.
iii) This word was often used of hardships of military service.
2. Example of hardship endured by a) a soldier; b) an athlete, and c) a farmer
This includes deprivation of good food, suffering discomfort, living in constant danger.
3. Examples of hardship in the ministry.
a) Financial Struggles -
b) Opposition to New Ideas
c) Jealous Leaders -
d) Church Divisions -
e) Slander -
4. Suffer with me
Suffer with me. Paul the elder, Paul the mentor, exhorts his son, Timothy, suffer with me these hardships in life, endure them, persevere in them.
Three times in II Corinthians he describes the hardships he has endured.
II Cor. 6:4-5 “Rather, as servants of God, we commend ourselves in every way: in great endurance; in troubles, hardships and distresses; in beatings, imprisonments and riots; in hard work, sleepless nights and hunger.”
5. Secret of being able to endure hardship - keeping eye on the goal.
a) soldier - to please his master II Tim. 2:4
b) farmer - to receive the harvest II Tim. 2:6
c) athlete - to win the prize II Tim. 2:5
6. ILL. Jesus Christ - Heb. 12:1,2 “Therefore, since we are surrounded by such a great cloud of witnesses, let us throw off everything that hinders and the sin that so easily entangles, and let us run with perseverance the race marked out for us. Let us fix our eyes on Jesus, the author and perfector of our faith who for the joy set before him endured the cross, scorning its shame, and sat down at the right hand of the throne of God.”
ILL. I know a young man and family called by God to be a missionary. A friend brought him and his family from his rural home to Nairobi and dropped him off in the city. He was told to find a place to stay that night and then find transportation to the bus by 7:00 A.M. for his destination on the mission field. He felt like giving up. He had a child to be carried, a small boy walking and lots of luggage. There was no transportation from the place he would stay that night. He felt like giving up. Then the question came to him. “Who called you to be a missionary? Did that man? He committed himself to obey the Lord and trust the Lord. He persevered and God provided the transportation in a miraculous way and he arrived safely.
Persevering during times of hardship is necessary for success in ministry.
To be Continued
Friday, January 7, 2011
Secret of Success After Graduation
One address I gave at several College and Seminary graduations is worth while sharing with you. It is based on I and II Timothy.
SECRET OF SUCCESS ATER GRADUATION, Part One
Introduction
For the past 38 years I have been involved I the training of men and women for Christian ministry, both here in Kenya and in the USA. So I have done a lot of reflecting on the secret of success in ministry. All those who graduated have been trained in the same way by the same teachers in the same educational programme. Many succeed in ministry after graduation but some do not. Why is this? What is the secret of success after graduation?
This morning I want to speak to you on the Secret of Success after graduation based on three commands of Paul given to Timothy in the Pastoral Epistles.
How can you succeed in the ministry when you face challenges?
1. Train yourself to be godly.
2. Endure hardship
3. Be an example
I. TRAIN YOURSELF TO BE GODLY I Tim. 4:7,8
1. “Godly” - what does it mean to be “godly”?
I used to think that to be godly referred primarily to character. But character is not at the heart of the issue.
The Greek verb means "to be reverent, respectful, devout"
When this is directed to God, it means worship
Godliness begins with an attitude of devotion to God. This devotion includes the fear of God, the love of God, and trust in God.
Godliness is “a genuine reverence for God that governs one’s attitude towards every aspect of life.” Out of this attitude of devotion to God arises godly character. Arising out of this worship and reverence for God is godly character.
2. “Train yourself to be godly”
a. In English we get our word, gymnasium, from this Greek word. The word, “to train,” was used in reference to training in sports. It is interesting that the root of this Greek word means naked. It ancient Greek the young men would train in with gymnastic exercises while they were naked. The Greeks loved sports and of course our Olympics began with the ancient Greeks.
b. Training in sports requires real discipline.
Illustration: One of our Scott graduates was a great athlete who was encouraged by a world champion who was his neighbour, to go out for professional athletics. When he trained to run he trained every day of the year. He practised for THREE hours and FORTY minutes EVERY day of the WHOLE YEAR. He ran for one hour in the morning, 40 minutes at 10:00 A.M. and 2 hours every night. It was painful. It required discipline.
3. How to train for godliness
a. Some try to be godly through self discipline and self denial, like the monks.
b. The secret of godliness is Jesus Christ. 3:16 This verse speaks of Jesus. Jesus is the revelation of godliness, the mystery or secret that has now been revealed. Jesus embodied all that it means to be godly. He was the God-Man who prayed, trusted in his Father, submitted to his Father’s will. His lips and his life reflected the glory of God.
The secret of being godly is to know Jesus. Godliness is not derived through hard work and discipline. Godliness is derived through abiding in Jesus and Jesus in you.
John 15:5 “I am the vine; you are the branches. If a man remains in me and I in him, he will bear much fruit.”
c. The secret of godliness is a strong private life of prayer and Bible study.
II Cor. 3:18 “And we, who with unveiled faces all behold as in a mirror the Lord’s glory, are being transformed into his likeness with ever-increasing glory, which comes from the Lord, who is the Spirit.”
Illustration: Over the past year I have visited and interviewed over 95 graduates of Scott Theological College. As I interviewed them, it became very clear that the secret of their success was their strong private life, devoting themselves to prayer and Bible Study.
d. This requires discipline and priority, especially when you are busy..
I Cor. 9:24f “Do you not know that in a race all the runners run, but only one gets the prize? Run in such a way as to get the prize. Everyone who competes in the games goes into strict training. They do it to get a crown that will not last; but we do it to get a crown that will last forever. Therefore, I do not run like a man running aimlessly; I do not fight like a man beating the air. No, I beat my body and make it my slave so that after I have preached to others, I myself will not be disqualified for the prize.”
4. “Train yourself to be godly” - present imperative tense, meaning, keep on training, continue on training yourself. Timothy was training but he could not rest on past achievements. Neither can we. You have been training yourself in NIST. Continue on doing so. A real danger of growing lazy - stopping some of the disciplines you learned here at NIST.
5. Physical training has limited value 4:8 - honours, awards, money, fame, physical health.
But spiritual training has value for this life and the life to come 4:8
This life - benefits of godliness are great in this life
Life to come - pleasing God and rewards in heaven.
TO BE CONTINUED
SECRET OF SUCCESS ATER GRADUATION, Part One
Introduction
For the past 38 years I have been involved I the training of men and women for Christian ministry, both here in Kenya and in the USA. So I have done a lot of reflecting on the secret of success in ministry. All those who graduated have been trained in the same way by the same teachers in the same educational programme. Many succeed in ministry after graduation but some do not. Why is this? What is the secret of success after graduation?
This morning I want to speak to you on the Secret of Success after graduation based on three commands of Paul given to Timothy in the Pastoral Epistles.
How can you succeed in the ministry when you face challenges?
1. Train yourself to be godly.
2. Endure hardship
3. Be an example
I. TRAIN YOURSELF TO BE GODLY I Tim. 4:7,8
1. “Godly” - what does it mean to be “godly”?
I used to think that to be godly referred primarily to character. But character is not at the heart of the issue.
The Greek verb means "to be reverent, respectful, devout"
When this is directed to God, it means worship
Godliness begins with an attitude of devotion to God. This devotion includes the fear of God, the love of God, and trust in God.
Godliness is “a genuine reverence for God that governs one’s attitude towards every aspect of life.” Out of this attitude of devotion to God arises godly character. Arising out of this worship and reverence for God is godly character.
2. “Train yourself to be godly”
a. In English we get our word, gymnasium, from this Greek word. The word, “to train,” was used in reference to training in sports. It is interesting that the root of this Greek word means naked. It ancient Greek the young men would train in with gymnastic exercises while they were naked. The Greeks loved sports and of course our Olympics began with the ancient Greeks.
b. Training in sports requires real discipline.
Illustration: One of our Scott graduates was a great athlete who was encouraged by a world champion who was his neighbour, to go out for professional athletics. When he trained to run he trained every day of the year. He practised for THREE hours and FORTY minutes EVERY day of the WHOLE YEAR. He ran for one hour in the morning, 40 minutes at 10:00 A.M. and 2 hours every night. It was painful. It required discipline.
3. How to train for godliness
a. Some try to be godly through self discipline and self denial, like the monks.
b. The secret of godliness is Jesus Christ. 3:16 This verse speaks of Jesus. Jesus is the revelation of godliness, the mystery or secret that has now been revealed. Jesus embodied all that it means to be godly. He was the God-Man who prayed, trusted in his Father, submitted to his Father’s will. His lips and his life reflected the glory of God.
The secret of being godly is to know Jesus. Godliness is not derived through hard work and discipline. Godliness is derived through abiding in Jesus and Jesus in you.
John 15:5 “I am the vine; you are the branches. If a man remains in me and I in him, he will bear much fruit.”
c. The secret of godliness is a strong private life of prayer and Bible study.
II Cor. 3:18 “And we, who with unveiled faces all behold as in a mirror the Lord’s glory, are being transformed into his likeness with ever-increasing glory, which comes from the Lord, who is the Spirit.”
Illustration: Over the past year I have visited and interviewed over 95 graduates of Scott Theological College. As I interviewed them, it became very clear that the secret of their success was their strong private life, devoting themselves to prayer and Bible Study.
d. This requires discipline and priority, especially when you are busy..
I Cor. 9:24f “Do you not know that in a race all the runners run, but only one gets the prize? Run in such a way as to get the prize. Everyone who competes in the games goes into strict training. They do it to get a crown that will not last; but we do it to get a crown that will last forever. Therefore, I do not run like a man running aimlessly; I do not fight like a man beating the air. No, I beat my body and make it my slave so that after I have preached to others, I myself will not be disqualified for the prize.”
4. “Train yourself to be godly” - present imperative tense, meaning, keep on training, continue on training yourself. Timothy was training but he could not rest on past achievements. Neither can we. You have been training yourself in NIST. Continue on doing so. A real danger of growing lazy - stopping some of the disciplines you learned here at NIST.
5. Physical training has limited value 4:8 - honours, awards, money, fame, physical health.
But spiritual training has value for this life and the life to come 4:8
This life - benefits of godliness are great in this life
Life to come - pleasing God and rewards in heaven.
TO BE CONTINUED
Sunday, December 19, 2010
The Riches and Poverty in Africa
RICHES AND POVERTY IN AFRICA
PART SEVEN
The first error of the Prosperity Gospel is that it distorts the true reason for giving. Several more errors follow.
2. THE PROSPERITY GOSPEL DISTORTS THE BIBLICAL VIEW OF TRUE PROSPERITY
Unfortunately, the preachers of the Prosperity Gospel have bought into the marterialistic philosophy of this age, the belief that material prosperity is gain. It is a gospel shaped by the materialism of our contemporary culture. Biblical teaching is clear. “But godliness with contentment is great gain. For we brought nothing into the world, and we can take nothing out of it. But if we have food and clothing, we will be content with that. People who want to get rich fall into temptation and a trap…For the love of money is the root of all kinds of evil” (I Tim 6:6-10). In contrast to material prosperity, true prosperity in God’s sight is the riches of faith. “…God has chosen those who are poor in the eyes of the world to be rich in faith and to inherit the kingdom…” (James 2:5).
3. THE PROSPERITY GOSPEL VICTIMIZES THE POOR
Since preachers reduce God’s blessings to material gain, anyone who falls into financially hard times must be guilty of sin or unbelief. If God’s will is for everyone to be healthy and wealthy, then anyone who falls sick or remains poor is suffering from his own unbelief or disobedience. This places a terrible burden on the poor for it is unfair and unbiblical.
4. THE PROSPERITY GOSPEL DISTORTS GOD’S PROVIDENTIAL PLAN FOR HIS CHILDREN
Re
Let us be honest. If we had our own choice, most of us would desire perfect health, long life, material prosperity and influential positions in the church and nation. Such desires are natural because our sinful human nature seeks our own personal gain, prominence and sucdess. But God’s plan is for his children to grow in grace. The proud, self centered human nature must be crucified and in God’s providential plan this often entails trials of many kinds. “Consider it pure joy, my brothers, whenever you face trials of many kinds because you know that the testing of your faith develops perseverance. Perseverance must finish its work so that you may be mature and complete, not lacking anything” (Jam 1:2-4).
PART SEVEN
The first error of the Prosperity Gospel is that it distorts the true reason for giving. Several more errors follow.
2. THE PROSPERITY GOSPEL DISTORTS THE BIBLICAL VIEW OF TRUE PROSPERITY
Unfortunately, the preachers of the Prosperity Gospel have bought into the marterialistic philosophy of this age, the belief that material prosperity is gain. It is a gospel shaped by the materialism of our contemporary culture. Biblical teaching is clear. “But godliness with contentment is great gain. For we brought nothing into the world, and we can take nothing out of it. But if we have food and clothing, we will be content with that. People who want to get rich fall into temptation and a trap…For the love of money is the root of all kinds of evil” (I Tim 6:6-10). In contrast to material prosperity, true prosperity in God’s sight is the riches of faith. “…God has chosen those who are poor in the eyes of the world to be rich in faith and to inherit the kingdom…” (James 2:5).
3. THE PROSPERITY GOSPEL VICTIMIZES THE POOR
Since preachers reduce God’s blessings to material gain, anyone who falls into financially hard times must be guilty of sin or unbelief. If God’s will is for everyone to be healthy and wealthy, then anyone who falls sick or remains poor is suffering from his own unbelief or disobedience. This places a terrible burden on the poor for it is unfair and unbiblical.
4. THE PROSPERITY GOSPEL DISTORTS GOD’S PROVIDENTIAL PLAN FOR HIS CHILDREN
Re
Let us be honest. If we had our own choice, most of us would desire perfect health, long life, material prosperity and influential positions in the church and nation. Such desires are natural because our sinful human nature seeks our own personal gain, prominence and sucdess. But God’s plan is for his children to grow in grace. The proud, self centered human nature must be crucified and in God’s providential plan this often entails trials of many kinds. “Consider it pure joy, my brothers, whenever you face trials of many kinds because you know that the testing of your faith develops perseverance. Perseverance must finish its work so that you may be mature and complete, not lacking anything” (Jam 1:2-4).
Riches and Poverty in Africa
RICHES AND POVERTY IN AFRICA
PART SIX
It seems strange to me that in a continent with such poverty, the people fall victim to the Prosperity Gospel hurled their way by charlatans.
On one occasion I attended a growing church of 6,000 members which attracted Members of Parliament, bank managers and accountants, headmasters of secondary schools and thousands of youth.
That morning the pastor preached the Prosperity Gospel based on I Kings 17. The poor widow of Zarephath, about to eat her last remaining food before imminent starvation, was asked by the prophet Elijah to feed him first. When that poor widow in faith obeyed the prophet, God richly blessed her and saved her life with a jug of oil that never ran dry until the rains began to fall. Indeed, there was much truth in what this pastor preached – the need for faith and sacrificial giving by the poor who will then experience God’s blessing and favor.
But heresy is never total error, rather a mixture of truth and error, an unbalanced emphasis and distortion of the truth. Though the advocates of the Prosperity Gospel may quote Scripture, they never balance these isolated Scripture references with the full teaching of Scripture on poverty and wealth. Upon reflection we suggest that there are four serious errors in the Prosperity Gospel.
1. THE PROSPERITY GOSPEL DISTORTS THE TRUE PURPOSE OF GIVING.
Offerings should be given to God as an act of worship (Isa 43:22-24; Ps 116:12-17) and not for selfish gain. It is biblical truth that God promises to reward those who give to him generously (2 Cor 9:6-11). But the divine blessings reflect the gracious gift of God and not God’s obligation of favor. The desire for prosperity must never be the motive of giving. Before one gives material gifts, he should first give himself to the Lord (2 Cor 8:5; Rom 12:1). God is more concerned with the giver than the gift. Though generous giving is a virtue in Scripture (2 Cor 8:1,2), one should give unto the Lord as an offering of thanksgiving (Ps 116:17). Never should one give with selfish ambition of material prosperity.
Continued in Part Seven
PART SIX
It seems strange to me that in a continent with such poverty, the people fall victim to the Prosperity Gospel hurled their way by charlatans.
On one occasion I attended a growing church of 6,000 members which attracted Members of Parliament, bank managers and accountants, headmasters of secondary schools and thousands of youth.
That morning the pastor preached the Prosperity Gospel based on I Kings 17. The poor widow of Zarephath, about to eat her last remaining food before imminent starvation, was asked by the prophet Elijah to feed him first. When that poor widow in faith obeyed the prophet, God richly blessed her and saved her life with a jug of oil that never ran dry until the rains began to fall. Indeed, there was much truth in what this pastor preached – the need for faith and sacrificial giving by the poor who will then experience God’s blessing and favor.
But heresy is never total error, rather a mixture of truth and error, an unbalanced emphasis and distortion of the truth. Though the advocates of the Prosperity Gospel may quote Scripture, they never balance these isolated Scripture references with the full teaching of Scripture on poverty and wealth. Upon reflection we suggest that there are four serious errors in the Prosperity Gospel.
1. THE PROSPERITY GOSPEL DISTORTS THE TRUE PURPOSE OF GIVING.
Offerings should be given to God as an act of worship (Isa 43:22-24; Ps 116:12-17) and not for selfish gain. It is biblical truth that God promises to reward those who give to him generously (2 Cor 9:6-11). But the divine blessings reflect the gracious gift of God and not God’s obligation of favor. The desire for prosperity must never be the motive of giving. Before one gives material gifts, he should first give himself to the Lord (2 Cor 8:5; Rom 12:1). God is more concerned with the giver than the gift. Though generous giving is a virtue in Scripture (2 Cor 8:1,2), one should give unto the Lord as an offering of thanksgiving (Ps 116:17). Never should one give with selfish ambition of material prosperity.
Continued in Part Seven
Monday, December 13, 2010
Riches and Poverty in Africa
RICHES AND POVERTY IN AFRICA
PART FIVE
The Bible has a lot to say about riches, nothing very good. Nave’s Topical Bible has three pages of Scriptures on “riches.” Jesus speaks repeatedly against the dangers of material riches. “Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal, but lay up for yourselves treasures in heaven whether neither moth nor rust destroys and where thieves do not break in and steal. For where your treasure is, there your heart will be also.”
Jesus warns, “You cannot serve God and money” (Mt. 6:19-21, 24). It is the “cares of this world and the deceitfulness of riches” that choke the Word and lead to self destruction (Mk 4:19).
Do you know how much money it takes to make one happy? Just one more dollar (or shilling)! “Take care, and be on your guard against all covetousness, for one’s life does not consist in the abundance of his possessions” (Lk 12:15). I’ve seen many happy people who are materially poor. America is full of rich people who suffer from an inner void and seek to fill it with drugs, sex, and worldly thrills.
We need a biblically balanced view of riches and poverty. Proverbs 30:8, 9 reads, “Give me neither poverty nor riches; feed me with the food that is needful for me, lest I be full and deny you and say, ‘Who is the LORD?’ or lest I be poor and steal and profane the name of God.”
We need moderation in our aspirations and contentment with what God provides. Paul admonishes, “Godliness with contentment is great gain, for we brought nothing into the world, and we can take nothing out of it. But if we have food and clothing, we will be content with that. People who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge men into ruin and destruction. For the love of money is the root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs” (1 Tim 6:6-10).
Could poverty in Africa in reality be a blessing for it humbles people and turns hearts toward God? Could the riches of the Western World prove to be a curse in disguise for it hardens westerners to the Gospel because they feel no need of God?
But wretched poverty! That is something else! I have witnessed abject poverty on numerous occasions that has torn my heart out. I remember a friend in Eldoret who took me to his home in Kisii where I stayed overnight. One of his age mates came and they began to commiserate. Their future was bleak. Each of their fathers had only one acre of land to feed a family of ten. For one month of the year they went hungry, and worse; they could not finish school for lack of fees. What was their future? An acre of land divided among three or four brothers? I will never forget the anguish I felt for him.
Charlatan preachers line their pockets with money by taking advantage of the poor and the rich with the preaching of the Prosperity Gospel. More on the Prosperity Gospel in Part Six.
Continued in Part Six
PART FIVE
The Bible has a lot to say about riches, nothing very good. Nave’s Topical Bible has three pages of Scriptures on “riches.” Jesus speaks repeatedly against the dangers of material riches. “Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal, but lay up for yourselves treasures in heaven whether neither moth nor rust destroys and where thieves do not break in and steal. For where your treasure is, there your heart will be also.”
Jesus warns, “You cannot serve God and money” (Mt. 6:19-21, 24). It is the “cares of this world and the deceitfulness of riches” that choke the Word and lead to self destruction (Mk 4:19).
Do you know how much money it takes to make one happy? Just one more dollar (or shilling)! “Take care, and be on your guard against all covetousness, for one’s life does not consist in the abundance of his possessions” (Lk 12:15). I’ve seen many happy people who are materially poor. America is full of rich people who suffer from an inner void and seek to fill it with drugs, sex, and worldly thrills.
We need a biblically balanced view of riches and poverty. Proverbs 30:8, 9 reads, “Give me neither poverty nor riches; feed me with the food that is needful for me, lest I be full and deny you and say, ‘Who is the LORD?’ or lest I be poor and steal and profane the name of God.”
We need moderation in our aspirations and contentment with what God provides. Paul admonishes, “Godliness with contentment is great gain, for we brought nothing into the world, and we can take nothing out of it. But if we have food and clothing, we will be content with that. People who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge men into ruin and destruction. For the love of money is the root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs” (1 Tim 6:6-10).
Could poverty in Africa in reality be a blessing for it humbles people and turns hearts toward God? Could the riches of the Western World prove to be a curse in disguise for it hardens westerners to the Gospel because they feel no need of God?
But wretched poverty! That is something else! I have witnessed abject poverty on numerous occasions that has torn my heart out. I remember a friend in Eldoret who took me to his home in Kisii where I stayed overnight. One of his age mates came and they began to commiserate. Their future was bleak. Each of their fathers had only one acre of land to feed a family of ten. For one month of the year they went hungry, and worse; they could not finish school for lack of fees. What was their future? An acre of land divided among three or four brothers? I will never forget the anguish I felt for him.
Charlatan preachers line their pockets with money by taking advantage of the poor and the rich with the preaching of the Prosperity Gospel. More on the Prosperity Gospel in Part Six.
Continued in Part Six
Thursday, December 9, 2010
The Riches and Poverty of Africa
THE RICHES AND POVERTY OF AFRICA
PART FOUR
Following are my thoughts for resolving poverty in Africa, taken from a letter I wrote ten years ago. However, as I read over this now, I fear that it is very inadequate. Can you suggest other aspects of the solution – how to ameliorate the harsh conditions of poverty? Elimination of poverty is impossible. Jesus said, “The poor you will have with you always.” Look at the poor in America? The question is, what steps should be taken to reduce the harsh conditions of poverty?
“If what we have observed above is true, then it takes little wisdom to see how the discipling of the nations comes into play. Christians have met together in Nigeria to deal with this problem of corruption in official circles. If corruption is such a burden in society, then the Christians must share their responsibility because it is the Christians in their great numbers who participate in what is going on, even if it is only by turning a blind eye to what takes place. The deep problems of society cannot be cured by the United Nations, the government or non-governmental agencies.”
“Only Christ has the answer. But it is not a cheap, superficial answer of a veneer of Christianity. The answer is becoming a disciple of Jesus Christ through living faith and faithful obedience and developing strong Christian homes where Christian virtues are instilled within the children.”
“Through much sacrifice Christian missions brought education to Africa. In the early days the common person recognized that those who attended the mission schools advanced economically. Mission schools were a living testimony to others. When one is delivered from the deep seated cultural restraints, and uses his few resources wisely instead of squandering them in sinful habits, and begins to work hard, and exercises his God given responsibility by promoting honesty and integrity in official circles - life will change. Africa will grow and prosper and become a vibrant testimony to others.”
“The vibrancy and enthusiasm of many Christians in Africa is a witness and testimony to western Christians who are more reserved and shy about their faith – and perhaps, more nominal or lukewarm in their faith. The Church in Africa is alive and growing but it not only needs to grow in width through evangelism but also in depth through biblical teaching in church and in the home. What the Church in any country needs is to teach the masses of “Christians” to go deeper in their faith with practical teaching based on the biblical exposition of the Word of God so that Christians can make a real difference in this richly endowed and diversified continent. Biblical theology must be relevantly applied to the practical lives of the people. For all this to take place, the Christian home is crucial. It is central to the future hope.”
“A fine Christian couple lived in the rural area of Ukambani some years back. Because of the man’s testimony and learned skills, the Africa Inland Church requested him to assist them in Nairobi. He consented with one condition; he wanted his whole family to live with him in Nairobi. I did not know him at the time nor did I see how he reared his children, but I do know his children. They are a marvelous testimony of God’s grace that flourishes when a Christian couple is committed to rearing their children in the fear and admonition of the Lord. Christopher Mwal’wa has served with sterling reputation as leader in Word of Life, Kenya. Matthews Mwal’wa is the pastor of A.I.C. in Nairobi and has a vibrant, effective ministry. Penninah, married to Dr. Titus Kivunzi, has exemplified the life and fruit of a godly woman who supports and helps her husband in ministry. I have met one or two other siblings whose names I have now forgotten, but they too are vibrant examples of Africa’s future in Christ.”
“As stalwart Christian men and women grow, they must become the salt and light in society. As Christians stand up and speak out and demand integrity and honesty and charity in society and among their political leaders – as Christians become part of the solution to a new Africa instead of being part of the problem – Africa will overcome her problems in the generations to come.”
“Africa or America or any other continent can be transformed through new birth in Christ, biblical exposition and teaching of the Word of God from the pulpit and in the home, growth in Christian virtues and shunning of sinful vices, attainment of a sound education, diligent work and humility in seeking to please God in all things – over several generations, this will transform Africa and the world.”
Tragically, the Christian virtues and values that have made the West strong in the past are fast disappearing. Christian Homes are becoming a distinct minority in the sea of the pagan wasteland that is America today. America today is in need of missionaries from Africa and elsewhere because we have forsaken our rich Christian heritage.
I must add Part Five because the Bible has a lot to say about riches and poverty.
See Part Five.
PART FOUR
Following are my thoughts for resolving poverty in Africa, taken from a letter I wrote ten years ago. However, as I read over this now, I fear that it is very inadequate. Can you suggest other aspects of the solution – how to ameliorate the harsh conditions of poverty? Elimination of poverty is impossible. Jesus said, “The poor you will have with you always.” Look at the poor in America? The question is, what steps should be taken to reduce the harsh conditions of poverty?
“If what we have observed above is true, then it takes little wisdom to see how the discipling of the nations comes into play. Christians have met together in Nigeria to deal with this problem of corruption in official circles. If corruption is such a burden in society, then the Christians must share their responsibility because it is the Christians in their great numbers who participate in what is going on, even if it is only by turning a blind eye to what takes place. The deep problems of society cannot be cured by the United Nations, the government or non-governmental agencies.”
“Only Christ has the answer. But it is not a cheap, superficial answer of a veneer of Christianity. The answer is becoming a disciple of Jesus Christ through living faith and faithful obedience and developing strong Christian homes where Christian virtues are instilled within the children.”
“Through much sacrifice Christian missions brought education to Africa. In the early days the common person recognized that those who attended the mission schools advanced economically. Mission schools were a living testimony to others. When one is delivered from the deep seated cultural restraints, and uses his few resources wisely instead of squandering them in sinful habits, and begins to work hard, and exercises his God given responsibility by promoting honesty and integrity in official circles - life will change. Africa will grow and prosper and become a vibrant testimony to others.”
“The vibrancy and enthusiasm of many Christians in Africa is a witness and testimony to western Christians who are more reserved and shy about their faith – and perhaps, more nominal or lukewarm in their faith. The Church in Africa is alive and growing but it not only needs to grow in width through evangelism but also in depth through biblical teaching in church and in the home. What the Church in any country needs is to teach the masses of “Christians” to go deeper in their faith with practical teaching based on the biblical exposition of the Word of God so that Christians can make a real difference in this richly endowed and diversified continent. Biblical theology must be relevantly applied to the practical lives of the people. For all this to take place, the Christian home is crucial. It is central to the future hope.”
“A fine Christian couple lived in the rural area of Ukambani some years back. Because of the man’s testimony and learned skills, the Africa Inland Church requested him to assist them in Nairobi. He consented with one condition; he wanted his whole family to live with him in Nairobi. I did not know him at the time nor did I see how he reared his children, but I do know his children. They are a marvelous testimony of God’s grace that flourishes when a Christian couple is committed to rearing their children in the fear and admonition of the Lord. Christopher Mwal’wa has served with sterling reputation as leader in Word of Life, Kenya. Matthews Mwal’wa is the pastor of A.I.C. in Nairobi and has a vibrant, effective ministry. Penninah, married to Dr. Titus Kivunzi, has exemplified the life and fruit of a godly woman who supports and helps her husband in ministry. I have met one or two other siblings whose names I have now forgotten, but they too are vibrant examples of Africa’s future in Christ.”
“As stalwart Christian men and women grow, they must become the salt and light in society. As Christians stand up and speak out and demand integrity and honesty and charity in society and among their political leaders – as Christians become part of the solution to a new Africa instead of being part of the problem – Africa will overcome her problems in the generations to come.”
“Africa or America or any other continent can be transformed through new birth in Christ, biblical exposition and teaching of the Word of God from the pulpit and in the home, growth in Christian virtues and shunning of sinful vices, attainment of a sound education, diligent work and humility in seeking to please God in all things – over several generations, this will transform Africa and the world.”
Tragically, the Christian virtues and values that have made the West strong in the past are fast disappearing. Christian Homes are becoming a distinct minority in the sea of the pagan wasteland that is America today. America today is in need of missionaries from Africa and elsewhere because we have forsaken our rich Christian heritage.
I must add Part Five because the Bible has a lot to say about riches and poverty.
See Part Five.
Wednesday, December 8, 2010
We are All of One Blood
The Tonga say, “The cold of the winter is the lion of the old people.” That is, “Old people like the warmth and fear the cold.” Here in Florida my feet are freezing and my legs are cold because of the arctic blast of cold air has reached us.
When you scratch below the surface of racial features and cultural differences, we find that we are all of one blood, created in the image of God, fallen, and all in need of the Savior. "[God] made from one man every nation of mankind..." Acts 17:26
Sunday, December 5, 2010
The Riches and Poverty of Africa
THE RICHES AND POVERTY OF AFRICA
PART THREE
“Absence of an Enabling Environment. While one may change the above mentioned things, there remains a very important issue, the absence of an enabling environment. Corruption (a problem of dishonesty) and mismanagement (a problem of cultural values) work together to destroy an enabling environment for development. It has been said that 60% of Africa’s problems are due to corruption and 40% is due to poor management. A serious restraint on development in Africa is corruption and mismanagement of the many co-operatives and government agencies which serve the people. Those who grow coffee, tea and sugar cane, find that their pay is either squandered through dishonesty or poor management of the co-operatives. Their income is often delayed by many months. This can only lead to discouragement, disinterest, strikes and loss of initiative. Roads, telephones, electricity, all necessary parts of the infrastructure for business, are seriously wanting. This is due, not simply to poverty, but to corruption. Money designated for roads is not faithfully used for that. Bribes are regularly demanded for routine services. Many international projects designed to alleviate poverty by providing educational seminars; facilities and equipment are thwarted by corruption. International and national aid for famine relief is siphoned off by the politicians for personal gain. Africa has many capable managers and administrators. But unfortunately, it is not what you know but who you know that leads to employment and promotion. Relationships are often more important for employment than knowledge and skills. Hence people are placed in management positions because they have the right ethnic connections and not because of their knowledge and skills.
“Frequent wars, violence and social upheavals. Over the past twenty years [written in 2002], many wars and conflicts in Africa have set back development. Right now or within the past few years, war has been waged in the Sudan (for 20 years), the Congo (intermittently for 40 years), Rwanda, Burundi, Sierra Leone, Liberia, Uganda, Angola (since independence) and elsewhere. People flee from their homeland and become refugees in another country. They leave behind fertile land that lies uncultivated. The education of the youth is interrupted. The youth are enlisted in the violent conflict. Inability to resolve conflicts and generate peace has caused some wars to continue for well over ten or twenty or thirty years. These conflicts may be over ethnic or religious or personal issues. But it is the masses who suffer and social and economic development suffers enormously.”
“One may wonder what all this has to do with a Christian missionary seeking to evangelize and disciple Africa for Christ? The unspoken part of our lives as missionaries are the persistent problems which arise from poverty that surrounds us. Requests for money are unending. These are not selfish desires but life and death issues such as food for the table, fees for education, medicine for the sick, work for the jobless - it goes on and on. During our recent safari the pain of poverty was driven home to us as never before.”
PLEASE let me know if you can think of other reasons that contribute to the poverty in Africa – and if you disagree with some of my thoughts in Parts Two and Three.
CONTINUED IN PART FOUR
PART THREE
“Absence of an Enabling Environment. While one may change the above mentioned things, there remains a very important issue, the absence of an enabling environment. Corruption (a problem of dishonesty) and mismanagement (a problem of cultural values) work together to destroy an enabling environment for development. It has been said that 60% of Africa’s problems are due to corruption and 40% is due to poor management. A serious restraint on development in Africa is corruption and mismanagement of the many co-operatives and government agencies which serve the people. Those who grow coffee, tea and sugar cane, find that their pay is either squandered through dishonesty or poor management of the co-operatives. Their income is often delayed by many months. This can only lead to discouragement, disinterest, strikes and loss of initiative. Roads, telephones, electricity, all necessary parts of the infrastructure for business, are seriously wanting. This is due, not simply to poverty, but to corruption. Money designated for roads is not faithfully used for that. Bribes are regularly demanded for routine services. Many international projects designed to alleviate poverty by providing educational seminars; facilities and equipment are thwarted by corruption. International and national aid for famine relief is siphoned off by the politicians for personal gain. Africa has many capable managers and administrators. But unfortunately, it is not what you know but who you know that leads to employment and promotion. Relationships are often more important for employment than knowledge and skills. Hence people are placed in management positions because they have the right ethnic connections and not because of their knowledge and skills.
“Frequent wars, violence and social upheavals. Over the past twenty years [written in 2002], many wars and conflicts in Africa have set back development. Right now or within the past few years, war has been waged in the Sudan (for 20 years), the Congo (intermittently for 40 years), Rwanda, Burundi, Sierra Leone, Liberia, Uganda, Angola (since independence) and elsewhere. People flee from their homeland and become refugees in another country. They leave behind fertile land that lies uncultivated. The education of the youth is interrupted. The youth are enlisted in the violent conflict. Inability to resolve conflicts and generate peace has caused some wars to continue for well over ten or twenty or thirty years. These conflicts may be over ethnic or religious or personal issues. But it is the masses who suffer and social and economic development suffers enormously.”
“One may wonder what all this has to do with a Christian missionary seeking to evangelize and disciple Africa for Christ? The unspoken part of our lives as missionaries are the persistent problems which arise from poverty that surrounds us. Requests for money are unending. These are not selfish desires but life and death issues such as food for the table, fees for education, medicine for the sick, work for the jobless - it goes on and on. During our recent safari the pain of poverty was driven home to us as never before.”
PLEASE let me know if you can think of other reasons that contribute to the poverty in Africa – and if you disagree with some of my thoughts in Parts Two and Three.
CONTINUED IN PART FOUR
Friday, December 3, 2010
The Riches and Poverty of Africa
THE RICHES AND POVERTY OF AFRICA
PART TWO
“The poverty of Africa is pervasive, persistent and endemic because the reasons are complex. No simple answer explains it. Sometimes you hear of the burdensome foreign debt owed by the African governments, or the devastating economic loss that came from slavery two centuries ago. Poverty surely is not a racial problem for there are many intelligent, capable and prospering Africans in every country. I have concluded that poverty in Africa is due to a complex set of reasons including the following. When conferring with some African friends, they concurred with my thoughts. It may be that more can be said, but at least these reasons point in the right direction. And the significant thing is that the authentic Christian gospel which transforms lives is at the heart of the solution to Africa’s problems.”
“Lack of Education. Most people lack proper training. This is much more than the 3 R’s (reading, [w]riting and [a]rithmetic), for a large number of people can read, write and count. Much of what we take for granted in America is learned in the homes and understood as a basic part of a strong, Christian family. This includes such things as hygiene and the basic knowledge of maintaining health; the use of money - earning energetically, spending wisely and saving faithfully; maintenance of a house, furniture and equipment, including how to care for such things so that unnecessary damage does not occur. By care one can preserve things and extend the life of clothes, radios, furniture, and ceiling boards (leaking roofs). ‘A shilling saved is a shilling earned,’ as the saying goes. By preserving what you have, you increase your material wellbeing without depending on large sums of income.
“Cultural Restraints. Certain aspects of African culture militate against prosperity. For example, acute jealousy may arise when another appears to succeed. Any show of wealth in some rural areas will result in witchcraft and cursing directed toward that person. This discourages hard work, development and planning that lead to prosperity. In Ethiopia there has been no private property for centuries. Peasants can be moved anytime from the land and the property they have developed is lost. This policy is anti-development. The African traditional desire for many children, deeply rooted in African culture, in this modern era creates enormous burdens on the parents who simply cannot feed, clothe and educate their children. The communal aspect of African life, while beautiful in its own way, creates a burden. Those who are industrious and work hard are asked for food and material help by those members of the family who are lazy. Many admit that they lose their possessions and become poor when compelled culturally to share their possessions with others in the family. A culture which promotes asking and assisting instead of self reliance may also contribute to poverty.”
“Lack of a Work Ethic. While many people do work hard and are progressing, many are content with little. This is evident in the rural areas where cultivatable land sets idle because they fail to work and till the ground. Somehow, they tend to be passive, accepting poverty as their lot. Stubborn and harsh realities discourage them from making greater effort. Through lack of education, lack of vision and understanding, lack of initiative, they simply accept life as it is with its burdensome poverty. They experience so much in life that they cannot change, such as poor government, poor roads, poor medical facilities, poor education and poor rains, so that they tend to be passive, fatalistic and content with only enough to survive. Many lack the energy, vision or understanding to progress and instead only do what must be done to survive.”
“A Lifestyle that Wastes Money. A sinful lifestyle saps what little may be earned. For example, smoking, drinking, drugs, discos, prostitution and various forms of entertainment are a sheer waste of material resources. Drunkenness is pervasive among the men so that what little money they may have is squandered on wasteful living. Prostitution saps a man’s wealth, energy and time away from building a strong family. In contrast, a Christian who lives a clean life, cares for his family (clothes, feeds and educates his children), is faithful to his wife and invests his money in his family, will improve his home. He is present in the home to teach and guide. It is a known, confirmed truth that a strong Christian heritage gradually lifts people from their poverty to middle class because they conserve what little they have and invest it wisely in profitable adventures rather than wasting it on a sinful lifestyle.”
CONTINUED IN PART THREE
PART TWO
“The poverty of Africa is pervasive, persistent and endemic because the reasons are complex. No simple answer explains it. Sometimes you hear of the burdensome foreign debt owed by the African governments, or the devastating economic loss that came from slavery two centuries ago. Poverty surely is not a racial problem for there are many intelligent, capable and prospering Africans in every country. I have concluded that poverty in Africa is due to a complex set of reasons including the following. When conferring with some African friends, they concurred with my thoughts. It may be that more can be said, but at least these reasons point in the right direction. And the significant thing is that the authentic Christian gospel which transforms lives is at the heart of the solution to Africa’s problems.”
“Lack of Education. Most people lack proper training. This is much more than the 3 R’s (reading, [w]riting and [a]rithmetic), for a large number of people can read, write and count. Much of what we take for granted in America is learned in the homes and understood as a basic part of a strong, Christian family. This includes such things as hygiene and the basic knowledge of maintaining health; the use of money - earning energetically, spending wisely and saving faithfully; maintenance of a house, furniture and equipment, including how to care for such things so that unnecessary damage does not occur. By care one can preserve things and extend the life of clothes, radios, furniture, and ceiling boards (leaking roofs). ‘A shilling saved is a shilling earned,’ as the saying goes. By preserving what you have, you increase your material wellbeing without depending on large sums of income.
“Cultural Restraints. Certain aspects of African culture militate against prosperity. For example, acute jealousy may arise when another appears to succeed. Any show of wealth in some rural areas will result in witchcraft and cursing directed toward that person. This discourages hard work, development and planning that lead to prosperity. In Ethiopia there has been no private property for centuries. Peasants can be moved anytime from the land and the property they have developed is lost. This policy is anti-development. The African traditional desire for many children, deeply rooted in African culture, in this modern era creates enormous burdens on the parents who simply cannot feed, clothe and educate their children. The communal aspect of African life, while beautiful in its own way, creates a burden. Those who are industrious and work hard are asked for food and material help by those members of the family who are lazy. Many admit that they lose their possessions and become poor when compelled culturally to share their possessions with others in the family. A culture which promotes asking and assisting instead of self reliance may also contribute to poverty.”
“Lack of a Work Ethic. While many people do work hard and are progressing, many are content with little. This is evident in the rural areas where cultivatable land sets idle because they fail to work and till the ground. Somehow, they tend to be passive, accepting poverty as their lot. Stubborn and harsh realities discourage them from making greater effort. Through lack of education, lack of vision and understanding, lack of initiative, they simply accept life as it is with its burdensome poverty. They experience so much in life that they cannot change, such as poor government, poor roads, poor medical facilities, poor education and poor rains, so that they tend to be passive, fatalistic and content with only enough to survive. Many lack the energy, vision or understanding to progress and instead only do what must be done to survive.”
“A Lifestyle that Wastes Money. A sinful lifestyle saps what little may be earned. For example, smoking, drinking, drugs, discos, prostitution and various forms of entertainment are a sheer waste of material resources. Drunkenness is pervasive among the men so that what little money they may have is squandered on wasteful living. Prostitution saps a man’s wealth, energy and time away from building a strong family. In contrast, a Christian who lives a clean life, cares for his family (clothes, feeds and educates his children), is faithful to his wife and invests his money in his family, will improve his home. He is present in the home to teach and guide. It is a known, confirmed truth that a strong Christian heritage gradually lifts people from their poverty to middle class because they conserve what little they have and invest it wisely in profitable adventures rather than wasting it on a sinful lifestyle.”
CONTINUED IN PART THREE
Saturday, November 27, 2010
The Riches and Poverty of Africa
THE RICHES AND POVERTY OF AFRICA
PART ONE
[The following was an email I sent to our supporters in August, 2002, after our memorable trip to visit our graduates from Scott Theological College in seven African nations – Uganda, Ethiopia, Zambia, Zimbabwe, Swaziland, Malawi, and Tanzania. After you read the whole series of four parts, I would be happy to receive your feedback.]
“For the past thirty four years we have lived and worked in Kenya with its rich beauty and natural wealth mingled with wrenching poverty of people surviving with meagre resources. During our recent opportunity of visiting seven different African countries, from Ethiopia in the north with its ancient peoples and culture, to Malawi, Zimbabwe, Zambia, Swaziland and Namibia in the south, I have done a lot of thinking and enquiring. Why does Africa have so many riches mingled with such pervasive and endemic poverty?”
“Africa is a beautiful continent which is rich in natural resources. Africa cannot take a back seat to “America the beautiful” in its diversity of natural beauty and resources. Every country we visited was unique in its splendour. The awesome lakes in the Great Rift Valley are jewels in Africa that stretch from Ethiopia in the north, through Uganda and Kenya, down into southern Africa, moving into the Indian Ocean off the coast of Mozambique. We saw the water plunging out of Lake Victoria into the tributary that flows into the Nile. It takes three months for the water to flow 4,000 miles to the Nile delta. We walked beside the longest shelf of falling water in the world where 550 million litres fall 300 feet into the gorge every minute, sending mist 1,500 feet into the air. It is awesome. In the vernacular language these falls are called, “The smoke that thunders.” David Livingstone called them the Victoria Falls. We travelled over the vast Central African Savannah grass lands where elephant grass grows fifteen feet tall and the whole of central Africa receives plentiful rainfall for all kinds of rich agriculture. We saw the tiny but beautiful monarchy of Swaziland perched on the mountains of southern Africa with mountain streams flowing everywhere. Though Namibia is a desert country with the Namib to the west along the Atlantic ocean (the oldest and driest desert in the world) and the Kalahari desert on the east sweeping into Botswana, the country is actually rich in mineral wealth. In fact all these countries have mineral wealth which is the envy of the world - tin, copper, bauxite, coal, gold, diamonds, oil and uranium.”
“But mingled with all the natural beauty and resources, I frequently became depressed by the pervasive, persistent and endemic poverty everywhere. Yes, the wealthy class is always present in these countries. When arriving in Zambia, the first place Bishop Shamapani took us was a modern shopping mall recently built by a South African company. I was dumb struck. I thought, “Has Zambia overtaken Kenya in economic development?” Inside the mall one would have thought he was in some electronic store in the modern West – wide aisles stocked with electronic goods that staggered my mind. But we soon discovered that Zambia is a very, very poor country with people subsisting on this fertile land. Yes, a rich minority but the masses in poverty. Zambia is a country with so much land occupied and developed by so few people that the Zambian government is actually inviting white, commercial farmers from Zimbabwe and South Africa to take possession of empty portions of the land and develop it. People in all the countries where we visited (except Uganda) felt that their country was economically depressed. Ethiopia is reckoned the second poorest country in Africa even though they trace their history back to King Solomon and the Queen of Sheba and even though Ethiopia became a Christian monarchy in the fourth century. Why?”
CONTINUED IN PART TWO
PART ONE
[The following was an email I sent to our supporters in August, 2002, after our memorable trip to visit our graduates from Scott Theological College in seven African nations – Uganda, Ethiopia, Zambia, Zimbabwe, Swaziland, Malawi, and Tanzania. After you read the whole series of four parts, I would be happy to receive your feedback.]
“For the past thirty four years we have lived and worked in Kenya with its rich beauty and natural wealth mingled with wrenching poverty of people surviving with meagre resources. During our recent opportunity of visiting seven different African countries, from Ethiopia in the north with its ancient peoples and culture, to Malawi, Zimbabwe, Zambia, Swaziland and Namibia in the south, I have done a lot of thinking and enquiring. Why does Africa have so many riches mingled with such pervasive and endemic poverty?”
“Africa is a beautiful continent which is rich in natural resources. Africa cannot take a back seat to “America the beautiful” in its diversity of natural beauty and resources. Every country we visited was unique in its splendour. The awesome lakes in the Great Rift Valley are jewels in Africa that stretch from Ethiopia in the north, through Uganda and Kenya, down into southern Africa, moving into the Indian Ocean off the coast of Mozambique. We saw the water plunging out of Lake Victoria into the tributary that flows into the Nile. It takes three months for the water to flow 4,000 miles to the Nile delta. We walked beside the longest shelf of falling water in the world where 550 million litres fall 300 feet into the gorge every minute, sending mist 1,500 feet into the air. It is awesome. In the vernacular language these falls are called, “The smoke that thunders.” David Livingstone called them the Victoria Falls. We travelled over the vast Central African Savannah grass lands where elephant grass grows fifteen feet tall and the whole of central Africa receives plentiful rainfall for all kinds of rich agriculture. We saw the tiny but beautiful monarchy of Swaziland perched on the mountains of southern Africa with mountain streams flowing everywhere. Though Namibia is a desert country with the Namib to the west along the Atlantic ocean (the oldest and driest desert in the world) and the Kalahari desert on the east sweeping into Botswana, the country is actually rich in mineral wealth. In fact all these countries have mineral wealth which is the envy of the world - tin, copper, bauxite, coal, gold, diamonds, oil and uranium.”
“But mingled with all the natural beauty and resources, I frequently became depressed by the pervasive, persistent and endemic poverty everywhere. Yes, the wealthy class is always present in these countries. When arriving in Zambia, the first place Bishop Shamapani took us was a modern shopping mall recently built by a South African company. I was dumb struck. I thought, “Has Zambia overtaken Kenya in economic development?” Inside the mall one would have thought he was in some electronic store in the modern West – wide aisles stocked with electronic goods that staggered my mind. But we soon discovered that Zambia is a very, very poor country with people subsisting on this fertile land. Yes, a rich minority but the masses in poverty. Zambia is a country with so much land occupied and developed by so few people that the Zambian government is actually inviting white, commercial farmers from Zimbabwe and South Africa to take possession of empty portions of the land and develop it. People in all the countries where we visited (except Uganda) felt that their country was economically depressed. Ethiopia is reckoned the second poorest country in Africa even though they trace their history back to King Solomon and the Queen of Sheba and even though Ethiopia became a Christian monarchy in the fourth century. Why?”
CONTINUED IN PART TWO
Sunday, November 21, 2010
Christianity and Spiritual Warfare in Africa
CHRISTIANITY AND SPIRITUAL WARFARE IN AFRICA
Part Three
The Christian Church has been firmly founded in Africa and there are many vibrant Christians committed to Jesus Christ. They show by their lives of commitment that they truly are disciples of Christ. But those who are truly discipled are a distinct minority with the masses of “Christians” either nominal in their confession or weak in their understanding and obedience to the Word of God. The peoples and the countries wherever we went are wide open to the Gospel. Africa has not yet reached a state, as found in the West, where the peoples oppose Christianity and resist the Gospel. This is the day for the Christian Church to fulfill the Great Commission in Africa.
We must not give up on Africa, either in despair because of its failure to progress, or in the belief that Africa is now Christian and can evangelize their own people without the help of western missionaries. The greatest need in Africa today, as we see it, is biblical teaching of the Christians and the training of church leaders. So many, many evangelical denominations in these countries are tiny and need a boost in evangelistic zeal. So many denominations have only a small percentage of trained pastors. The result is that many Christians are not being taught the deep truths of Scripture and challenged to devote themselves fully to Christ. In many ways the Christian Church in Africa is the victim of her own success. The churches have grown so rapidly that they have not been able to provide adequate numbers of well trained shepherds to disciple the flock. We need missions and missionaries who can come along side the national Christians with a sensitive and humble spirit to assist them in becoming all that God intends them to be, firmly rooted in the Word of God. There is so much confusion everywhere, a cacophony of different theologies and ideologies that Christians must become confused without deep teaching from Scripture. In Machakos, our neighboring town in Kenya, with 30,000 people (precise figure is not known), there are 37 different kinds of churches (this I counted recently).
Our visit to these Scott graduates has confirmed my conviction that the ministry of Scott Theological College, along with other similar ministries of leadership training, is the most strategic and important ministry today in Africa. Together with this, we need to find creative ways of providing Bible teaching with practical application so that the anemic and weak Christians can grow. We need to find ways to provide in-service training for pastors to help them continue to grow in the Lord. And above all else, we need to continue to pray and work for revival in our churches. A revitalized and renewed Christian Church will be energetic in their witness, faithful in their personal lives and eager to reach out to the lost who still do not know the Lord.
FINIS
Part Three
The Christian Church has been firmly founded in Africa and there are many vibrant Christians committed to Jesus Christ. They show by their lives of commitment that they truly are disciples of Christ. But those who are truly discipled are a distinct minority with the masses of “Christians” either nominal in their confession or weak in their understanding and obedience to the Word of God. The peoples and the countries wherever we went are wide open to the Gospel. Africa has not yet reached a state, as found in the West, where the peoples oppose Christianity and resist the Gospel. This is the day for the Christian Church to fulfill the Great Commission in Africa.
We must not give up on Africa, either in despair because of its failure to progress, or in the belief that Africa is now Christian and can evangelize their own people without the help of western missionaries. The greatest need in Africa today, as we see it, is biblical teaching of the Christians and the training of church leaders. So many, many evangelical denominations in these countries are tiny and need a boost in evangelistic zeal. So many denominations have only a small percentage of trained pastors. The result is that many Christians are not being taught the deep truths of Scripture and challenged to devote themselves fully to Christ. In many ways the Christian Church in Africa is the victim of her own success. The churches have grown so rapidly that they have not been able to provide adequate numbers of well trained shepherds to disciple the flock. We need missions and missionaries who can come along side the national Christians with a sensitive and humble spirit to assist them in becoming all that God intends them to be, firmly rooted in the Word of God. There is so much confusion everywhere, a cacophony of different theologies and ideologies that Christians must become confused without deep teaching from Scripture. In Machakos, our neighboring town in Kenya, with 30,000 people (precise figure is not known), there are 37 different kinds of churches (this I counted recently).
Our visit to these Scott graduates has confirmed my conviction that the ministry of Scott Theological College, along with other similar ministries of leadership training, is the most strategic and important ministry today in Africa. Together with this, we need to find creative ways of providing Bible teaching with practical application so that the anemic and weak Christians can grow. We need to find ways to provide in-service training for pastors to help them continue to grow in the Lord. And above all else, we need to continue to pray and work for revival in our churches. A revitalized and renewed Christian Church will be energetic in their witness, faithful in their personal lives and eager to reach out to the lost who still do not know the Lord.
FINIS
Friday, November 19, 2010
Christianity and Spiritual Warfare in Africa
CHRISTIANITY AND SPIRITUAL WARFARE IN AFRICA
Part Two
In the limited circles of Kampala, the capital of Uganda where we stayed one week, there was evidence of education and Christian faith. The Anglican Church we attended had a vibrant service which became my favourite of all the churches we attended during our twelve weeks of travel. It combined solid biblical truth in hymns, liturgy, two Scripture readings and an expository message from the Word, with enthusiastic singing, dancing and praising God by the people for twenty minutes. The people were well dressed, English is the official language of Uganda (as was true in every other country we visited, except Ethiopia) and we found churches everywhere. However, a missionary told us that just beneath the surface one finds deep, traditional, cultic beliefs in ancestral spirits and mystical powers. Indeed, when we visited the Kasubi tombs where the last four kings of the Baganda were buried we could detect an underlying world view of spiritism. More than seventy descendants of the late kings’ wives still live there and several are always in the building. They perform rituals and give offerings for the dead. The well being of the Baganda depends on these offerings to the spirits of the dead kings.
In Swaziland where 80% claim to be Christian only 19% are church members. 50% of all church members belong to one of 73 Zionist denominations which are mostly syncretistic without knowledge of the Gospel. Swaziland prides itself in its strong traditional culture but this includes performing rituals and ceremonies for the dead. Christians in a couple’s seminar we attended from an evangelical church admitted that most of the Christians, even in the evangelical churches, perform these rituals simply because it is Swazi culture, without any understanding that this is anathema before God.
Pentecostal type of Christianity (both mission churches and African indigenous churches) is sweeping over Africa with its emotional extremes, theological errors and lack of biblical depth. In Ethiopia, during the years of persecution under the Marxist government when all churches were closed, the Christians clung together for survival in house churches with constantly changing locations and times. As a result of this mixture and lack of biblical teaching, all churches tend to be similar in their theology and Christian practice. In one SIM daughter church during a choir number, one woman jumped to her feet in hysteria, made some emotional outburst and then collapsed to her seat. When I inquired later what this meant, I was informed that she had just been “filled with the Spirit.” I was greatly disturbed as we attended church after church, how seldom there was Scripture reading in the service. Even in the best of churches, there was no Scripture reading. The message we heard in Addis Ababa was nothing but random talk about Christ’s death and resurrection without any biblical basis, theme or biblical instruction. Worship is becoming louder, nosier, more emotional and ecstatic, with the focus seemingly on how good one feels rather than focusing on God and praising him for his glory and greatness.
When we were in Malawi I asked one Malawian what he felt was the greatest need in the church. He thought for a minute and then replied, “Revival.” Many churches have lost the Gospel through a liberal theology. Others have lost their zeal for evangelism and devotion to the Lord. Church leaders are often pre-occupied with retaining their position and see the educated younger clergy as a threat to them. Thus church growth is squelched. The Presbyterian Church in Malawi opposes evangelism and excommunicates anyone who claims to be “born again.” They desire to co-exist in peace with the Muslims which are now spreading rapidly because the President is Muslim and the Arab oil wealth is pouring into the country. Evangelical churches founded by faith missions have lost their zeal for evangelism in several South African countries we were in. Those with an evangelistic zeal are seen as a threat to the leaders who were never known for evangelistic outreach.
So what is our conclusion? There is a spiritual warfare going on in the African continent. On the one hand, there is the voice of the Christian Church, over radio and TV, in public arenas and official circles and within the churches. But competing for the attention of the peoples are two other voices: the traditional attraction of African religion with its mystical powers and dependence on the ancestral spirits and witchcraft, and the modern attraction of materialism, hedonism and humanism. On one bus we heard the gospel sung and preached and later on saw a western movie full of violence and lust.
CONTINUED IN PART THREE
Part Two
In the limited circles of Kampala, the capital of Uganda where we stayed one week, there was evidence of education and Christian faith. The Anglican Church we attended had a vibrant service which became my favourite of all the churches we attended during our twelve weeks of travel. It combined solid biblical truth in hymns, liturgy, two Scripture readings and an expository message from the Word, with enthusiastic singing, dancing and praising God by the people for twenty minutes. The people were well dressed, English is the official language of Uganda (as was true in every other country we visited, except Ethiopia) and we found churches everywhere. However, a missionary told us that just beneath the surface one finds deep, traditional, cultic beliefs in ancestral spirits and mystical powers. Indeed, when we visited the Kasubi tombs where the last four kings of the Baganda were buried we could detect an underlying world view of spiritism. More than seventy descendants of the late kings’ wives still live there and several are always in the building. They perform rituals and give offerings for the dead. The well being of the Baganda depends on these offerings to the spirits of the dead kings.
In Swaziland where 80% claim to be Christian only 19% are church members. 50% of all church members belong to one of 73 Zionist denominations which are mostly syncretistic without knowledge of the Gospel. Swaziland prides itself in its strong traditional culture but this includes performing rituals and ceremonies for the dead. Christians in a couple’s seminar we attended from an evangelical church admitted that most of the Christians, even in the evangelical churches, perform these rituals simply because it is Swazi culture, without any understanding that this is anathema before God.
Pentecostal type of Christianity (both mission churches and African indigenous churches) is sweeping over Africa with its emotional extremes, theological errors and lack of biblical depth. In Ethiopia, during the years of persecution under the Marxist government when all churches were closed, the Christians clung together for survival in house churches with constantly changing locations and times. As a result of this mixture and lack of biblical teaching, all churches tend to be similar in their theology and Christian practice. In one SIM daughter church during a choir number, one woman jumped to her feet in hysteria, made some emotional outburst and then collapsed to her seat. When I inquired later what this meant, I was informed that she had just been “filled with the Spirit.” I was greatly disturbed as we attended church after church, how seldom there was Scripture reading in the service. Even in the best of churches, there was no Scripture reading. The message we heard in Addis Ababa was nothing but random talk about Christ’s death and resurrection without any biblical basis, theme or biblical instruction. Worship is becoming louder, nosier, more emotional and ecstatic, with the focus seemingly on how good one feels rather than focusing on God and praising him for his glory and greatness.
When we were in Malawi I asked one Malawian what he felt was the greatest need in the church. He thought for a minute and then replied, “Revival.” Many churches have lost the Gospel through a liberal theology. Others have lost their zeal for evangelism and devotion to the Lord. Church leaders are often pre-occupied with retaining their position and see the educated younger clergy as a threat to them. Thus church growth is squelched. The Presbyterian Church in Malawi opposes evangelism and excommunicates anyone who claims to be “born again.” They desire to co-exist in peace with the Muslims which are now spreading rapidly because the President is Muslim and the Arab oil wealth is pouring into the country. Evangelical churches founded by faith missions have lost their zeal for evangelism in several South African countries we were in. Those with an evangelistic zeal are seen as a threat to the leaders who were never known for evangelistic outreach.
So what is our conclusion? There is a spiritual warfare going on in the African continent. On the one hand, there is the voice of the Christian Church, over radio and TV, in public arenas and official circles and within the churches. But competing for the attention of the peoples are two other voices: the traditional attraction of African religion with its mystical powers and dependence on the ancestral spirits and witchcraft, and the modern attraction of materialism, hedonism and humanism. On one bus we heard the gospel sung and preached and later on saw a western movie full of violence and lust.
CONTINUED IN PART THREE
Sunday, November 14, 2010
Christianity and Spiritual Warfare in Africa
CHRISTIANITY AND SPIRITUAL WARFARE IN AFRICA
Part One
In the year 2000, prior to our retirement after thirty-six years of ministry in Kenya, East Africa, God gave Flo and me the marvelous privilege of traveling to seven different African countries to visit our former students whom we taught at Scott Theological College in Kenya, the Chartered Private University of the Africa Inland Church in Kenya with some 5,000 churches.
Arising out of our three months visit to these graduates, I did a lot of reflection on many issues. Following is Part One of a three part series on my Reflections of Christianity and Spiritual Warfare in Africa which I prepared in August of 2000.
Those who come from abroad to visit us in Africa are impressed by the strong presence of Christianity. Indeed, the Christian Church is widespread and the Christians are vibrant in their worship and testimony. Never before in the history of the Christian Church has a whole continent been converted to Christianity within one century. As we visited seven African nations to spend time with our Scott graduates, we saw living evidence of the dynamic presence of Christianity everywhere.
Ethiopia embraced Christianity as the state religion in the fourth century. The late Emperor, Haile Sellasie, traced his roots to King Solomon and the queen of Sheba. He was a faithful member of the ancient Ethiopian Orthodox Church which remains orthodox to this day in its Trinitarian doctrine derived from Alexandria in Egypt and Athanasius, the champion of orthodoxy. During the fifteen years under Marxism and since its overthrow the Christian church in Ethiopia has exploded exponentially in numbers. The Lutheran church which does preach the Gospel has exploded from 57,000 in 1967 to 2,000,000 today. The SIM daughter church has grown even more.
Uganda has a marvelous history of Christian faith which includes the birth place of the East African Revival in the 1930’s which transformed the spiritual landscape of the country.
In southern Africa David Livingstone left his mark, not only with landmarks of his pioneering journeys and museums displaying his relics, but missions and churches that sprang up through his vision. The Blantyre Mission was founded in Malawi in 1876 through his inspiration. Named after the home town of David Livingstone in Scotland, the modern industrial city of Blantyre in Malawi grew up around the mission station. Today the Presbyterian Church is virtually in every corner of Malawi together with other churches.
The President of Zambia, a born again Christian, declared several years ago that Zambia was a Christian nation. When travelling in Zambia I was impressed with a Christian radio station playing gospel music and preaching the gospel on a public bus. It was not uncommon to find in many places Christian music being played in stores and public places.
When we arrived in Swaziland we were warmly greeted outside the airport with a large sign, “Welcome to Swaziland. We love you but Jesus loves you more.” 80% of Swazi’s are “Christian” by their own profession. The government has built a Christian Church beside the Parliament where public official religious services are held. The king and queen mother frequently preach.
But the visitor to Africa who sees and hears all of this can be easily deceived. In fact, there is spiritual warfare being waged in Africa and those who truly know the Lord are a remnant among the masses. Never before has there been greater need for discipling, biblical teaching and leadership training than there is today. The fact is that not far below the surface of public confessions of Christian faith, there is evidence of nominalism, syncretism and divided allegiance.
CONTINUED IN PART TWO
Part One
In the year 2000, prior to our retirement after thirty-six years of ministry in Kenya, East Africa, God gave Flo and me the marvelous privilege of traveling to seven different African countries to visit our former students whom we taught at Scott Theological College in Kenya, the Chartered Private University of the Africa Inland Church in Kenya with some 5,000 churches.
Arising out of our three months visit to these graduates, I did a lot of reflection on many issues. Following is Part One of a three part series on my Reflections of Christianity and Spiritual Warfare in Africa which I prepared in August of 2000.
Those who come from abroad to visit us in Africa are impressed by the strong presence of Christianity. Indeed, the Christian Church is widespread and the Christians are vibrant in their worship and testimony. Never before in the history of the Christian Church has a whole continent been converted to Christianity within one century. As we visited seven African nations to spend time with our Scott graduates, we saw living evidence of the dynamic presence of Christianity everywhere.
Ethiopia embraced Christianity as the state religion in the fourth century. The late Emperor, Haile Sellasie, traced his roots to King Solomon and the queen of Sheba. He was a faithful member of the ancient Ethiopian Orthodox Church which remains orthodox to this day in its Trinitarian doctrine derived from Alexandria in Egypt and Athanasius, the champion of orthodoxy. During the fifteen years under Marxism and since its overthrow the Christian church in Ethiopia has exploded exponentially in numbers. The Lutheran church which does preach the Gospel has exploded from 57,000 in 1967 to 2,000,000 today. The SIM daughter church has grown even more.
Uganda has a marvelous history of Christian faith which includes the birth place of the East African Revival in the 1930’s which transformed the spiritual landscape of the country.
In southern Africa David Livingstone left his mark, not only with landmarks of his pioneering journeys and museums displaying his relics, but missions and churches that sprang up through his vision. The Blantyre Mission was founded in Malawi in 1876 through his inspiration. Named after the home town of David Livingstone in Scotland, the modern industrial city of Blantyre in Malawi grew up around the mission station. Today the Presbyterian Church is virtually in every corner of Malawi together with other churches.
The President of Zambia, a born again Christian, declared several years ago that Zambia was a Christian nation. When travelling in Zambia I was impressed with a Christian radio station playing gospel music and preaching the gospel on a public bus. It was not uncommon to find in many places Christian music being played in stores and public places.
When we arrived in Swaziland we were warmly greeted outside the airport with a large sign, “Welcome to Swaziland. We love you but Jesus loves you more.” 80% of Swazi’s are “Christian” by their own profession. The government has built a Christian Church beside the Parliament where public official religious services are held. The king and queen mother frequently preach.
But the visitor to Africa who sees and hears all of this can be easily deceived. In fact, there is spiritual warfare being waged in Africa and those who truly know the Lord are a remnant among the masses. Never before has there been greater need for discipling, biblical teaching and leadership training than there is today. The fact is that not far below the surface of public confessions of Christian faith, there is evidence of nominalism, syncretism and divided allegiance.
CONTINUED IN PART TWO
Thursday, November 11, 2010
Worship and Culture
WORSHIP AND CULTURE
In Kenya I worked with the Theological Advisory Group Research Team on worship. Of all the various research teams this was my favorite. It was composed of pastors and Bible College teachers from many backgrounds, including Gikuyu, Luo, Akamba, Kalenjin, a white South African and an American. In our discussion it was apparent that culture affects one’s style of worship. To think that all Africans are the same is a major error. The Gikuyu and Luo are much more emotional in their expression of worship. The Kalenjin kept saying, we need a balance between the emotions and the mind. And of course many white Americans are even less emotional outwardly.
The most important biblical teaching on worship are Jesus’s words to the Samaritan woman, “God is Spirit, and his worshipers must worship in spirit and in truth” (Jn 4:24). Indeed, the Kalenjin were right, we need a balance between “spirit” and “truth.”
“Truth” is the objective element in worship that guides us in worship that is acceptable to God according to his revealed Word. Truth must continually shape our forms, expressions and modes of worship. Who is God? What does He require of us? What pleases him? How can I worship God in a manner that honors him? This is a fundamental issue.
This means that the Word of God must play a formative role in all of our worship. Tragically, this is often not the case. Where the reading and preaching and teaching of Scripture is sidelined, people may lose their moorings and move into troubled areas that do not honor the Lord.
But worship that honors God must not only be “in truth” but also “in spirit.” This refers to the inner part of our human nature. Worship is not formal and external ceremonies. Many have the erroneous notion that when they participate in all the elements of worship on Sunday morning they have worshipped. The service may be rich in truth with great hymns of the faith, Scripture reading and expository preaching. And yet the person has not truly honored God because he has not worshipped “in spirit.” To worship God “in spirit” means that we must worship God with our whole inner person, sincerely and from our heart. We must mean and feel what we sing and pray. We must be real and genuine.
Our “spirit” is taught and molded by many factors, including our naturally born temperaments and personalities, our traditions of worship and the cultural milieu in which we grew. Culture is all learned behavior, values and traditions. Our spirits are deeply affected by what we learn. That is the reason there is such a deep divide between the youth who have grown up with one form of music and the adults who have learned to appreciate a different form of music. If you think there are music wars in the American church, “you ain’t seen nothing.” Adults in Kenya grew up with a worship experience shaped by the missionaries. The youth today have grown up with Christian Unions in their schools. We need to learn from each other.
Music is a form of language. Just as we learn Kiswahili or English, we learn different forms of worship. I am able to worship with certain forms of music. Other music simply turns me off. But I recognize that my “spirit” has been nurtured by my past church and cultural experience growing up. I need to learn to respect and accept others who feel they need other forms of music to worship and they need to understand and respect me.
Worship that pleases God is worship that is “in spirit” and “in truth.” We cannot truly worship unless God’s Word shapes our worship so that we honor God in ways that He has revealed. Neither can we worship “in spirit,” from our hearts, unless we consider the cultural factors which make worship meaningful to the worshipper.
In the end we can only worship God truly when the Spirit of God energizes, motivates and enables us to worship. In this sense we worship God “in Spirit” as the Spirit of God enables our spirits to worship.
In Kenya I worked with the Theological Advisory Group Research Team on worship. Of all the various research teams this was my favorite. It was composed of pastors and Bible College teachers from many backgrounds, including Gikuyu, Luo, Akamba, Kalenjin, a white South African and an American. In our discussion it was apparent that culture affects one’s style of worship. To think that all Africans are the same is a major error. The Gikuyu and Luo are much more emotional in their expression of worship. The Kalenjin kept saying, we need a balance between the emotions and the mind. And of course many white Americans are even less emotional outwardly.
The most important biblical teaching on worship are Jesus’s words to the Samaritan woman, “God is Spirit, and his worshipers must worship in spirit and in truth” (Jn 4:24). Indeed, the Kalenjin were right, we need a balance between “spirit” and “truth.”
“Truth” is the objective element in worship that guides us in worship that is acceptable to God according to his revealed Word. Truth must continually shape our forms, expressions and modes of worship. Who is God? What does He require of us? What pleases him? How can I worship God in a manner that honors him? This is a fundamental issue.
This means that the Word of God must play a formative role in all of our worship. Tragically, this is often not the case. Where the reading and preaching and teaching of Scripture is sidelined, people may lose their moorings and move into troubled areas that do not honor the Lord.
But worship that honors God must not only be “in truth” but also “in spirit.” This refers to the inner part of our human nature. Worship is not formal and external ceremonies. Many have the erroneous notion that when they participate in all the elements of worship on Sunday morning they have worshipped. The service may be rich in truth with great hymns of the faith, Scripture reading and expository preaching. And yet the person has not truly honored God because he has not worshipped “in spirit.” To worship God “in spirit” means that we must worship God with our whole inner person, sincerely and from our heart. We must mean and feel what we sing and pray. We must be real and genuine.
Our “spirit” is taught and molded by many factors, including our naturally born temperaments and personalities, our traditions of worship and the cultural milieu in which we grew. Culture is all learned behavior, values and traditions. Our spirits are deeply affected by what we learn. That is the reason there is such a deep divide between the youth who have grown up with one form of music and the adults who have learned to appreciate a different form of music. If you think there are music wars in the American church, “you ain’t seen nothing.” Adults in Kenya grew up with a worship experience shaped by the missionaries. The youth today have grown up with Christian Unions in their schools. We need to learn from each other.
Music is a form of language. Just as we learn Kiswahili or English, we learn different forms of worship. I am able to worship with certain forms of music. Other music simply turns me off. But I recognize that my “spirit” has been nurtured by my past church and cultural experience growing up. I need to learn to respect and accept others who feel they need other forms of music to worship and they need to understand and respect me.
Worship that pleases God is worship that is “in spirit” and “in truth.” We cannot truly worship unless God’s Word shapes our worship so that we honor God in ways that He has revealed. Neither can we worship “in spirit,” from our hearts, unless we consider the cultural factors which make worship meaningful to the worshipper.
In the end we can only worship God truly when the Spirit of God energizes, motivates and enables us to worship. In this sense we worship God “in Spirit” as the Spirit of God enables our spirits to worship.
Sunday, November 7, 2010
Theology of Predestination, Part Seven
MUSINGS ON THEOLOGY AND PREDESTINATION, PART SEVEN
Continued from Part Six
Perhaps one more word needs to be said in support of my understanding of predestination. The key is the biblical meaning of FOREKNOWLEDGE. “For those whom he FOREKNEW he also PREDESTINED…(Rom. 8:28f). If you are foreknown you will surely be glorified. This is our assurance. Understanding what FOREKNOWLEDGE means in this context is the key.
Arminians believe that God foreknows THAT certain individuals will believe the gospel and on that basis God elects them. That is not the way I understand the Scripture. Let me list my arguments for believing that FOREKNOWLEDGE in this context means that God has known us before hand in a particular way of choosing us. Foreknowledge is based on God’s eternal will of choosing and loving beforehand, not on the basis of what he foreknew we would do.
1. The English dictionary defines “foreknowledge” only as prescience, knowing something ahead of time. That is what we are familiar with in English. But the Bible was not written in English and all words anywhere are defined by the context.
2. It is true that the Greek word for foreknowledge in the Bible can mean “know beforehand, in advance” (II Pet. 3:17). But it also means “choose beforehand” (Arndt and Gingrich Greek Lexicon). In I Peter 1:20 we read, “He was CHOSEN before the creation of the world, but was revealed in these last times for your sake (NIV)” (KJ says “foreordained,” ESV says “foreknown”). Clearly, Jesus was not just known beforehand; he was chosen and foreordained to die on the cross.
Romans 11:2 is clearly not a passive foreknowledge or prescience when Paul writes: “God did not reject his people whom he foreknew.” The context speaks of God choosing Israel/the remnant by grace 11:5. Israel was a CHOSEN people and his remnant was chosen. God did not simply know them beforehand. God knows all things perfectly from eternity past. God’s foreknowledge in our salvation goes beyond prescience.
3. Nowhere in the Bible does it say that divine election is based on God’s foreknowledge that we would believe. NOWHERE does it say that.
4. Romans 8:28 does not say that God foreknew THAT we would do anything. It says God foreknew us. That is a big difference. He foreknew us, according to Romans 8:28; he did not simply foreknow that we would believe. That is extra canonical.
5. We are not free to pick and choose whichever definition we prefer. The context determines the meaning, and the context of Romans 8:28 clearly indicates a “choosing,” a knowing with a preference. All Greek lexicons affirm this.
For me this divine act of election is abundantly clear. It is equally clear that we have a responsibility to repent and believe; we have a responsibility to preach, teach, pray, evangelize and use all means possible to bring people to Christ. It is unbiblical to be passive in evangelism, to assume that the elect will be saved without your help or mine.
How do we resolve this dilemma of reconciling the divine act of election with our human responsibility? We cannot, anymore than we can resolve the mystery of the Incarnation.
Continued from Part Six
Perhaps one more word needs to be said in support of my understanding of predestination. The key is the biblical meaning of FOREKNOWLEDGE. “For those whom he FOREKNEW he also PREDESTINED…(Rom. 8:28f). If you are foreknown you will surely be glorified. This is our assurance. Understanding what FOREKNOWLEDGE means in this context is the key.
Arminians believe that God foreknows THAT certain individuals will believe the gospel and on that basis God elects them. That is not the way I understand the Scripture. Let me list my arguments for believing that FOREKNOWLEDGE in this context means that God has known us before hand in a particular way of choosing us. Foreknowledge is based on God’s eternal will of choosing and loving beforehand, not on the basis of what he foreknew we would do.
1. The English dictionary defines “foreknowledge” only as prescience, knowing something ahead of time. That is what we are familiar with in English. But the Bible was not written in English and all words anywhere are defined by the context.
2. It is true that the Greek word for foreknowledge in the Bible can mean “know beforehand, in advance” (II Pet. 3:17). But it also means “choose beforehand” (Arndt and Gingrich Greek Lexicon). In I Peter 1:20 we read, “He was CHOSEN before the creation of the world, but was revealed in these last times for your sake (NIV)” (KJ says “foreordained,” ESV says “foreknown”). Clearly, Jesus was not just known beforehand; he was chosen and foreordained to die on the cross.
Romans 11:2 is clearly not a passive foreknowledge or prescience when Paul writes: “God did not reject his people whom he foreknew.” The context speaks of God choosing Israel/the remnant by grace 11:5. Israel was a CHOSEN people and his remnant was chosen. God did not simply know them beforehand. God knows all things perfectly from eternity past. God’s foreknowledge in our salvation goes beyond prescience.
3. Nowhere in the Bible does it say that divine election is based on God’s foreknowledge that we would believe. NOWHERE does it say that.
4. Romans 8:28 does not say that God foreknew THAT we would do anything. It says God foreknew us. That is a big difference. He foreknew us, according to Romans 8:28; he did not simply foreknow that we would believe. That is extra canonical.
5. We are not free to pick and choose whichever definition we prefer. The context determines the meaning, and the context of Romans 8:28 clearly indicates a “choosing,” a knowing with a preference. All Greek lexicons affirm this.
For me this divine act of election is abundantly clear. It is equally clear that we have a responsibility to repent and believe; we have a responsibility to preach, teach, pray, evangelize and use all means possible to bring people to Christ. It is unbiblical to be passive in evangelism, to assume that the elect will be saved without your help or mine.
How do we resolve this dilemma of reconciling the divine act of election with our human responsibility? We cannot, anymore than we can resolve the mystery of the Incarnation.
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