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34 Sermon Illustrations on Deity Of Jesus

34 illustrations

The deity of Jesus affirms His divine nature as fully God and fully man, central to Christian faith and worship (John 1:1,14; Colossians 2:9). Preaching on this subject often uses images of Jesus as Creator, sovereign Lord, and the brightness of God's glory, emphasizing His eternal existence and unity with the Father. These illustrations highlight the awe and mystery surrounding Christ's divine identity and incarnation.

Did Jesus Ever Say He Was God?

John 1:1

The earliest followers of Jesus all seemed pretty convinced that Jesus was fully God in human form. Paul said, “He is the image of the invisible God...in him all the fullness of God was pleased to dwell.” John said that Jesus created the world. Peter said, “every one who believes in him receives forgiveness of sins through his name.”

But what did Jesus say about himself? Did he ever identify himself as God? According to the Bible...absolutely! Below are some of his statements made while on earth, in their context.

IS JESUS GOD? HOW HE IMPLIED HE WAS GOD:

The Jews therefore said to Him, “You are not yet fifty years old, and have You seen Abraham?” Jesus said to them, “Truly, truly, I say to you, before Abraham was born, I am.” Therefore they picked up stones to throw at Him; but Jesus hid Himself, and went out of the temple. (John 8:57-59)

“I and the Father are one.” The Jews took up stones again to stone Him. Jesus answered them, “I showed you many good works from the Father; for which of them are you stoning Me?” The Jews answered Him, “For a good work we do not stone You, but for blasphemy; and because You, being a man, make Yourself out to be God.” (John 10:30-33)

And Jesus cried out and said, “He who believes in Me does not believe in Me, but in Him who sent Me. And he who beholds Me beholds the One who sent Me. I have come as light into the world, that everyone who believes in Me may not remain in darkness.” (John 12:44-46)

And so when He had washed their feet, and taken His garments, and reclined at the table again, He said to them, “Do you know what I have done to you? You call Me Teacher and Lord; and you are right, for I am. If I then, the Lord and the Teacher, washed your feet, you also ought to wash one another’s feet.” (John 13:12-14)

Jesus said to him, “I am the way, and the truth, and the life; no one comes to the Father, but through Me. If you had known Me, you would have known My Father also; from now on you know Him, and have seen Him.” Philip said to Him, “Lord, show us the Father, and it is enough for us.” Jesus said to him, “Have I been so long with you, and yet you have not come to know Me, Philip? He who has seen Me has seen the Father; how do you say, ‘Show us the Father’?” (John 14:6-9)

IS JESUS GOD? HOW HE DESCRIBED HIMSELF:

Jesus therefore said to them, “Truly, truly, I say to you, it is not Moses who has given you the bread out of heaven, but it is My Father who gives you the true bread out of heaven. For the bread of God is that which comes down out of heaven, and gives life to the world.” They said therefore to Him, “Lord, evermore give us this bread.” Jesus said to them, “I am the bread of life; he who comes to Me shall not hunger, and he who believes in Me shall never thirst.” (John 6:32-35)

Again therefore Jesus spoke to them, saying, “I am the light of the world; he who follows Me shall not walk in the darkness, but shall have the light of life.” The Pharisees therefore said to Him, “You are bearing witness of Yourself; Your witness is not true.” Jesus answered and said to them, “Even if I bear witness of Myself, My witness is true; for I know where I came from, and where I am going; but you do not know where I come from, or where I am going.” (John 8:12-14)

Jesus therefore said to them again, “Truly, truly, I say to you, I am the door of the sheep. All who came before Me are thieves and robbers, but the sheep did not hear them. I am the door; if anyone enters through Me, he shall be saved, and shall go in and out, and find pasture. The thief comes only to steal, and kill, and destroy; I came that they might have life, and might have it abundantly. I am the good shepherd; the good shepherd lays down His life for the sheep.” (John 10:7-11)

Martha therefore said to Jesus, “Lord, if You had been here, my brother would not have died. Even now I know that whatever You ask of God, God will give You.” Jesus said to her, “Your brother shall rise again.” Martha said to Him, “I know that he will rise again in the resurrection on the last day.” Jesus said to her, “I am the resurrection and the life; he who believes in Me shall live even if he dies, and everyone who lives and believes in Me shall never die. Do you believe this?” She said to Him, “Yes, Lord; I have believed that You are the Christ, the Son of God, even He who comes into the world.” (John 11:21-27)

IS JESUS GOD? WHAT HE SAID HE WAS SENT HERE TO DO:

But Jesus called them to Himself, and said, “You know that the rulers of the Gentiles lord it over them, and their great men exercise authority over them. It is not so among you, but whoever wishes to become great among you shall be your servant, and whoever wishes to be first among you shall be your slave; just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.” (Matthew 20:25-28)

For He was teaching His disciples and telling them, “The Son of Man is to be delivered into the hands of men, and they will kill Him; and when He has been killed, He will rise three days later.” But they did not understand this statement, and they were afraid to ask Him. (Mark 9:31-32)

“For God so loved the world, that He gave His only begotten Son, that whoever believes in Him should not perish, but have eternal life. For God did not send the Son into the world to judge the world, but that the world should be saved through Him. He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God.” (John 3:16-18)

“All that the Father gives Me shall come to Me, and the one who comes to Me I will certainly not cast out. For I have come down from heaven, not to do My own will, but the will of Him who sent Me. And this is the will of Him who sent Me, that of all that He has given Me I lose nothing, but raise it up on the last day. For this is the will of My Father, that everyone who beholds the Son and believes in Him, may have eternal life; and I Myself will raise him up on the last day.” (John 6:37-40)

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[Original illustration at this number was deleted for being obsolete]

Modern Wise Men Encounter Jesus, Part 2 [1/2]

John 1:1

BOOKS: Modern Wise Men Encounter Jesus, Part 2

Ben Witherington III makes a constructive proposal in the midst of the current Jesus debates. Witherington forges plausible suggestions regarding the possible origins of the New Testament's "high" Christology. His theory is that the very earliest "Jesus tradition, if not Jesus himself, drew on the riches found specifically in the wisdom of Ben Sira," which, in turn (like most New Testament writers), drew on the Old Testament. Unlike many of his academic peers, Witherington thinks such Christology could have "originated very early and on Palestinian soil." This is significant, since the earlier that "high" Christology is placed on a time-line of early church expansion, the more justified it is to trace this Christology to Jesus and his earliest followers rather than to later, and possibly fanciful, religious speculation generations after Jesus' death. On Witherington's time-line, Jesus' divinity is upheld in Palestinian Jewish Christianity no later than "within the first twenty years after Jesus' death."

So much for the stereotype that scholarly reconstructions of New Testament evidence for Jesus must run counter to traditional Christian belief.

[see also #3625]

from Online Christianity Today (America Online) via Kerux Sermon and Illustration Database trinity

You Can Trust Him!

YOU CAN TRUST HIM!

He is the one who made us. It is he who has made us and not we ourselves. The heavens declare the glory of God and the firmament shows his handiwork. No means of measure can define his limitless love and no far-seeing telescope can bring into visibility the coastline of his shoreless supply. I'm telling you today - you can trust him!

No barrier can hinder him from pouring out his blessing. He's enduringly strong and he's entirely sincere. He's eternally steadfast and he's immortally graceful. He's imperially powerful and he's impartially merciful. He's the greatest phenomenon that's ever crossed the horizon of this world. He's God's Son. He's the sinner's savior, he's the centerpiece of civilization. I'm trying to tell you, church, you can trust Him!

He does not have to call for help and you can't confuse him. He doesn't need you and he doesn't need me. He stands alone in the solitude of himself. He's august and he's unique, and he's unparalleled, he's unprecedented, he's supreme, he's preeminent, he's the loftiest idea in literature. He's the fundamental doctrine of true theology. He's the superlative of everything good that you can call him. I'm trying to tell you that you can trust him!

He can satisfy all your needs and he can do it simultaneously. He supplies strength for the weak and he's available for the tempted and the tried. He sympathizes and he sees. He guards and he guides. He heals the sick, he cleansed the leper. He forgives sinners, he discharges debtors, he delivers captives, he defends the feeble, he blesses the young, he regards the aged, he rewards the diligent, he beautifies the meek. I'm trying to tell you, church, you can trust him!

He's the key to knowledge. He's the wellspring of wisdom. He's the doorway of deliverance. He's the pathway of peace, he's the roadway of righteousness, he's the highway of holiness, he's the gateway to glory. You can trust him!

He's the master of the mighty, he's the captain of the conquerors, he's the head of heroes, he's the leader of the legislators, he's the overseer of the overcomers, he's the governor of the governors, he's the Prince of princes, he's the King of kings, he's the Lord of lords. You can trust him!

His office is manifold. His promise is sure. His life is matchless. His goodness is limitless. His mercy is everlasting. His love never changes. His word is enough. His grace is sufficient. His reign is righteous. His yoke is easy, his burden is light. I wish I could describe him to you. He's indescribable because he's incomprehensible. He's irresistible because he's invincible. You can't get him off your hands. You can't get him off your mind. You can't outlive him, and you can't live without him.

Pilate couldn't stand it when he found out that he couldn't stop him and Pilate couldn't find any fault in him and the witnesses couldn't get their testimonies to agree and Herod couldn't kill him and death couldn't handle him and, thank God, the grave couldn't hold him! There was nobody before him, there will be nobody after him. He has no predecessor; he'll have no successor. You can't impeach him, and he's not going to resign. You can trust him!

S. M. Lockeridge, late pastor in Los Angeles

#4269

[see also HolwickID #9265 and #26552]

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from Rev. Glenn Gunderson (Best Illustrations) · S. M. Lockeridge, Late Pastor In Los Angeles via Kerux Sermon and Illustration Database deity of jesus

Every Knee Shall Bow

Philippians 2:5

Sermon in Philippians series. Jesus stooped to serve. Phil. 2:5-11

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EVERY KNEE SHALL BOW

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I. What's the lowest you've sunk?

II. Jesus is God.

A. Literally, he was in "form" of God.

B. Jesus gave it up.

C. Jesus experienced the worst.

III. The Father had the last word.

A. Death wasn't the end of Jesus.

B. Jesus is Lord.

C. The Christian Church is growing around the world.

IV. Jesus can be Lord right now.

A. We have to make our own descent.

B. Most of us haven't sunk as low as Jack Rue.

C. Sin is not only way to descend. Try service.

V. Is Jesus YOUR Lord?

A. He is Lord no matter what.

B. Say that phrase when you're discouraged - Jesus is Lord.

C. Believe it at Easter.

#4326

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from Condensed sermon outline (handout) by Rev. David Holwick · Serm98n.pco / East98n.pco via Kerux Sermon and Illustration Database

Bible Verses That Show Jesus Is God

John 1:1

Following are verses used to show that Jesus is God in flesh. The scriptures used here are from the New American Standard Bible.

1. John 1:1 - “In the beginning was the Word, and the Word was with God, and the Word was God.”

A. John 1:14 - “And the Word became flesh, and dwelt among us, and we beheld His glory, glory as of the only begotten from the Father, full of grace and truth.”

2. John 5:18 - “For this cause therefore the Jews were seeking all the more to kill Him, because He not only was breaking the Sabbath, but also was calling God His own Father, making Himself equal with God.”

3. John 8:24 - “I said therefore to you, that you shall die in your sins; for unless you believe that I am He, you shall die in your sins.” [Note: In the Greek, “He” is not there.]

4. John 8:58 - “Jesus said to them, ‘Truly, truly, I say to you, before Abraham was born, I am.’”

A. Exodus 3:14 - “And God said to Moses, ‘I AM WHO I AM’; and He said, Thus you shall say to the sons of Israel, ‘I AM has sent me to you.’”

5. John 10:30-33 - “I and the Father are one.” The Jews took up stones again to stone Him. Jesus answered them, “I showed you many good works from the Father; for which of them are you stoning Me?” The Jews answered Him, “For a good work we do not stone You, but for blasphemy; and because You, being a man, make Yourself out to be God.”

6. John 20:28 - “Thomas answered and said to Him, “My Lord and my God!”

7. Col. 2:9 - “For in Him all the fullness of Deity dwells in bodily form.”

8. Phil. 2:5-11 - “Have this attitude in yourselves which was also in Christ Jesus, who, although He existed in the form of God, did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. And being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross. Therefore also God highly exalted Him, and bestowed on Him the name which is above every name, that at the name of Jesus every knee should bow, of those who are in heaven, and on earth, and under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.”

9. Heb. 1:8 - “But of the Son He says, “Thy throne, O God, is forever and ever, and the righteous scepter is the scepter of His kingdom.”

A. Quoted from Psalm 45:6, “Thy throne, O God, is forever and ever; a scepter of uprightness is the scepter of Thy kingdom.”

JESUS IS WORSHIPPED - Jesus said to worship God only, yet he receives worship.

1. Matt. 4:10 - “Then Jesus *said to him, ‘Begone, Satan! For it is written, “You shall worship the Lord your God, and serve Him only.”’”

2. Matt. 2:2 - “Where is He who has been born King of the Jews? For we saw His star in the east, and have come to worship Him.”

3. Matt. 2:11 - “And they came into the house and saw the Child with Mary His mother; and they fell down and worshiped Him; and opening their treasures they presented to Him gifts of gold and frankincense and myrrh.”

4. Matt. 14:33 - “And those who were in the boat worshiped Him, saying, “You are certainly God’s Son!”

5. Matt. 28:9 - “And behold, Jesus met them and greeted them. And they came up and took hold of His feet and worshiped Him.”

6. John 9:35-38 - “Jesus heard that they had put him out; and finding him, He said, “Do you believe in the Son of Man?” He answered and said, “And who is He, Lord, that I may believe in Him?” Jesus said to him, “You have both seen Him, and He is the one who is talking with you.” And he said, “Lord, I believe.” And he worshiped Him.”

7. Heb. 1:6 - “And when He again brings the first-born into the world, He says, ‘And let all the angels of God worship Him.’”

JESUS IS PRAYED TO

1. Acts 7:55-60 - “But being full of the Holy Spirit, he gazed intently into heaven and saw the glory of God, and Jesus standing at the right hand of God; and he said, “Behold, I see the heavens opened up and the Son of Man standing at the right hand of God.” But they cried out with a loud voice, and covered their ears, and they rushed upon him with one impulse. And when they had driven him out of the city, they began stoning him, and the witnesses laid aside their robes at the feet of a young man named Saul. And they went on stoning Stephen as he called upon the Lord and said, “Lord Jesus, receive my spirit!” And falling on his knees, he cried out with a loud voice, “Lord, do not hold this sin against them!” And having said this, he fell asleep.”

2. 1 Cor. 1:1-2 - “Paul, called as an apostle of Jesus Christ by the will of God, and Sosthenes our brother, to the church of God which is at Corinth, to those who have been sanctified in Christ Jesus, saints by calling, with all who in every place call upon the name of our Lord Jesus Christ, their Lord and ours.” (The phrase, “to call upon the name of the Lord” is a phrase used to designate prayer.)

A. 1 Kings 18:24 - “Then you call on the name of your god, and I will call on the name of the Lord, and the God who answers by fire, He is God.” And all the people answered and said, “That is a good idea.”

B. Zech. 13:9 - “And I will bring the third part through the fire, refine them as silver is refined, and test them as gold is tested. They will call on My name, and I will answer them; I will say, ‘They are My people,’ and they will say, ‘The Lord is my God.’”

3. Rom. 10:13-14 - “for ‘whoever will call upon the name of the Lord’ will be saved.” How then shall they call upon Him in whom they have not believed? And how shall they believe in Him whom they have not heard?” (Paul is speaking of calling upon Jesus. (The phrase “Call upon the name of the Lord” is a quote from Joel 2:32).

A. Joel 2:32 - “And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered: for in Mount Zion and in Jerusalem shall be deliverance, as the LORD hath said, and in the remnant whom the LORD shall call.” (LORD here is YHWH, the name of God as revealed in Exodus 3:14. Therefore, this quote, dealing with God Himself is attributed to Jesus.)

FIRST AND LAST

1. Isaiah 44:6 - “Thus says the Lord, the King of Israel and his Redeemer, the Lord of hosts: ‘I am the first and I am the last, and there is no God besides Me.”

A. Rev. 1:17 - “Do not be afraid; I am the first and the last, 18and the living One; and I was dead, and behold, I am alive forevermore, and I have the keys of death and of Hades.”

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[Original illustration at this number was a duplicate of HolwickID #29599]

The Greatest Conqueror

John 16:22

The name of Napoleon the Great truly stands prominently for power. Musing as a lonely prisoner on St. Helena, he summarized thus: "Alexander, Caesar, Charlemagne, and myself founded empires. But on what did we found them? On force! Jesus Christ alone found his kingdom on love, and today there are millions who would die for him."

Where then is happiness to be found? Jesus said, "I will see you again, and your heart shall rejoice, and your joy no man taketh from you." (John 16:22)

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Another version:

"I know men," said Napoleon in exile on the island of St. Helena to Count Montholon, "I know men, and I tell you that Jesus was not a man! The religion of Christ is a mystery, which subsists by its own force, and proceeds from a mind which is not a human mind. We find in it a marked individuality which originated a train of words and actions unknown before. Jesus is not a philosopher, for His proofs are miracles, and from the first His disciples adored Him. Alexander, Caesar, Charlemagne, and myself founded empires but on what foundation did we rest the creation of our genius? Upon force. Jesus Christ founded an empire upon love, and at this hour millions of men would die for Him. I die before my time, and my body will be given back to the earth, to become food for worms. Such is the fate of him who has been called the great Napoleon. What an abyss between my deep misery and the eternal kingdom of Christ, which is proclaimed, loved, and adored, and is extending over the whole earth!"

And turning to General Bertrand, the Emperor added, "If you do not perceive that Jesus Christ was God, I did wrong to appoint you general!"

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Another version:

Napoleon Bonaparte (1769-1821) was, by all accounts, a giant of history. Soldier. General. Emperor. Exile. And although no would add ‘theologian’ to this list, Napoleon faced a question common to all mankind: Who is Jesus Christ?

History has seen many different answers. Christians have claimed Him as Savior, others have considered Him just another wise teacher, and skeptics have deemed Him to be a largely mythological figure.

Near the end of his life, the exiled Emperor Napoleon came to the following conclusion about the King of Kings:

I know men, and I tell you Jesus Christ was not a man.

Superficial minds see a resemblance between Christ and the founders of empires and the gods of other religions. That resemblance does not exist.

There is between Christianity and other religions the distance of infinity.

Alexander, Cæsar, Charlemagne and myself founded empires. But on what did we rest the creations of our genius? Upon sheer force. Jesus Christ alone founded His empire upon love; and at this hour millions of men will die for Him. In every other existence but that of Christ how many imperfections!

From the first day to the last He is the same; majestic and simple; infinitely firm and infinitely gentle. He proposes to our faith a series of mysteries and commands with authority that we should believe them, giving no other reason than those tremendous words, ‘I am God.’

The Bible contains a complete series of acts and of historical men to explain time and eternity, such as no other religion has to offer.

If it is not the true religion, one is very excusable in being deceived; for everything in it is grand and worthy of God.

The more I consider the Gospel, the more I am assured that there is nothing there which is not beyond the march of events and above the human mind. Even the impious themselves have never dared to deny the sublimity of the Gospel, which inspires them with a sort of compulsory veneration.

What happiness that Book procures for those who believe it!

So said Napoleon Bonaparte. What about you? Who do you say that Christ is? Scripture tells us that “every knee should bow ... and every tongue confess that Jesus Christ is Lord.” Even the great Napoleon.

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Quoted from Ritzema, E. (Ed.). (2012). 300 Quotations for Preachers. Bellingham, WA: Lexham Press.

Don't Disrespect the Son

Emperor Theodosius, in the fourth century, denied the deity of Christ. When his son was sixteen, he decided to make him his partner in the government of the empire. Among the great men who assembled to congratulate the new wearer of the imperial purple was Bishop Amphilocus, a believer in the deity of Christ. He made a handsome address to the emperor and was about to leave when the emperor exclaimed, “What! Do you take no notice of my son?”

Then the bishop went up to the son, put his hands upon his head, and said, “The Lord bless thee, my son.”

The emperor, roused to fury by this slight, exclaimed, “What! Is this all the respect you pay to a prince that I have made of equal dignity with myself?”

The bishop replied, “Sir, you do so highly resent my apparent neglect of your son, because I do not give him equal honors with yourself. Then what must the Eternal God think of you when you degrade his co-equal and co-eternal Son to the level of one of his creatures?”

from Fredericksburg Bible Illustrator Supplements via Kerux Sermon and Illustration Database trinity

Baptist Faith and Message Article 2a: God the Father

John 1:1

It almost seems too obvious to say that at the heart and center of Christian faith and practice is the great and glorious Triune God of Scripture. But sadly, I am afraid, we too often forget this "obvious" fact.

Living in a secular and pluralistic age has had more of an impact on us than we would like to believe. As David Wells has reminded us in his important work, No Place for Truth, what a secular and postmodern age often does to "God" is not to eliminate him, but rather to relocate him from the center of our lives to that which is periphery and inconsequential. Unfortunately, as Wells also demonstrates, this effect of living in a secular age is often true of the church as well.

But as Article 2 of the Baptist Faith and Message reminds us, this is something the God of the Bible will not allow. For when we turn to Scripture, from Genesis to Revelation, we are presented with "the only one living and true God," our Creator and Lord.

On every page, the God of majesty and glory confronts us as the one who will have no rivals, and as such, he rightly demands and deserves our "highest love, reverence and obedience."

In this context, what a privilege it is to confess and affirm Article 2a of the BF&M -- "God the Father." For as the statement reminds us, the God of Scripture is a Triune God -- Father, Son and Holy Spirit -- who may be distinguished by their personal properties.

But it is also a beautiful reminder that because of God's gracious work of redemption in Christ, we may now "become children of God" and have the supreme joy of calling God our Father.

Think of it! We who were ruined by the Fall and we who rightly stood under God's just condemnation are now, by grace "through faith in Jesus Christ," able to address God as Father.

Of course, this incredible truth must be understood and appreciated within the context of a biblical understanding of God the Father. For if we make him less than he truly is and if we attempt to domesticate him in such a way that his authority, sovereign rule, knowledge and holiness are not what Scripture says they are, then I dare say that the truth that we are "children of God through faith in Jesus Christ" will ring hollow with us.

But if we keep before us the glorious God of Scripture, then the thought of being his children will move us today as it moved the Apostle John of old -- "How great is the love the Father has lavished on us, that we should be called children of God. And that is what we are" (1 John 3:1a).

But it must be quickly added that this great privilege of knowing God as our Father is only found "through faith in Jesus Christ."

The BF&M correctly notes that God, as providential Lord, is "fatherly in his attitude toward all men" (Matthew 5:43-48; Acts 14:15-17; Romans 2:1-4). For in God's work of providence, he sustains and keeps the world that he has made, sending both rain and sunshine alike upon believer and unbeliever.

However, the great privilege of adoption is reserved only for those who have been joined to Jesus Christ by faith. Galatians 4:1-7 is very clear about this. For it is only when God the Son comes into the world and redeems us by his substitutionary work that we receive the blessing of adoption into the family of God as full sons and daughters of the King. On any other basis, there is no adoption into the family of God.

How should we live in light of this biblical teaching? I think there should be at least two responses. First, we need to recommit ourselves to knowing our great God and making him central in all of our thought and life. Our God deserves and demands nothing less. Second, we need to recommit ourselves to the faithful proclamation of the gospel, for it is only in Christ alone that people come to know God as Father.

What a privilege as well as an awesome task. May the Lord find us faithful in both.

_________________

Wellum is assistant professor of Christian theology at Southern Baptist Theological Seminary in Louisville, Ky.

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Article 2: God

There is one and only one living and true God. He is an intelligent, spiritual, and personal Being, the Creator, Redeemer, Preserver, and Ruler of the universe. God is infinite in holiness and all other perfections. God is all powerful and all knowing; and His perfect knowledge extends to all things, past, present, and future, including the future decisions of His free creatures. To Him we owe the highest love, reverence, and obedience. The eternal triune God reveals Himself to us as Father, Son, and Holy Spirit, with distinct personal attributes, but without division of nature, essence, or being.

A. God the Father

God as Father reigns with providential care over His universe, His creatures, and the flow of the stream of human history according to the purposes of His grace. He is all powerful, all knowing, all loving, and all wise. God is Father in truth to those who become children of God through faith in Jesus Christ. He is fatherly in His attitude toward all men.

Genesis 1:1; 2:7; Exodus 3:14; 6:2-3; 15:11ff.; 20:1ff.; Leviticus 22:2; Deuteronomy 6:4; 32:6; 1 Chronicles 29:10; Psalm 19:1-3; Isaiah 43:3,15; 64:8; Jeremiah 10:10; 17:13; Matthew 6:9ff.; 7:11; 23:9; 28:19; Mark 1:9-11; John 4:24; 5:26; 14:6-13; 17:1-8; Acts 1:7; Romans 8:14-15; 1 Corinthians 8:6; Galatians 4:6; Ephesians 4:6; Colossians 1:15; 1 Timothy 1:17; Hebrews 11:6; 12:9; 1 Peter 1:17; 1 John 5:7.

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Baptist Faith and Message Article 2b: God the Son

John 1:1

The uniqueness of Jesus as God's Son is taught throughout the New Testament. We find this within the Gospels (John 1:14; 3:16, 18), as well as the rest of the New Testament (1 John 4:9; Hebrews 1:1-2).

Most importantly, Jesus himself both explicitly (Mark 12:1-12; 13:32; Matthew 11:25-27) and implicitly (John 20:17) taught of his unique relationship as God's Son. During his ministry, he was recognized as the unique Son of God by demons (Mark 5:7), Satan (Matt 4:3, 6) and most importantly the voice from heaven at his baptism and transfiguration (Mark 1:11; 9:7).

During his ministry, he acted as one who possessed a unique authority over the temple by cleansing it (Mark 11:15-19, 27-33; John 2:13-21), over demons and Satan by his exorcisms, over disease by his healings, over the Sabbath by his actions (Mark 2:23-28), over death by his raising the dead and at times even over the Law by his teachings (Matt 5:21-48; Mark 7:18-19).

He assumed the divine prerogatives of forgiving sins (Mark 2:5-10; Luke 7:36-50), claiming that one's eternal destiny rotated around his relationship to him (Matt 10:32-33; 11:6) and claiming that he would ultimately judge the world (Matt 9:28; John 5:22-29; Acts 10:42).

He also maintained that he was greater than all who have preceded him, whether Abraham (John 8:53-58), Jacob (John 4:12-15) or Moses (Matt 5:21-48).

In the New Testament Jesus is accorded such divine attributes as being the Creator (John 1:3; 1 Corinthians 8:6; Colossians 1:16; Heb 1:2) and possessing pre-existence (John 1:1-2; 1 John 1:1; Col 1:17). In a number of instances, he is specifically referred to as God (John 1:1, 18; 20:28; Titus 2:13; Heb 1:8; cf. also Romans 9:5; 1 John 5:20).

It should be remembered that the use of this title for Jesus is found in passages written by Jewish-Christians whose Scriptures begin with "In the beginning God created the heavens and the earth."

Although the human nature of the Son was denied by the first Christological heresy (Doceticism), it is clearly taught throughout the New Testament. Alongside of statements of Jesus' uniqueness and deity are statements of his full humanity.

His virginal conception in no way minimizes this. The incarnation (John 1:14) involves experiencing a human birth (Galatians 4:4), being circumcised on the eighth day (Luke 2:21), possessing a true human nature (Heb 2:14), being tempted in all points like we (Heb 2:18; 4:15), experiencing sorrow and agony (John 11:35; Mark 14:34-42; Heb 5:7), hungering (Matt 4:2; Mark 11:12) and thirsting (John 19:28), becoming weary (John 4:6), possessing flesh and blood (Luke 24:39; John 19:34) and learning obedience (Heb 5:8).

He is the one mediator between God and man (1 Timothy 2:5; Rom 5:15; Heb 9:15). Because of his sinless life (Heb 4:15; 2 Corinthians 5:21), he could bear the penalty of sin that all humanity deserves.

By grace he became a curse for those under the curse (Gal 3:13; 1 Peter 2:24) and satisfied the righteousness of God (Rom 3:24-26). Thus, by offering himself once for all time (Rom 6:10; 1 Pet 3:18; Heb 9:28; 10:12-14), he brought about for sinful humanity expiation of sin and propitiation from the divine wrath (Rom 3:25; 1 John 2:2; 4:10).

In so doing, Jesus Christ brought a host of benefits such as justification (Rom 3:24; 8:33), peace (Rom 5:1), reconciliation (Rom 5:10; 2 Cor 5:18-19), forgiveness (Matt 26:28; Rom 4:7-8), adoption as sons (Rom 8:15-16; Gal 4:4-5), being born again (1 Pet 1:23; John 3:1-8), dying to sin (Rom 6:1-2; Col 3:3), being raised in newness of life (Rom 6:4; 7:6; 2 Cor 5:17) and eternal life (John 3:16, 36; Rom 6:22).

In addition to these present benefits, there awaits for his followers the resurrection of the body (John 11:25-26; Revelation 20:5-6), a joyous reunion with Christians who died (1 Thessalonians 4:13-18), faith turning to sight (Rev 22:4), being no longer able to sin and participating with the Son of God in the judgment (1 Cor 6:2).

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Stein is the Ernest and Mildred Hogan Professor of New Testament at Southern Baptist Theological Seminary in Louisville, Ky.

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Full text of Article 2: God

There is one and only one living and true God. He is an intelligent, spiritual, and personal Being, the Creator, Redeemer, Preserver, and Ruler of the universe. God is infinite in holiness and all other perfections. God is all powerful and all knowing; and His perfect knowledge extends to all things, past, present, and future, including the future decisions of His free creatures. To Him we owe the highest love, reverence, and obedience. The eternal triune God reveals Himself to us as Father, Son, and Holy Spirit, with distinct personal attributes, but without division of nature, essence, or being.

B. God the Son

Christ is the eternal Son of God. In His incarnation as Jesus Christ He was conceived of the Holy Spirit and born of the virgin Mary. Jesus perfectly revealed and did the will of God, taking upon Himself human nature with its demands and necessities and identifying Himself completely with mankind yet without sin. He honored the divine law by His personal obedience, and in His substitutionary death on the cross He made provision for the redemption of men from sin. He was raised from the dead with a glorified body and appeared to His disciples as the person who was with them before His crucifixion. He ascended into heaven and is now exalted at the right hand of God where He is the One Mediator, fully God, fully man, in whose Person is effected the reconciliation between God and man. He will return in power and glory to judge the world and to consummate His redemptive mission. He now dwells in all believers as the living and ever present Lord.

Genesis 18:1ff.; Psalms 2:7ff.; 110:1ff.; Isaiah 7:14; 53; Matthew 1:18-23; 3:17; 8:29; 11:27; 14:33; 16:16,27; 17:5; 27; 28:1-6,19; Mark 1:1; 3:11; Luke 1:35; 4:41; 22:70; 24:46; John 1:1-18,29; 10:30,38; 11:25-27; 12:44-50; 14:7-11; 16:15-16,28; 17:1-5, 21-22; 20:1-20,28; Acts 1:9; 2:22-24; 7:55-56; 9:4-5,20; Romans 1:3-4; 3:23-26; 5:6-21; 8:1-3,34; 10:4; 1 Corinthians 1:30; 2:2; 8:6; 15:1-8,24-28; 2 Corinthians 5:19-21; 8:9; Galatians 4:4-5; Ephesians 1:20; 3:11; 4:7-10; Philippians 2:5-11; Colossians 1:13-22; 2:9; 1 Thessalonians 4:14-18; 1 Timothy 2:5-6; 3:16; Titus 2:13-14; Hebrews 1:1-3; 4:14-15; 7:14-28; 9:12-15,24-28; 12:2; 13:8; 1 Peter 2:21-25; 3:22; 1 John 1:7-9; 3:2; 4:14-15; 5:9; 2 John 7-9; Revelation 1:13-16; 5:9-14; 12:10-11; 13:8; 19:16.

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The Really Staggering Christian Claim

Luke 1:31

J. I. Packer wrote in his book “Knowing God”:

“The really staggering Christian claim is that Jesus of Nazareth was God made man ... and that he took humanity without loss of deity, so that Jesus of Nazareth was as truly and fully divine as he was human. ... Nothing in fiction is so fantastic as is this truth of the incarnation.”

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Quoted in "Caught Between ‘Bah, humbug’ and ‘God bless us, everyone’," by Lee Eclov, November 16, 2015; .

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[The original illustration at this number was a duplicate of HolwickID #18962]

from (see notes) · J. I. Packer via Kerux Sermon and Illustration Database deity of jesus

The Birth of Christ

An artist once drew a picture of a wintry twilight, the trees heavily laden with snow, and a dreary dark house, lonely and desolate, in the midst of the storm. It was a sad picture indeed. Then, with a quick stroke of yellow crayon, he put a light in one window. The effect was magical. The entire scene was transformed into a vision of comfort and good cheer. The birth of Christ was just such a light in a dark world.

Remember the words of John William Hart: "In Him was life; and the life was the light of men." That Light is more than enough to lend comfort and direction to your life!

from Fredericksburg Bible Illustrator Supplements via Kerux Sermon and Illustration Database

Our Matchless Christ

To many, Jesus Christ is only a grand subject for a painting, a heroic theme for a pen, a beautiful form for a statue, and a thought for a song; but to those who have heard His voice, who have felt His pardon, who have received His benediction, He is music, warmth, light, joy, hope and salvation, a Friend who never forsakes, who lifts us when others try to push us down. We cannot wear Him out; we pile on Him all our griefs and troubles. He is always ready to lift us; He addresses us with the same love; He beams upon us with the same smile; He pities us with the same compassion.

There is no name like His. It is more inspiring than Caesar's, more musical than Beethoven's, more patient than Lincoln's. The name of Jesus throbs with all life, weeps with all pathos, groans with all pains, stoops with all love. Its breath is laden with perfume.

Who like Jesus can pity a homeless orphan? Who like Jesus can welcome a prodigal back home? Who like Jesus can make a drunkard sober? Who like Jesus can illuminate a cemetery plowed with graves? Who like Jesus can make a queen unto God out of a lost woman of the street? Who like Jesus can catch the tears of human sorrow in His bowl? There is no metaphor with which to truly express Jesus. He is not like the bursting forth of an orchestra; that is too loud and it may be out of tune. He is not like the sea when lashed into a rage by a storm; that is too boisterous. He is not like a mountain wreathed in lightning, canopied with snow; that is too solitary and remote.

He is the Lily of the Valley, the Rose of Sharon, a gale of spices from heaven.

from Fredericksburg Bible Illustrator Supplements via Kerux Sermon and Illustration Database

The Brightness of His Glory

Hebrews 1:3

Jesus Christ, by His constant designation as the Son, must not be considered as belonging within time and space. Take as an illustration the sun and its rays. Does the radiance of the sun proceed from the substance of the sun itself or from some other source? We all know that it proceeds from the substance itself. Yet, though the radiance proceeds from the sun itself, we cannot say that it is later in point of time than the existence of that body, since the sun has never appeared without its rays. It is for this reason, says Chrysostom, that Paul calls Christ "brightness" (Hebrews 1:3), setting forth thereby His being and His eternity from God. The fact that Jesus Christ, the Word, is presented as a separate personality from God the Father does not mean that He is less eternal, less infinite, and therefore less God and less responsible for the creation of the world, than God the Father.

from Fredericksburg Bible Illustrator Supplements via Kerux Sermon and Illustration Database

The Creator before the Creature

When you say to a child, "Give me a glass," he knows what you are talking about. The word "glass" is associated in his mind with an object. Philosophers like Kant tell us that before we have the phenomenon, i.e., that which can be seen or felt by the senses, we have the noumenon, i.e., that which is conceived of by intellectual intuition. In other words, the object's image is first formed in the mind, and then it is produced as an object. We see a table. It is beautiful. We admire it, but more than that, we accept the fact that behind that object there was a concept in the mind of someone. Or consider the Empire State Building. Before it was erected, it took form in the mind of an architect who transferred his thoughts to paper as a blueprint. Only then could the building be put up for everybody to see. John tells us that Jesus Christ existed before the beginning of the world. The Creator was before the creature.

from Fredericksburg Bible Illustrator Supplements via Kerux Sermon and Illustration Database

The Incomprehensible Christ

In a company of literary gentle-men, Daniel Webster was asked if he could comprehend how Jesus Christ could be both God and man. "No, sir," he replied, and added, "I should be ashamed to acknowledge Him as my Savior if I could comprehend Him. If I could comprehend Him, He could be no greater than myself. Such is my sense of sin, and consciousness of my inability to save myself, that I feel I need a superhuman Savior, one so great and glorious that I cannot comprehend Him."

from Fredericksburg Bible Illustrator Supplements · Daniel Webster via Kerux Sermon and Illustration Database paradox

Master of the Universe

Colossians 1:15

Sermon in Colossians series. Colossians 1:15-20

MASTER OF THE UNIVERSE

======================

I. We have been visited.

A. A really high dive.

B. Dramatic Christian doctrine - God walked here.

C. Our view of God matters.

II. What does God look like?

A. You first ask the question as a little kid.

B. Variety of answers.

C. Christian view.

III. Jesus is Divine.

A. Colosse heresy and mediating angels.

B. Jesus is image of invisible God.

C. Firstborn over creation.

D. Paul describes a very high view of Jesus.

IV. Jesus made the Universe.

A. Creator of creation.

B. Intelligent Design argument.

V. Jesus leads the Church.

A. Head of the body, the Church.

B. Jesus wants to have supremacy.

C. Are you reconciled to Master of Universe?

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from Condensed sermon outline (handout) by Rev. David Holwick · Rev. David Holwick, Serm02i.pco via Kerux Sermon and Illustration Database

The Heart A Better Interpreter

John 9:25

That great English preacher, Joseph Parker, once said, “The divinity of the Son of God is not proved merely in propositions. I think that he who believes in the divinity of Christ has all history, etymology, and philosophy on his side. My dependence is not founded upon the construction of a phrase or the mood and tense of a verb, and yet we have nothing to fear from that side. I rely upon His moral reach and spiritual compass. When He touched my soul into life, I did not call for a Greek grammar, Hebrew lexicon, or volumes of encyclopedias, to find how the thing stood. I believe because 'once I was blind, and now I see.’ The heart is sometimes a better interpreter than the understanding. What better proof do I want? 'He has redeemed my life from destruction.’"

from Fredericksburg Bible Illustrator Supplements via Kerux Sermon and Illustration Database believedeity of jesus

Arius - What Is Jesus?

John 1:1

Sermon in series "After Acts - the Early Church" #7 1 Timothy 2:5

ARIUS - WHAT IS JESUS?

======================

I. A Jesus test.

A. Ancient questions:

1) Could Jesus sin?

2) Did Jesus have a human will?

3) Where was Jesus before he was born?

4) Is Jesus eternal?

5) Is Jesus God, or something less?

B. We've always been trying to figure Jesus out.

II. Arius, a church leader in the Fourth Century.

A. His teaching: Jesus is somewhere between God and man.

B. Politics gives its two cents.

C. Arianism persists to this day.

III. The church grapples with paradox.

A. More heresies developed concerning Jesus than anything else.

B. The nature of Jesus must come from the Bible.

IV. The conclusions of the early Church.

A. Jesus is fully God (=divine), and fully human.

B. He had both a human and divine will and nature.

C. He is eternal, and existed with his Father before Creation.

D. Could Jesus be really tempted, or sin?

V. Leave room for mystery.

A. The human mind cannot fully comprehend Jesus.

B. Being fully God and fully human is a paradox.

VI. Jesus matters.

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from Condensed sermon outline (handout) by Rev. David Holwick · Rev. David Holwick, Serm04y.pco via Kerux Sermon and Illustration Database trinity

Ten-minute Sermons, Or It's the Brig

Acts 20:7

When the then Colonel Patton was stationed at Fort Clark in Brackettville, Texas, before World War II, he insisted that no sermon given at the post chapel should be longer than ten minutes and so indicated to the chaplain. Then, on Sunday, he would sit in the front pew and look conspicuously at his watch when the sermon had been in progress for eight minutes. The sermons, it was reported, always finished within the allotted ten minutes.

Gen Patton also maintained this policy in combat during World War II. In a letter dated September 26, 1943, to his father-in-law, who was also a close friend, he said, “I had all the non-Catholic chaplains in the other day and gave them hell for having uninteresting services. I am convinced that man does not want to be preached to on the Divinity of Christ or the efficacy of prayer – certainly not preached to for half an hour. I told them that I was going to relieve any preacher who talked more than ten minutes on any subject. I will probably get slapped down by the Church Union, but I am absolutely right.”

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“Nineteen Stars: A Study in Military Character and Leadership,” Edgar F. Puryear, Jr. (Presidio Press: California, 1971), p. 313. First paragraph adapted from William B. Mellor, “Patton, Fighting Man” (New York: G. P. Putnam’s Sons, 1946), p. 144. Second paragraph adapted from “War Letters,” Atlantic Monthly, November, 1947, p. 61.

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from Book: Nineteen Stars: A Study In Military Character And Leadership · Edgar F. Puryear, Jr. via Kerux Sermon and Illustration Database

Meekness and Majesty

John 1:1

If Matthew and Luke begin the story of Jesus where he first appears on our planet, John begins with the creation of all planets. His Gospel has a grand opening: “In the beginning was the Word and the Word was with God, and the Word was God. He was with God in the beginning.” But the grander climax of this book is the statement that follows in the next few verses: AND THE WORD BECAME FLESH.

The English word “carnal” is derived form the Latin “carnalis,” meaning “of the flesh.” The Incarnation, therefore, is always an understanding that God in some way became one of us in our mortal flesh.

As a young schoolboy in the city then known as Madras, I remember hearing a Tamil film song, “God should be born as a man” and always thought to myself that this had already happened at the first Christmas. It was much later that I began to realize why human beings always wanted to connect with God at their own level. In John 1:14, we have the stupendous announcement that he who was God actually partook of and participated in our humanity. We find this mystery written all over the narrative of the birth and life of Christ.

When Philip asked Jesus to show the Father to him and his colleagues, he did not quite know what he was asking for. He must have assumed that he would be able to see the God of the Old Testament, the fearsome one of whom his ancestors were so scared that they had asked Moses to go and listen to Him instead of hearing Him directly (Exodus 20:18-19; Hebrews 12:19). Philip must have thought that the one whom Jesus so familiarly addressed as Father would have been of somewhat manageable proportions! Perhaps Philip (and we along with him) would not have been surprised if Jesus had said something like this in reply: “You know it is really very difficult to see Him, but I will try my best to see what can be done.” Instead, Jesus replies, “Anyone who has seen me has seen the Father” (John 14:8-9).

This astounding claim should alert us to several factors of which we are often not quite aware. In John's Gospel, we consistently see the unfolding of the mystery of Incarnation. There is a unity between the Father and the Son that we cannot ignore. In chapter 10, John records Jesus proclaiming his oneness with the Father. He uses the neuter gender in the Greek language, implying oneness of substance or essence, and emphatically not oneness of Person. (If he had wanted to mean oneness of Person, he would have used the masculine gender.) This is fundamentally important but is not often heard. Simply put, Jesus says that he is of one ESSENCE with the Father, but is not the same Person. As a result, we see a continuing invitation from Jesus to “come and see” his actual humanity, the uniqueness of Christ, the person of God incarnate.

Today, at the right hand of God, we have an intercessor who is “the Man Christ Jesus” (1 Timothy 2:5). In other words, the humanity that Jesus assumed is with him forever. In that humanity, the redeemed Church is made a worthy and compatible partner to the Lamb. It is a heavenly marriage in which we are worthy only because the Bridegroom is God who has forever become Human, and we are humans who have become participators in the divine nature by the promises of God (2 Peter 1:4).

What can we say except bow in worship before this mysterious combination of Manhood and Deity? In the unparalleled words of Graham Kendrick:

Wisdom unsearchable, God the invisible,

Love indestructible in frailty appears.

Lord of infinity, stooping so tenderly,

Lifts our humanity to the heights of his throne!

O what a mystery! Meekness and majesty,

Bow down and worship for this is your God!

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L.T. Jeyachandran is executive director of Ravi Zacharias International Ministries in Singapore.

Copyright © 2006 Ravi Zacharias International Ministries (RZIM). Reprinted with permission. "A Slice of Infinity" is a radio ministry of Ravi Zacharias International Ministries.

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Was Jesus' Divinity An Afterthought?

Mark 14:61

One of the more important claims in “The DA VINCI CODE” is the position that Jesus was regarded by the early Christians as a mortal man who was a great prophet, but nothing more.

In fact, the book and movie claim that the belief that Jesus is the Son of God was not held by Christians until the early fourth century. Shortly afterward it was brought up and voted on at the Council of Nicea. The “new belief” that Jesus is the Son of God supposedly was adopted at Nicea, having passed by a narrow margin. At least, this is what DA VINCI CODE author Dan Brown tells us.

But history is quite clear on the matter, and it weighs heavily against Brown’s view. The Gospel of John was written in the first century and very clearly presents Jesus as the divine Son of God, even God himself (John 1:1, 18; 8:58; 20:28). The Synoptic Gospels, which include Matthew, Mark and Luke, do not state this as clearly to the modern reader. Nevertheless, the first-century Jewish reader would have recognized Jesus’ claims to divinity in the Synoptic Gospels.

Jesus’ favorite manner of referring to Himself was as the Son of Man. This term had three meanings in first-century Judaism. It could be a synonym for “human.” It could be a manner of referring to oneself. And it also could refer to a figure known to first-century Jews as the future Son of Man. This figure is described in Daniel 7:13-14 as one who will come on the clouds of heaven, be given an everlasting kingdom, and all will serve Him. Although a number of Greek words are translated as “serve,” this particular use of “serve” is used more than 130 times in the Old and New Testaments. With only one exception, it always refers to an act that is done to or for a deity. Jesus was aware that God is the only one who should be served in this manner (Matthew 4:10; Luke 4:8). Thus, it is noteworthy that although Jesus used the term “Son of Man” in all three senses, he especially saw Himself as this future Son of Man.

In His trial confession Jesus tells all present that he is not only the Messiah and the Son of God, but also the Son of Man described by Daniel (Mark 14:61-64). Those present knew exactly what He was saying. When asked if He was the Messiah and Son of God, Jesus said, “I am; and you shall see the Son of Man sitting at the right hand of power, and coming with the clouds of heaven.” It becomes very clear why Jesus was charged by the Jewish leaders with blaspheming God. He was claiming divinity.

Jesus claimed to be the future Son of Man in all four Gospels, including Mark, which may be the earliest Gospel and composed around A.D. 70 or even earlier. But we can go back to an even earlier time when Jesus was thought of as divine. Most scholars believe that Paul’s letters are the earliest Christian writings available to us. He presents the divinity of Jesus more clearly than anyone. In his letter to the Philippians (2:6-11), he says that Jesus had the nature and role of God prior to taking the nature and role of a slave. However, after His crucifixion, God exalted Jesus back to the place He held before. Then he cites a passage where God asserts that to the only God every knee will bow and every tongue confess (Isaiah 45), and applies it to Jesus. And what they will confess is that “Jesus Christ is Lord.”

Although the title “Lord” could be used merely as an honorific title, it almost always refers to YHWH in early Christian confessions such as we have here. For example, we find an early confessional formula in Romans 10:9, which states that anyone who confesses that “Jesus is Lord” and believes that God raised him from the dead will be saved. Just four verses later, Paul quotes Joel 2:32, which states that whoever calls on the name of YHWH will be saved. Therefore, the confessional formula in Romans 10:9 is saying that one must confess that Jesus is YHWH in order to receive salvation. In Philippians 2:11, the name or title given (or rather returned) to Jesus to which every tongue will confess is that Jesus Christ is YHWH!

We have seen that Brown’s claim that Christians did not regard Jesus as the Son of God prior to the fourth-century is easily debunked. All four New Testament Gospels were penned in the first-century and all refer to Jesus as divine In addition, Paul is clear in his letters that Jesus is divine and these date to A.D. 60 or even earlier.

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Licona is director of apologetics and interfaith evangelism at the North American Mission Board.

Squinting At Light

The Louvre began as a fortress to keep lurking enemies at bay. It is today the world's most visited museum -- home of more than 35,000 works of art -- and the only thing lurking near it is a collocation of whispers. Stand in its grand hallways and it won't be long until you hear rumors of hidden messages, long-lost documents, and scandalous secrets. Since the release of Dan Brown's best-selling novel, the well-regarded museum has been transformed into a pop-cultural icon. The museum had a record 7.55 million visitors last year, an increase curators attribute largely to curiosity stemming from THE DAVINCI CODE. They are bracing themselves for the release of the film.

Like many, I am easily taken with a good mystery. There is something fantastic about long-lost anything. Growing up around my mother's antique store, I used to imagine we were harboring treasures unbeknownst to us. In every old painting was the possibility of a document hidden behind it, in every dresser drawer the possibility of a trinket that would change our lives. But I discovered something else in this antique store: the thing about treasures, theories, and mysteries sheathed in darkness is that they always seem to lose something in the light. Like a novel whose ending we're not quite ready to discover, the obscurity of mystery enthralls us -- perhaps even more than the possibility it seeing it solved.

THE DAVINCI CODE makes the raucous claim that “almost everything our fathers taught us about Christ is false,” and multitudes are hushed at the possibilities. These are words in the mouth of a fictional character, but they are also Brown's own polemic, and it is a theory that is capturing imaginations by storm. Beginning with a great gathering of influential bishops in the fourth century, Brown draws the shadows of controversy. At this council, he argues, two new theories were put into play, changing the church forever and making impregnable its circle of control: the divinity of Christ and the infallibility of Scripture.

This gathering of men in dark hallways of antiquity was called the Council of Nicaea, which commenced in 325 at the call of Roman Emperor Constantine. In reality, the underlying faith confessed at Nicaea WAS bred amidst controversy. But it was hardly the conspiracy Brown describes. It was not a gathering of men contriving words in mystery and shadow, but a gathering of men squinting at the mystery of light. How do you put into words the logistics of the Trinity? How do you describe the two natures of Christ? Was Jesus equal to God or subordinate?

What do we mean when we call Christ Lord?

The Council of Nicaea was a gathering of bishops from around the world who sought to unravel the mess of conflicting schools of thought. Up until this point they had few formal means to sort through variant teachings and emerging groups, but church leaders recognized that they were at something of a theological crossroads. Presenting the most formidable challenge to New Testament teaching was a theologian named Arius of Alexandria. Arius envisioned Christ as superior to creation, yet not fully God. It is along Arian lines of thinking that Dan Brown molds his shadowy interpretation of history. Jesus, he argues, was not God; he was a prophet at best, made into something much more.

The Council of Nicaea rejected such thinking, though not on grounds of power and deception, as Brown suggests. On grounds of reason and historical belief, they acknowledged Christ as the only Son of God, eternally begotten of the Father, “God from God, Light from Light, true God from true God.”(1) The Council recognized in the affirmations of the earliest Christians (including baptismal creeds that spoke in the name of Father, Son, and Holy Spirit) a distinct acknowledgement of Jesus's divinity. If Jesus was not fully God, he was not really God at all, and to worship him was idolatry. On the contrary -- as spoken from his own lips, as recorded in extra-biblical writings, as affirmed in the dark hallways of antiquity -- Jesus is Lord.

In our best attempts to consider God, wrote Augustine, we are essentially asking the everlasting Light to “lighten our darkness.” The shadows of mystery and suspense are captivating, but there we are not meant to reside. May it be in a pursuit of truth and not a love of obscurity that we look to the mysteries of Christ and the decisive events of history. Light has come into the world; we need not move toward darkness to find ourselves standing in awe.

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1. Excerpt from the Nicene Creed.

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Copyright © 2006 Ravi Zacharias International Ministries (RZIM). Reprinted with permission. "A Slice of Infinity" is a radio ministry of Ravi Zacharias International Ministries.

The Lamb

Some of the earliest Christian writings that have survived from antiquity were written around 170 by a bishop in Asia Minor. Melito of Sardis was a prominent figure of second-century Christianity known for his prolific defense of Christ against the claims of paganism, Judaism, and Christian heresies. He was a man of brilliant mind and deep conviction, one who seems to have truly felt the horror of humanity's rejection of God. Tertullian speaks of Melito as a man of eloquent genius. Eusebius makes note of many of his writings, quoting three of these works at length.

Until somewhat recently, much of Melito's extensive work existed primarily in fragments or in quotations preserved by authors after him. In 1930 a discovery was made in a Coptic graveyard of a large number of papyri, and among these works was a Greek manuscript identified as a homily of Melito of Sardis. Known as “On Pascha” (On the Passover), it is a homily that recounts the history of Israel and the exodus from Egypt in light of the events of Jesus of Nazareth and the Cross of Christ. It is a stirring apologetic that gives reasons for the Incarnation and demonstrates Jesus Christ as the true Paschal lamb:

The sacrifice of the sheep, and the sending of the lamb to

slaughter, and the writing of the law -- each led to and

issued in Christ, for whose sake everything happened in the

ancient law, and even more so in the new gospel.... For the

one who was born as Son, and led to slaughter as a lamb, and

sacrificed as a sheep, and buried as a man, rose up from the

dead as God, since he is by nature both God and man.

“On Pascha” is a poetic homily that has shed further light on second-century Christianity, and for this reason alone its discovery is celebrated. But the discovery of this early sermon also demonstrates the illuminative placement of a previously unknown document within a known context. Melito's sermon further explicates the praises of Tertullian and Eusebius; as we read, we discover for ourselves the eloquence of a brilliant writer. Likewise, the sermon offers further evidence of the emerging recognition of “old” and “new” testaments in second-century Christianity, as well as further evidence of early belief in the divinity of Christ. Yet ironically, this text didn't seem to make many headlines.

One of the things I find most troubling about the current fascination with “long lost” writings is that we seem to be looking for something NEW (and something disassociated from its historical context). There seems among us a desire to uncover a new secret, a hidden truth that changes everything. But is a lone document suddenly out of hiding and historically unrelated to anything else really a document to trust? Dan Brown's suggestion that pre-Nicene Christianity (before 350) did not adhere to the divinity of Christ is not supported by any reliable historical document that wasn't previously rejected for inconsistency in the tradition from which it arose. Likewise, the Gospel of Judas, another “new” text recently uncovered, was denounced by Irenaeus of Lyons in 180, when copies of the Gospel of Judas were still around. It seems there is nothing new under the sun however dramatically we attempt to abduct it from its context.

On the contrary, evidence of a belief in Jesus's divinity can be traced throughout the writings of antiquity and into the very pages of the New Testament. Something clearly happened in Jerusalem, and the preservation of the story throughout history is compelling. The most logical explanation is that Jesus WAS the Son of God, the lamb foreseen on the altars of Israel and brought to fruition in Christ on the Cross. In the words of Melito of Sardis:

This one is the Passover of our salvation. This is the one who

patiently endured many things in many people: This is the one

who was murdered in Abel, and bound as a sacrifice in Isaac,

and exiled in Jacob, and sold in Joseph, and exposed in Moses,

and sacrificed in the lamb, and hunted down in David, and

dishonored in the prophets. This is the one who became human

in a virgin, who was hanged on the tree, who was buried in the

earth, who was resurrected from among the dead, and who raised

mankind up out of the grave below to the heights of heaven.

This is the lamb who was slain, and now stands. This is the Christ, who is the same yesterday, today, and forever.

________

Copyright © 2006 Ravi Zacharias International Ministries (RZIM). Reprinted with permission. "A Slice of Infinity" is a radio ministry of Ravi Zacharias International Ministries.

Lord and God

Mark 5:1

"Thomas said to him, ‘ My Lord and my God!’" (John 20:28)

Jesus Christ accepted worship as God. What other person in his right mind has ever made such a claim? Earlier Simon Peter had made the confession “You are the Christ, the Son of the living God” (Matthew 16:16), which was a profound and powerful statement. Some Bible scholars believe Peter did not perceive the complete significance of the words when he uttered them, but came to see their full meaning later.

The twelve disciples, we must remember, were Jews to a man. They had been steeped in their high and ancient faith, and the belief in one God was firmly embedded in their minds. “Hear O Israel,” they had said a thousand times, “the LORD our God is one LORD.” (Deuteronomy 6:4) They were sure the Messiah, the Promised One, would come, but they hardly expected God to come Himself, in Person, and in the garb of a working man.

It was difficult for the disciples to grasp the doctrine of Christ as we know it today, or even the truth of the Trinity. They glimpsed it but did not fully understand it. It was Thomas the doubter, as we call him, who stepped nearer to the truth in the Upper Room after Christ had come back from the grave. If Jesus was a good man but not God then when Thomas said, “My Lord and my God,” He should have turned to Thomas and told him: “You can admire Me but you must not worship Me. I am not God.Ó He didn’t because He is God, and thus the right recipient of worship.

PRAYER:

Lord Jesus, I stand in awe and almost dumbfounded wonder at the fact that You being God came to this world as a working man. My heart echoes Thomas’s cry: “My Lord and my God.” And in worshipping You, Lord Jesus, I know I am worshipping God. Amen.

FURTHER STUDY: — Matthew 16:1-16; Mark 5:1-7; Mark 15:39; John 1:49; John 4:42; John 11:24-27

1. List some of the people who acknowledged Jesus as God.

2. Who else acknowledged Him in this way?

from (unknown) · Anonymous via Kerux Sermon and Illustration Database trinity

Christianity vs. Jesusanity -- the Postmodern Temptation

Mark 8:27

The most hard-core forms of postmodern thought are generally limited to academic campuses, but the postmodern worldview is trickling down in various forms to the popular level. While postmodern literary theorists debate the meaning of “totalizing metanarratives,” at the level of popular piety we see the widespread substitution of “spirituality” for biblical Christianity.

In this sense, spirituality is a project centered in the self and constantly negotiable -- more about “meaning” than truth. Where does Jesus Christ fit in all this? Darrell L. Bock and Daniel B. Wallace argue that popular culture is on a quest “to unseat the biblical Christ.” They make their case in Dethroning Jesus [Thomas Nelson].

As Bock and Wallace explain, classical biblical Christianity is being replaced by “Jesusanity.” In their words:

“Jesusanity” is a coined term for the alternative story about

Jesus. Here the center of the story is still Jesus, but Jesus as

either a prophet or a teacher of religious wisdom. In

Jesusanity, Jesus remains very much Jesus of Nazareth. He points

the way to God and leads people into a journey with God. His

role is primarily one of teacher, guide, and example. Jesus’

special status involves his insight into the human condition and

the enlightenment he brings to it. There is no enthronement of

Jesus at God’s side, only the power of his teaching and example.

In this story, the key is that Jesus inspires others, but there

is no throne for him. He is one among many – the best, perhaps,

and one worthy to learn from and follow.

Biblical Christianity teaches that Jesus Christ is both fully human and fully divine. Thus, Jesus does not need to be “humanized.” As the Apostle Paul taught in Philippians 2:5-11, Jesus humbled Himself to take on full and authentic humanity. So, the real issue in Jesusanity is not humanizing Jesus, but denying His deity. Christianity and Jesusanity tell two different stories and represent two very different faiths. As Bock and Wallace explain:

Both of these stories afford Jesus a great deal of respect, but

they are very different stories in regard to his importance. In

one, Jesus is worshipped. In the other, he is simply respected.

In one, he is intimately associated with God. In the other, he

points to God. In one he is the Way. In the other, he shows the

way. We cannot understand the public discussion about Jesus

without understanding that the discussion entails these two

distinct stories.

Dethroning Jesus comes in the wake of much cultural conversation and media attention devoted to the so-called gospels of Judas and Thomas and the collection generally known as the Gnostic gospels. These texts, never accepted by the Church as Scripture, do present very different understandings of Jesus than that taught by the Apostles and confessed by orthodox Christians. These different understandings are now represented by very different portraits of Jesus in the postmodern public square. As Bock and Wallace argue:

The portrait of Jesus in the public square has led to two stories

about Jesus, and this despite the fact that both of these stories

have often been called Christianity. One is Christianity, while

the other is Jesusanity. The distinction between the two stories

has surfaced for a variety of reasons, the most relevant of which

we have sought to trace in this first overview. Four basic areas

have contributed to the rise of these two different portraits of

Jesus: (1) historical skepticism, (2) new imagination, (3)

cultural factors that have changed how we assess things, and (4)

the innate desire in people to seek, cope with or understand the

spiritual. Within these four areas are twelve distinct factors:

(1) skepticism about institutional religion of all sorts, (2) the

rise of higher criticism, (3) the new finds in archaeology, (4) a

larger sea change in the way we view history (written by

winners/losers), (5) a selective appeal to ancient evidence, (6)

the way Christianity is taught in many religious study programs,

(7) increasing media attention, (8) the appeal of public-square

crossover novels, (9) the intrigue of the pursuit of a spiritual

journey, (10) the cultural desire to acknowledge religious

diversity, (11) the growing recognition that religion motivates

people, and (12) a brittle fundamentalism.

Each of these factors plays a part, but the “increasing media attention” is surely a major factor. Much of this attention is superficial and sloppy. The National Geographic Society, for example, should be embarrassed by its sensationalism in promoting exaggerated and misleading claims about the Gospel of Judas in its magazine and on television. The authors of Dethroning Jesus helpfully debunk many of the confusing claims made in recent years, answering those who assail the integrity of the New Testament and those who promote sensationalistic claims such as the discovery of the “lost tomb of Jesus.”

Of course, more is at stake here than a battle over rival intellectual understandings of Jesus. As Bock and Wallace acknowledge, “Christianity is not Jesusanity for a reason. Jesus is about more than ideas.” We must never depreciate the urgency of getting the doctrine right and understanding Jesus Christ as the Bible presents Him. But Jesus demands faith, not just correct knowledge.

Jesusanity fits the postmodern mind and the postmodern mood, but it cannot save. We really do not know what Christianity is if we do not also understand what it is NOT.

'Third' Jesus Is A False Jesus

John 5:23

“One Jesus is historical and we know next to nothing about him,” writes Deepak Chopra in his new book, “The Third Jesus.” The New Age philosopher continues, “Another Jesus is the one appropriated by Christianity. He was created by the Church to fulfill its agenda. The third Jesus, the one this book is about, is as yet so unknown that even the most devout Christians don’t expect he exists.”

In the book (Harmony Publishing), Chopra states, “I have written what I think the New Testament means...” And what it means to Chopra, the author of more than 40 books, is quite different from the way orthodox Christians have understood it through the centuries.

Chopra believes that the “real” Jesus -– the third Jesus -- is much less than the New Testament makes him out to be.

“I want to offer the possibility that Jesus was truly as he proclaimed, a savior. Not ‘the’ savior, not the one and only Son of God,” writes Chopra. “Rather, Jesus embodied the highest level of enlightenment.... Jesus intended to save the world by showing others the path of God-consciousness.”

According to Chopra, Jesus was nothing more than an adherent to what we now call New Age philosophy. “Jesus did not physically descend from God’s dwelling place ... nor did he return to sit at the right hand of a literal throne,” writes Chopra. “What made Jesus the Son of God was the fact that he had achieved God-consciousness.”

We shouldn’t discount Chopra’s book and assume no one is reading it. Sadly, the opposite true. “The Third Jesus” -- full of New Age, heretical pabulum –- was ranked third March 30, 2008, on The New York Times’ list for hardcover advice books.

Jesus’ teachings, Chopra contends, were in-line with other “enlightened” teachers. “The salvation Jesus offered was the same as Buddha’s: release from suffering and a path to spiritual freedom, joy and closeness to God.’

According to Chopra, Jesus was not –- as the Bible states -- God who became flesh for the purpose of dying on the cross to pay the penalty for sin. “Christianity is burdened by some impossible expectations,” asserts Chopra, “and one of them it that God forgave all sins through Jesus.”

Chopra contends that Jesus was nothing more than a man who tapped into his inner divinity through self-effort. And it is something, Chopra says, that we all can do.

How does Chopra deal with quotes where Jesus claims to be God? Such quotes pose no problem for the New Age guru, who contends that Jesus simply was misunderstood. “This audacious claim that Jesus was the same as God infuriated the priests,” Chopra writes. “They couldn’t comprehend that ‘I am God’ is the simplest statement for someone in God-consciousness.”

According to Chopra, “He [Jesus] meant something much more mystical when he says that he and the Father are one or that he is in the Father and the Father is in him.”

In order to deconstruct the orthodox Christian understanding of Jesus, Chopra finds it necessary to undermine the credibility of the gospels. “The writers of the gospels set out not to tell the facts of a life but to convert nonbelievers and support their own belief in Jesus as the Messiah,” he writes. “To this end they almost certainly exaggerated events, invented miracles, and put words into his mouth.”

According to Chopra, among the words the gospel writers put in Jesus mouth have to do with his claim to be the only way of salvation. “Jesus spoke of the necessity to believe in him as the road to salvation,” Chopra writes, “but these words were put in his mouth by his followers’ decades later.”

To further render the gospels as unreliable, Chopra asserts, “It is likely that many unknown scribes altered the original texts of the New Testament before a final version was settled on between the third and forth centuries AD.”

“Unless you believe that the gospels are revealed truth,” Chopra writes, “there are enough internal problems with the four gospels, I think, to question –- and open to interpretation -– the Jesus we meet in the Bible.”

In order to advance the New Age version of Jesus -– the “third Jesus” -– Chopra asserts that the orthodox version of Christianity is nothing more than a sham perpetrated through the centuries by a self-seeking church with its own suspect agenda. In essence, the Christ that is worshiped today by millions worldwide is a false version of Jesus, Chopra believes.

And I thought New Age adherents were tolerant. Can you imagine if an evangelical Christian made the same assertion about a religion -– any religion? He or she would be branded as a narrow-minded bigot and figuratively stoned in the mainstream media.

What is most interesting is how Chopra has no problem using the “unreliable” gospel accounts to support his argument for his “third Jesus.” He quotes from Matthew 42 times, Luke 28 times, John 27 times and Mark five times. If the gospels are so unreliable and suspect, how can Chopra justify trusting them at any point?

It is obvious that when Chopra approaches the New Testament he is so blinded by his New Age “light” that he can only see that which supports it. As such, he cherry picks quotes of Jesus and twists them to fit his New Age version of a “third Jesus.”

Chopra’s “third Jesus” is no Jesus at all. He is nothing more than the figment of a New Age imagination.

________

Kelly Boggs, whose column appears each week in Baptist Press, is editor of the Baptist Message, the newspaper of the Louisiana Baptist Convention

Sermon: Jesus and His God

Luke 2:52

Sermon in the series "The Quest for the Real Jesus," #5. John 20:17

JESUS AND HIS GOD

=================

I. What kind of relationship did Jesus have with God?

A. It has generated a lot of conflict.

B. In a world filled with competing religions, it is important.

II. Jesus developed in his understanding of God. Luke 2:52

A. He was perfect, but not complete.

B. This development did not necessarily stop at adulthood. Heb 5:8

C. How static is your view of God?

III. What Jesus taught others about God.

A. Hints of God's character in Jesus' teaching.

B. God in Jesus' parables.

C. Be careful handling the images in these stories!

IV. How did Jesus come to know God, if he already WAS God?

A. An area of much confusion, and mystery.

B. The deity of Jesus is only hinted at in the gospels.

C. Jesus definitely saw his relationship with God as special.

V. His ultimate experience of God.

from Condensed sermon outline (handout) by Rev. David Holwick · Rev. David Holwick, Serm08zf.pco via Kerux Sermon and Illustration Database trinitydeity of jesus

The Way International -- Christian Or Cult?

John 1:1

The Way International (also known as the Way Bible Research Institute), with headquarters in New Knoxville, Ohio, was officially founded in 1957 by Victor Paul Wierwille (1916-1985). (Although no significant growth occurred until the Jesus Movement of the late 1960s, others attribute The Way’s beginning to October of 1942 to Wierwille’s radio broadcast, the “Vesper Chimes,” which first aired on WLOK in Lima). Formerly, Wierwille was a United Church of Christ minister who had studied at two liberal seminaries -- the University of Chicago Divinity School and Princeton Theological Seminary. [Although his followers referred to him as “Doctor,” Wierwille had no earned doctorate. His bogus doctoral degree was purchased from Pikes Peak Bible Seminary, a diploma mill (see, From “Vesper Chimes” to “The Way International,” pp. 10-11).] Though exposed to the Bible, Wierwille was a man who had rejected God’s truth in utter rebellion. Putting the Bible aside, Wierwille exercised very little discernment in learning from others, readily accepting teachings from itinerant mystics, Christian Scientists , and spiritists.

Wierwille founded what would become The Way after receiving (in 1942) what he claimed was a message from God: “He spoke to me audibly, just like I am talking to you now,” Wierwille explained in a Way biography -- “He said he would teach me the Word as it had not been known since the first century, if I would teach it to others” (The Way: Living in Love, p. 178). In some ways, Wierwille’s beliefs were not that unique. Nor did they come directly from God’s lips. Much evidence exists that Wierwille borrowed theories from George Lamsa (The Quarterly Journal, Personal Freedom Outreach, Vol. 9, No. 1, 1989, p. 1), and plagiarized portions of his foundational books from the writings of others such as E.W. Bullinger and E.W. Kenyon (see: The Integrity and Accuracy of The Way’s Word, and Will the Real Author Please Stand Up?).

Three years before his death, Wierwille passed leadership to L. Craig Martindale. After Wierwille died, the church was beset by infighting and tax troubles, leading to a decade of decline and splintering amid charges of mismanagement, authoritarianism, intolerance, plagiarism, and adultery. Membership fell from approximately 100,000 people in all 50 states and 40 foreign countries to an estimated 10,000 in 1996. (Official Way publications include The Way Magazine, Jesus Christ is Not God, The Bible Tells Me So, God’s Magnified Word, The Word’s Way, and The Rise and Expansion of the Church.)

Considerable criticism has focused on the founder. During his lifetime, Wierwille had been elevated to the level of a living legend in the minds of his followers, according to former adherents. Most of the criticism by former Way leaders, however, has been directed at L. Craig Martindale. Wierwille, fighting cancer, installed Martindale as president in 1982. Born in 1948, Martindale had served as youth minister in a Southern Baptist church in Bartlesville, Oklahoma, and had been president of both the local Fellowship of Christian Athletes and Baptist Student Union at the University of Kansas before joining The Way in 1971 (Profile: Rev. L. Craig Martindale, published by The Way, Int’l.). Dissidents have questioned and even rebelled against Martindale’s leadership amidst violent turmoil and shocking controversy. Especially troubling to many former members are “widespread reports of rampant adultery and promiscuous sex in The Way, including the highest levels of leadership. One ex-member said the [Way] Corps’ resident training was sometimes like a ‘bordello,’ with promiscuity, adultery, orgies, wife-swapping, and even gang-rape” (Christian Research Journal, Summer 1996, pp. 6-7). [These scandals apparently took their toll -- in April of 2000, Martindale resigned from The Way’s board of trustees. Way’s vice president, Rosalie Rivenbark, became The Way’s new president.]

The Way is also battling charges of rampant homosexuality. In 1994, The Way ended the WOW Ambassador program (Word Over the World) at its annual “Rock of Ages” festival, fearing that nearly 10 percent of that year’s applicants were homosexual. [Martindale’s restructuring of most of the sect’s traditional programs may have been intended in part to deal with this issue. Martindale said, “We have flushed homosexuals and ‘homo’ fantasizers and sympathizers out of our Way Corps and Staff.” One Way staffer reported that by January of 1995, “163 sodomites had been purged, marked and avoided” (Ibid., p. 6).] Later in 1995, The Way began the “The Way Disciples Outreach Group” program to replace the WOWs. The Disciples were to find new recruits for The Way as the WOWs did, but serve only four months instead of the year the WOWs served. But the Trustees now limit the Disciples to only Advanced Class graduates in order to assure that they are more entrenched in Way practices and more answerable to leaders. Amid these and other charges, the loss in followers has been paralleled by a drop in finances, and many former Way members are flocking to break-off organizations (some of which are led by well-known and respected ex-leaders: Christian Educational Service (CES) led by John Lynn; Pacific West Fellowship; Great Lakes Fellowship; and The Way of Great Britain headed by Chris Geer.

Although The Way holds services, commissions missionaries, performs weddings, and other functions associated with churches, technically, The Way does not consider itself to be a religion or a church. -- “The Way International is a biblical research and teaching organization concerned with ... the inherent accuracy of the Word of God ... The Way is not a church, nor is it a denomination or a religious sect of any sort” (This Is The Way, pamphlet). Yet, it has been successful in attracting recruits via a time-tested cult technique known as “love-bombing” -- in The Way’s case, the showering of unconditional love and acceptance through its “Twig fellowships.”

Wierwille organized The Way around the structure of a tree, with the international headquarters serving as the “roots,” national offices forming the “trunks,” state advisors serving as “limb” coordinators, regional or area organizations serving as “branches,” local congregations of 3 to 30 followers meeting in home study groups called “twigs,” and individual members are the “leaves.” As most cults operate, The Way innocently infiltrates a fellowship. After a meeting, they engage new Christians in Biblical discussions and invite them to Bible studies. Left undisturbed, The Way members will display loving dispositions and appear quite harmless.

Wierwille was also a conspiracy theorist with a “militia” mindset, warning followers about the Illuminati, a supposed world cartel of powerful individuals secretly planning to overthrow the U.S. government. Rumors of survival training and the buildup of a military stronghold circulated through Way fellowships. Students attending advanced Way classes were required to learn how to shoot a gun -- they were advised to bring a Bible, Dale Carnegie’s How to Win Friends and Influence People, and a rifle or shotgun (handgun also if desired).

One of the most damaging aspects of The Way is the ability of its leadership to control many of the thoughts and actions of its followers, using tactics of mind control. This is not strictly speaking “brainwashing” (which uses physical abuse), but is the use of emotionally manipulative tactics to direct a person’s attitudes and behavior. The Way also routinely condemns everyone outside the organization of being “possessed by devil spirits.” The Way member often tells the children of divorced parents to be wary of, resist, not obey, or avoid the fallen-away parent (the one who has left The Way) to protect themselves from the influence of the parent’s devil spirits. The most common and vicious claim is that people are possessed by “homosexual devil spirits.”

Anyone who closely views the lives of Way members is amazed and shocked by how every aspect of a follower’s life is controlled. Way members are also taught that the President of The Way is “The Man of God” and that they must give allegiance to and obey him in all things, no matter how insignificant, and even if it appears that he is in error. Way members are also told to obey local leadership, especially the “clergy” and “Way Corps” who have graduated from The Way’s leadership program. Leadership tells followers whom to date, whom to marry (and not marry), when to separate or divorce, how to spend their time and money, when to sell their house, where to live, when to change jobs, how to discipline their children -- the list goes on and on. In recent years, leaders have told Way members to vacate certain towns and move close to leaders (sometimes hundreds of miles away, as when Way members in Saint Louis were all told to move to Columbia, MO, in 1998) to be under their “protection.”

Way teachers also typically attack verbally anyone who is not in The Way, so as children accept Way teaching, they tend to turn against parents and family members who are not in The Way. Profanity and name-calling are typical in the language of Way followers and Way leaders. Former Way President Martindale set the example, as he peppered his conversation, lectures, and even sermons with profanity. In a brief, 15-minute impromptu talk to his followers during a Sunday Night Service (May 4, 1997), he called his critics “morons,” “snot-nosed punk,” “can’t find their *** in the dark,” full of “devil spirits,” “not have two brain cells to rub together,” etc. He identified the local newspaper as “St. Mary’s puke sheet” and mused at how wonderful it would be if all journalism and law schools were burned down. In less public settings, he is even more profane. Since children commonly hear Way members and leaders call their non-Way parents profane and derogatory names, this reduces their respect for them and increases allegiance to the group.

Many of the core beliefs (anti-Semitic) that Wierwille taught should disturb true Christians -- such as Jesus Christ is not God; today’s Jews are actually an impostor tribe from Siberia; the Jewish Holocaust is a myth; and that much of the Gospel doesn’t have any real meaning today. Insiders have also reported instances of weapons stockpiling, kidnapping, wife-swapping and other sexual misconduct, and financial scandal -- with varying degrees of documentation in personal testimony and in the press. Below are the highlights of what The Way International believes concerning their source of authority, the Trinity, Jesus Christ, the Holy Spirit, salvation, giving, spiritual gifts, heaven and hell, laws, and God’s dispensations:

1. Source of Authority. The Way claims the Bible as their final authority, but in practice, Wierwille’s interpretations of the Bible are seen as the true, final authority -- Wierwille stated that he produced the only “pure and correct” interpretation of the Bible since the first century. Wierwille claimed to have received special revelation from God, but that the “Bible as a whole is not relevant to all people of all times.” He rejected the Old Testament and the Gospels as unnecessary. [HJB] The Way also teaches that the Bible is not the Word of God, but only contains the word of God. Only the rest of the New Testament is relevant for his group, which he called the “Church of God.” The Way also believes that the New Testament was first written in Aramaic, not Greek.

The original Way new-member, Power for Abundant Living video course (PFAL) was the main source of teaching and outreach. (PFAL cost about $50, and was an intense, 12-session, 36-hour, no note-taking, no questions-allowed, instruction series in The Way’s doctrines. PFAL promised that right “believing” will keep away sickness, insure prosperity, and even protect soldiers from enemy bullets. Poverty is condemned as the result of imperfect faith. The “Good Life” is the proper reward for believing.) Power for Abundant Living has been replaced by Martindale’s, The Way of Abundance and Power. Other courses are also offered, starting at a minimum of $65 each, providing The Way with most of its revenues.

2. Trinity. The Way denies the Trinity doctrine and teaches a doctrine of God similar to the Arianism of the Jehovah’s Witnesses. Technically, Way theology is called Dynamic Monarchianism (See Evangelical Dictionary of Theology, “Arianism,” “Monarchianism”). They correctly believe that there is only one God, but wrongly conclude that God is limited to one Person. They believe that only the Father is God, denying the deity of Christ and the third Person, the Holy Spirit. According to The Way, the Father, ONLY, is the one true God. He created all things including Jesus and “holy spirit.”

3. Jesus Christ. Wierwille believed that Jesus Christ had no preincarnate existence except in the mind of God the Father. The Way teaches that Jesus is not God, but a perfect human who came into existence when the Father created sinless sperm and implanted it in Mary. Thus, The Way denies the deity of Christ, making the distinction that “Jesus Christ is not God [that is, God Himself], but [merely] the Son of God. They are not ‘co-eternal, without beginning or end, and co-equal.’ Jesus Christ was not literally with God in the beginning; neither does he have all the assets of God” (Jesus Christ is Not God, p. 5). To support this, they change the meaning of common Greek words in John 1:1 -- it is claimed that the phrase “the Word was with God” actually means “Jesus Christ was with God in His foreknowledge,” but that Jesus was not co-eternal with God the Father. The Way claims that “if Jesus Christ is God ... we have not yet been redeemed.” [HJB]

4. Holy Spirit. Wierwille denied the deity and personality of the Holy Spirit. To circumvent obvious Biblical references supporting the deity of the Holy Spirit, The Way arbitrarily provides two different meanings to the term Holy Spirit (pneuma hagion) in the New Testament. Wierwille argued that in some texts the term should be translated capitalized and in other verses with all small letters. According to Wierwille, the term Holy Spirit (capitalized) is another name for God the Father (just like Bob is another name for Robert). The term “holy spirit” (small letters) refers to an impersonal force that is given by the Father (Holy Spirit) to empower His believers. Thus, holy spirit is the gift (inanimate force) and Holy Spirit (God the Father) is the giver (Receiving the Holy Spirit Today, pp. 1-5). To support his position, Wierwille contends that the deity of Christ was a late invention of apostate Christianity and was never taught during the first three centuries of church history (Jesus Christ is Not God, p. 12). [McDowell and Stewart refute Wierwille’s claim: “Ignatius, (A.D. 50-115), an early Church Father and disciple of the Apostle John, clearly writes of Christ’s deity. Irenaeus (A.D. 115-190), another Church Father, makes clear reference in Against Heresies, when he calls Christ Jesus ‘Lord and God.’ The apologist Tertullian (A.D. 160-220) calls Christ the ‘God of God.’ Also Hippolytus, Origen and Lucian of Antioch, all clearly refer to Christ as the one God” (Handbook of Today’s Religions, pp. 107-108).]

The Way teaches that natural man is born with a body and soul, but not a spirit. When one is born again, God creates a human spirit in him or her. This spirit is also called “Christ in you,” “holy spirit,” “inherent spiritual power,” “power from on high,” “spiritual abilities,” and “the mystery.” It is not Jesus Christ Himself.

5. Salvation. Rather than emphasizing salvation through faith in Christ, Wierwille artificially separated “faith” from “believing.” He taught a very mechanical view of faith in Christ -- a mere intellectual or mental assent to Biblical, historical facts. He also redefined repentance as just confession and belief. Thus, salvation does not involve repentance of sins , but only doing “the will of God” (The Bible Tells Me So, p. 18; Jesus Christ Is God, pp. 238-257). The Way also teaches that Jesus was raised on Saturday and that there were four people crucified with Him, not two. Additionally, only true believers who lived after Pentecost will be saved. Also, The Way teaches that once a person is saved, he cannot sin in his spirit. His body and soul can sin, but not his spirit -- this can lead to sinful practices that are said to not affect the spirit of a person.

6. Abundant Sharing (and Tithing). Wierwille taught that every person owes God a tithe of his or her income, and “true giving” only begins after the “minimum payment” is made. The portion over the tithe is called “abundant sharing” and (with the tithe) is to be paid directly to the headquarters of The Way International. God’s unchanging “law of prosperity” is that the payment of one’s “debt” of the tithe insures that the payer will not experience financial collapse, health problems, or accidents. The Way’s law of tithing and abundant sharing requires followers give this 10%-plus even if personal needs go unmet.

7. Speaking in Tongues. The Way claims that every true believer should speak in tongues , and that the “holy spirit” within enables the believer to do so. They claim that speaking in tongues is “the only visible and audible proof that a man has been born again.” [HJB] Followers are taught how to speak in tongues, interpret tongues, and prophesy; and are then expected to do so instantly when called on by a leader in any meeting. [Wierwille taught “tongues” by having his followers relax and inhale “holy spirit” through “heavy breathing,” which he claimed was a more accurate translation of “mighty rushing wind” in Acts 2:2 (Receiving the Holy Spirit Today, pp. 61-62).]

8. Soul Sleep. Like Jehovah’s Witnesses , The Way also teaches that the soul is the body’s life force, which is in the blood, and that the dead cease to exist (Ibid., pp. 258-290). The Way claims that “no passage of Scripture teaches that there is conscious existence after death” -- they deny that believers immediately go to be with the Lord at death. [HJB] Similarly, they teach that the wicked are annihilated at death, thereby denying the clear Biblical teaching concerning eternal suffering in hell.

9. Laws. The Way teaches that God established “immutable laws” which govern human situations, such as the law of believing (whatever one believes will happen to one, whether bad or good -- i.e., positive/negative confession ), the law of prosperity, and the law of tithing. Accordingly, what one does, believes, or confesses (affirms) causes either good or bad to come to him or her, depending on the quality of his or her action or belief. [Wierwille once claimed that a boy’s death in an automobile accident was actually caused by his mother’s fear that he may be hurt (Power for Abundant Living, pp. 37-44).]

10. Administrations. Wierwille adapted E.W. Bullinger’s ultra-dispensationalism. Dispensationalism divides history into seven administrations (dispensations). Ultra-dispensationalism teaches that water baptism should no longer be practiced and that only the seven “church epistles” by the Apostle Paul are meant for Christians today, thereby placing little stock in the other 59 books of the Bible.

________

ENDNOTES

1) Steven Hassan, in his book, Combating Mind Control, describes several features common to groups like The Way, which use such tactics of mental coercion, including:

• making followers fearful that terrible things will happen to them if they disobey leadership or leave the group. Way leaders say that if followers disobey, they will be “outside the protection of the household,” and so they “will be a grease spot by midnight,” that they will be involved in a terrible accident, and that they will destroy their relationship with God.

• requiring followers to obey leadership strictly, even on seemingly minor issues, and even when obedience damages the followers’ lives. For instance, Way members are compelled to sell their homes if there is a mortgage of any size (even if rental rates are much higher than the mortgage payment), quit a job, and move to a new city to be near leadership.

• inducing thought control by requiring recruits to use only approved language and jargon.

• causing followers to block out all information from outside the group. They are required to burn literature which was written by former followers of The Way who left it, even if the content of the books does not contradict current teachings of The Way. They are not allowed to read literature critical of The Way, are told not to read teaching by any religious group except The Way, and are taught that even distributing the Bible without The Way’s teaching will mislead people.

• isolating followers by requiring them to forsake all outside activities (including children’s school activities) in order to devote long hours to group meetings and work.

• “confronting” errant followers by yelling, screaming, cursing, haranguing, and verbally battering followers until they obey leadership.

• compelling youth, as well as parents, to “renew their minds” by submitting themselves to constant indoctrination, including The Way publications, classes, taped sermons, and so forth. They are compelled to attend Way meetings several nights a week, usually at the expense of all other school, community, and family activities.

2) The founder’s “Advanced Power for Abundant Living” class, on which The Way’s current teachings on devil spirits is based, listed more than 31 varieties of devil spirits, including: Spirit of Anti-Christ, Bondage, Error, Fear (in any realm of life), Jealousy, Emulation (ambition), Envy, Infirmity, Iniquity, Leviathan (alcoholics), Oppression, Depression, Hallucination (often from drugs), Cancer, Murder, Epilepsy, Lesbianism, Sensuality, Obsession, Sadism, Lying, Deception, Python, Masochism and many more. Followers of The Way can easily see many more devil spirits in non-Way parents, even when they aren’t actually there, especially a Spirit of Strife (people who can’t see and entirely obey The Way’s version of truth), Whoredoms (especially not worshiping The Way’s version of God; therefore, in most anyone in any religion or church other than The Way), a Morbid Spirit (sickness), Sordid Spirit (foul language), Sullen Spirit (introvert, sourpuss, unsociable, which may well be confused with the sadness of being recently divorced and under attack by a Way ex-spouse), Spirit of Python (being critical, as any ex-Way spouse would be of The Way), and other devil spirits. Since devil spirits can harm people, children are taught by The Way to avoid people, including parents, who may be possessed.

Unless otherwise cited, primary sources used for this report are: (1) 10/15/95, Arkansas Democrat Gazette; (2) “Sweeping Changes in The Way International ,” CRI Journal 1996 Special Report; (3) What They Believe, Harold J. Berry [HJB], BTTB:1990, pp. 305-324; (4) “The ‘Closing’ of The Way International ,” 2Q98 PFO Quarterly Journal; (5) “The Poisoning of Families: Mind Control in The Way International ,” 3Q99 PFO Quarterly Journal; (6) “The Way ‘Robot Corps’ ,” 2Q00 PFO Quarterly Journal; (7) “The Way Tree is Splintering ,” CRI Journal, Fall 1988; (8) “The Way, International ,” James K. Walker, (Watchman Fellowship Profile, 1996); and (9) Examining & Exposing Cultic & Occultic Movements, Jack Sin, “The Way International,” April 2000, pp. 40-41.

Biblical Discernment Ministries - Revised 11/01

'the Shack' & the Missing Art of Evangelical Discernment

John 1:1

The publishing world sees very few books reach blockbuster status, but William Paul Young’s “The Shack” has now exceeded even that. The book, originally self-published by Young and two friends, has now sold more than 10 million copies and has been translated into over thirty languages. It is now one of the best-selling paperback books of all time, and its readers are enthusiastic.

According to Young, the book was originally written for his own children. In essence, it can be described as a narrative theodicy -- an attempt to answer the question of evil and the character of God by means of a story. In this story, the main character is grieving the brutal kidnapping and murder of his 7-year-old daughter when he receives what turns out to be a summons from God to meet him in the very shack where the man’s daughter had been murdered.

In the shack, “Mack” meets the divine Trinity as “Papa,” an African-American woman; Jesus, a Jewish carpenter; and “Sarayu,” an Asian woman who is revealed to be the Holy Spirit. The book is mainly a series of dialogues between Mack, Papa, Jesus, and Sarayu. Those conversations reveal God to be very different than the God of the Bible. “Papa” is absolutely non-judgmental, and seems most determined to affirm that all humanity is already redeemed.

The theology of The Shack is not incidental to the story. Indeed, at most points the narrative seems mainly to serve as a structure for the dialogues. And the dialogues reveal a theology that is unconventional at best, and undoubtedly heretical in certain respects.

While the literary device of an unconventional “trinity” of divine persons is itself sub-biblical and dangerous, the theological explanations are worse. “Papa” tells Mack of the time when the three persons of the Trinity “spoke ourself into human existence as the Son of God.” Nowhere in the Bible is the Father or the Spirit described as taking on human existence. The Christology of the book is likewise confused. “Papa” tells Mack that, though Jesus is fully God, “he has never drawn upon his nature as God to do anything. He has only lived out of his relationship with me, living in the very same manner that I desire to be in relationship with every human being.” When Jesus healed the blind, “He did so only as a dependent, limited human being trusting in my life and power to be at work within him and through him. Jesus, as a human being, had no power within himself to heal anyone.”

While there is ample theological confusion to unpack there, suffice it to say that the Christian church has struggled for centuries to come to a faithful understanding of the Trinity in order to avoid just this kind of confusion -- understanding that the Christian faith is itself at stake.

Jesus tells Mack that He is “the best way any human can relate to Papa or Sarayu.” Not the only way, but merely the best way.

In another chapter, “Papa” corrects Mack’s theology by asserting, “I don’t need to punish people for sin. Sin is its own punishment, devouring you from the inside. It’s not my purpose to punish it; it’s my joy to cure it.” Without doubt, God’s joy is in the atonement accomplished by the Son. Nevertheless, the Bible consistently reveals God to be the holy and righteous Judge, who will indeed punish sinners. The idea that sin is merely “its own punishment” fits the Eastern concept of karma, but not the Christian Gospel.

The relationship of the Father to the Son, revealed in a text like John 17, is rejected in favor of an absolute equality of authority among the persons of the Trinity. “Papa” explains that “we have no concept of final authority among us, only unity.” In one of the most bizarre paragraphs of the book, Jesus tells Mack: “Papa is as much submitted to me as I am to him, or Sarayu to me, or Papa to her. Submission is not about authority and it is not obedience; it is all about relationships of love and respect. In fact, we are submitted to you in the same way.”

The theorized submission of the Trinity to a human being -- or to all human beings -- is a theological innovation of the most extreme and dangerous sort. The essence of idolatry is self-worship, and this notion of the Trinity submitted (in any sense) to humanity is inescapably idolatrous.

The most controversial aspects of The Shack’s message have revolved around questions of universalism, universal redemption, and ultimate reconciliation. Jesus tells Mack: “Those who love me come from every system that exists. They were Buddhists or Mormons, Baptists or Muslims, Democrats, Republicans and many who don’t vote or are not part of any Sunday morning or religious institutions.” Jesus adds, “I have no desire to make them Christian, but I do want to join them in their transformation into sons and daughters of my Papa, into my brothers and sisters, my Beloved.”

Mack then asks the obvious question -- do all roads lead to Christ? Jesus responds, “Most roads don’t lead anywhere. What it does mean is that I will travel any road to find you.”

Given the context, it is impossible not to draw essentially universalistic or inclusivistic conclusions about Young’s meaning. “Papa” chides Mack that he is now reconciled to the whole world. Mack retorts, “The whole world? You mean those who believe in you, right?” “Papa” responds, “The whole world, Mack.”

Put together, all this implies something very close to the doctrine of reconciliation proposed by Karl Barth. And, even as Young’s collaborator Wayne Jacobson has lamented the “self-appointed doctrine police” who have charged the book with teaching ultimate reconciliation, he acknowledges that the first editions of the manuscript were unduly influenced by Young’s “partiality at the time” to ultimate reconciliation -- the belief that the cross and resurrection of Christ accomplished then and there a unilateral reconciliation of all sinners (and even all creation) to God.

James B. DeYoung of Western Theological Seminary, a New Testament scholar who has known William Young for years, documents Young’s embrace of a form of “Christian universalism.” The Shack, he concludes, “rests on the foundation of universal reconciliation.”

Even as Wayne Jacobson and others complain of those who identify heresy within The Shack, the fact is that the Christian church has explicitly identified these teachings as just that -- heresy. The obvious question is this: How is it that so many evangelical Christians seem to be drawn not only to this story, but to the theology presented in the narrative -- a theology at so many points in conflict with evangelical convictions?

Evangelical observers have not been alone in asking this question. Writing in The Chronicle of Higher Education, Professor Timothy Beal of Case Western University argues that the popularity of The Shack suggests that evangelicals might be shifting their theology. He cites the “nonbiblical metaphorical models of God” in the book, as well as its “nonhierarchical” model of the Trinity and, most importantly, “its theology of universal salvation.”

Beal asserts that none of this theology is part of “mainstream evangelical theology,” then explains: “In fact, all three are rooted in liberal and radical academic theological discourse from the 1970s and 80s -- work that has profoundly influenced contemporary feminist and liberation theology but, until now, had very little impact on the theological imaginations of nonacademics, especially within the religious mainstream.”

He then asks: “What are these progressive theological ideas doing in this evangelical pulp-fiction phenomenon?” He answers: “Unbeknownst to most of us, they have been present on the liberal margins of evangelical thought for decades.” Now, he explains, The Shack has introduced and popularized these liberal concepts even among mainstream evangelicals.

Timothy Beal cannot be dismissed as a conservative “heresy-hunter.” He is thrilled that these “progressive theological ideas” are now “trickling into popular culture by way of The Shack.”

Similarly, writing at Books & Culture, Katherine Jeffrey concludes that The Shack “offers a postmodern, post-biblical theodicy.” While her main concern is the book’s place “in a Christian literary landscape,” she cannot avoid dealing with its theological message.

In evaluating the book, it must be kept in mind that The Shack is a work of fiction. But it is also a sustained theological argument, and this simply cannot be denied. Any number of notable novels and works of literature have contained aberrant theology, and even heresy. The crucial question is whether the aberrant doctrines are features of the story or the message of the work. When it comes to The Shack, the really troubling fact is that so many readers are drawn to the theological message of the book, and fail to see how it conflicts with the Bible at so many crucial points.

All this reveals a disastrous failure of evangelical discernment. It is hard not to conclude that theological discernment is now a lost art among American evangelicals -- and this loss can only lead to theological catastrophe.

The answer is not to ban The Shack or yank it out of the hands of readers. We need not fear books -- we must be ready to answer them. We desperately need a theological recovery that can only come from practicing biblical discernment. This will require us to identify the doctrinal dangers of The Shack, to be sure. But our real task is to reacquaint evangelicals with the Bible’s teachings on these very questions and to foster a doctrinal rearmament of Christian believers.

The Shack is a wake-up call for evangelical Christianity. An assessment like that offered by Timothy Beal is telling. The popularity of this book among evangelicals can only be explained by a lack of basic theological knowledge among us -- a failure even to understand the Gospel of Christ. The tragedy that evangelicals have lost the art of biblical discernment must be traced to a disastrous loss of biblical knowledge. Discernment cannot survive without doctrine.

________

R. Albert Mohler, Jr., is president of Southern Baptist Theological Seminary. This column first appeared at AlbertMohler.com. Mohler discussed The Shack on his radio program at http://www.albertmohler.com/2008/05/26/a-look-at-the-shack-2. Other resources:

Katherine Jeffrey, “‘I Am Not Who You Think I Am’ -- Situating The Shack in a Christian Literary Landscape,” Books & Culture (January/February 2010), pages 33-34. Online at http://www.christianitytoday.com/bc/2010/janfeb/iamnotwhoyouthinkiam.html

Tim Challies, “A Reader’s Review of The Shack,” http://www.challies.com/archives/book-reviews/the-shack-by-william-p-young.php

James B. DeYoung, “Book Review: The Shack by William Paul Young.” (Online at http://theshackreview.com/content/TheShackReview2Page.pdf)

Wayne Jacobson, “Is The Shack Heresy?” Online at http://www.windblownmedia.com/about-wbm/is-the-shack-heresy.html)

Seven Ways Jehovah's Witnesses Distort True Christianity

Colossians 1:16

Jehovah’s Witnesses are wonderful people. But since they are constantly trying to convert Christian believers to their religion, it is important that Christians know what they believe. Jehovah’s Witnesses are zealous, persistent, and sincere. In this case, sincerely wrong.

1. Jehovah’s Witnesses are a “cult,” that is, they believe they are right and that all others are wrong and will not be saved unless they become Jehovah’s Witnesses, too.

All strands of Christianity have minor variations. What unites Christians, however, is our belief in Jesus as the unique and divine Son of God. This gives us a sense of unity with all Christians as brothers and sisters despite differences in history and style. It is typical of cults, however, to see themselves as the only right way of serving God, and the only ones who will be saved when God judges mankind. In the case of Jehovah’s Witnesses, they systematically proselytize people who attend Christian churches, categorizing Christendom as “false religion,” “the Harlot,” and “Babylon the Great.”[1]

2. Jehovah’s Witnesses deny that Jesus is the fully divine Son of God.

Several heretical groups deny that Jesus is the fully divine, unique Son of God — Unitarians, Mormons, Christian Science, and Jehovah’s Witnesses. Jehovah’s Witnesses revive the ancient heresy put forward by Arius in the Fourth Century[2] and rejected by faithful Christians at the Council of Nicea. For Jehovah’s Witnesses, Jesus is not fully God, but “a god.”[3] They identify him as Michael the archangel.[4] They believe he is God’s first creation, and thus a creature rather than the Creator.[5] The Bible, on the contrary, says of Jesus, “In Christ all the fullness of the Deity lives in bodily form.”[6] For Jehovah’s Witnesses, Jesus’ resurrection was not physical but spiritual.[7] Like the angels, “he was obliged to materialize a body of flesh in order to make himself visible.”[8] This is how Jehovah’s Witnesses explain that Jesus’ second coming — his second “presence,” as they call it — “is unseen to natural human eyes.”[9] True Christians believe that Jesus’ resurrection was physical. The body was gone. He told his disciples. “See my hands and my feet, that it is I myself; touch me and see, for a spirit does not have flesh and bones as you see that I have.”[10] True Christians also expect to see Jesus return in the same way he was taken up into heaven.[11] Jehovah’s Witnesses deny Jesus’ full divinity, his physical resurrection, and his visible return.

3. Jehovah’s Witnesses deny the Christian teaching of the Trinity.

In addition to denying the divinity of Jesus, Jehovah’s Witnesses also deny the personhood of the Holy Spirit. “This spirit is not a person at all, but is God’s invisible active force by means of which God carries out his holy will and work,”[12] they teach. The New Testament, however, speaks of the Holy Spirit as a person who speaks, sends, reminds, convicts, and may be lied to.[13] Once they have dispensed with the divinity of Jesus and of the Holy Spirit, Jehovah’s Witnesses are free to dismiss the idea of the Trinity: God in three persons, each of the same substance, coequal, co-existent, co-eternal. While the Bible does not use the term “Trinity,” the idea is clearly there. For example, Jesus directed that people be baptized “in the name of the Father and of the Son and of the Holy Spirit.”[14]

4. Jehovah’s Witnesses predicted the date of Jesus’ return several times. When they were proved wrong, they covered it up.

Early Jehovah’s Witnesses taught that the end of the world would come in 1914.[15] When that didn’t happen, they quietly changed the prophecy in their books.[16] To explain it away, they changed the definition of a word in the Bible that talks about Christ’s “coming,” to mean Christ’s “invisible presence.”[17] After all, it is difficult to disprove that Christ’s “invisible presence” did not take place in 1914. But Jesus said, “For as lightning that comes from the east is visible even in the west, so will be the coming (parousia) of the Son of Man.”[18] All nations will see his coming.[19] Next, Jehovah’s Witnesses predicted that Abraham, Isaac, and Jacob would return in 1925.[20] That didn’t happen either.

5. Jehovah’s Witnesses deny Jesus’ teaching about hell.

Nobody likes to think about hell. But to twist Jesus’ words to pretend he didn’t teach it is dishonest. Jesus described hell (both hades and gehenna) as a place of “torment,” of “agony” in the fire,[21] where “the fire never goes out,” and where “their worm does not die, and the fire is not quenched.”[22] What does it matter that Jesus taught it? Jehovah’s Witnesses pronounce that it is unloving and unjust for God to punish the wicked forever.[23] Are they going to correct Jesus?

Jehovah’s Witnesses deny that a human being has an immortal soul at all. “If ... man does not have a soul but is a soul,” they teach, “then there is no conscious existence after death. There is no bliss, and there is no suffering. All the illogical complications of the ‘hereafter’ disappear.”[24] When a person dies, they believe, he (i.e., soul) goes to the grave. Those who are righteous will rise at the resurrection; the evil not will not return but be annihilated. Convenient, but certainly not what Jesus taught.

6. Jehovah’s Witnesses distort the Bible’s true meaning.

Jehovah’s Witnesses practice “proof-texting,” plucking out and isolating individual Bible verses from their context. Then they use them to prove some point which may have nothing whatsoever to do with the verse’s original meaning. The Bible was not written to be understood by quoting little snippets, but by reading the whole context.

Another concern is the Jehovah’s Witness’ New World Translation of the Holy Scriptures. Translated by a committee of five, none of whom were trained in Hebrew and Greek,[25] it changes the meaning of the Greek and Hebrew texts in order to support spurious Jehovah’s Witness doctrines. For example, their translation of Colossians 1:16 reads, “By means of him all [other] things were created...” The word “other” is added so that Jesus would be seen as a created being, and not as the divine, uncreated Creator. Philippians 1:22 in their translation reads “what I do desire is the releasing and the being with Christ,” rather than “I desire to depart and be with Christ.” Their strange, awkward rendering is intended to support a belief in “soul sleep,” since this verse in its true form tells believers that they will be with Christ in heaven the very moment they die.[26] In their translation, Matthew 24:3 reads “What will be the sign of your presence” rather than “What will be the sign of your coming,” to support their teaching that Christ’s coming is an “invisible presence.” John 1:1 reads “the Word was a god,” rather than “the Word was God,” in an attempt to hide the full divinity of Christ.[27] The New World Translation twists scripture to make it say what the Jehovah’s Witnesses want it to say.

In a rather well-known distortion of scripture, Jehovah’s Witnesses refuse blood transfusions on the basis that the ancient Jews were forbidden to eat the blood of animals (Genesis 9:4; Leviticus 7:26-27; Acts 15:29; etc.). It should be obvious to any reasonable person that eating blood (a pagan practice) has nothing to do with receiving someone’s blood donated to save your life. Unfortunately, from this kind of scripture twisting, many lives have been lost.

Jehovah’s Witnesses are taught that true religion remains “untainted by worldly politics and conflicts. It is neutral in time of war.”[28] As a result, they do not participate or serve in our government. Nor do they help defend our country and freedoms when threatened. Perhaps they forget faithful Daniel, who was prime minister of the Babylonian empire under several pagan kings, and the military leaders who followed Jehovah, such as David, Gideon, and Joshua in the Old Testament, and the centurions and soldiers who were believers in the New Testament.

7. Jehovah’s Witness teaching denies full Christian privileges to present-day believers.

When the Jehovah’s Witnesses began in the 1880s, they believed that a literal 144,000 people, and only a total of 144,000, would go to heaven (the “heavenly Kingdom class,” they call it). That worked when they were a small sect. But as the movement grew, their cumulative numbers swelled to more than 144,000. In 1965 we are told that less than 12,000 of this original 144,000 still remained alive.[29] What about the next generation of Jehovah’s Witnesses? They think of themselves as the “great crowd” of Revelation 7:9 who will rule with Christ on the earth. The problem is that the wonderful promises of the Bible — being born again by the Holy Spirit, the comfort of partaking of the Lord’s Supper,[30] and the joy of heaven — these promises are “already taken.” Present-day Jehovah’s Witnesses believe they will never experience them.

How sad to have the most precious promises of the Bible be reserved for someone else. How sad to believe in a Jesus stripped of his deity, his physical resurrection, and his visible return. How sad to believe that you were born a generation too late to go to heaven when you die. How sad to read, “No one can see the kingdom of God unless he is born again,”[31] and know that doesn’t mean you. To ponder “If anyone does not have the Spirit of Christ, he does not belong to Christ”[32] and wonder if you are excluded. How sad.

________

References

[1] Mankind’s Search for God (Brooklyn, NY: Watchtower Bible and Tract Society of New York, 1990), p. 370.

[2] In Mankind’s Search for God (pp. 274-275), the author describes Arianism as a “Biblically supported viewpoint.”

[3] John 1:1 in the Jehovah’s Witnesses’ own New World Translation of the Holy Scriptures.

[4] The Watchtower, May 15, 1969, p. 307; December 15, 1984, p. 29. Studies in the Scriptures, Vol. 5, p. 84; The Truth Shall Make You Free, p. 49. Hebrews chapter 1 explains that Jesus is superior to angels.

[5] Things in Which It Is Impossible for God to Lie (Brooklyn, NY: Watchtower Bible and Tract Society of New York, 1965), p. 122.

[6] Colossians 2:9 (NIV). A careful study on the divinity of Christ can be found in Bruce M. Metzger, “The Jehovah’s Witnesses and Jesus Christ,” Theology Today, April 1953, pp. 65-85.

[7] Studies in the Scriptures, Series 2 (Allegheny, PA: Watch Tower Bible and Tract Society, 1889), p. 129; The Watchtower, September 1, 1953, p. 518; August 1, 1975, p. 479.

[8] Things in Which It Is Impossible for God to Lie, p. 332.

[9] Ibid.

[10] Luke 24:39 (NASB).

[11] Acts 1:11.

[12] Things in Which It Is Impossible for God to Lie, p. 269.

[13] See Acts 5:3-4; 13:2,4; 21:10-11; John 14:16-17, 26; 16:7-14.

[14] Matthew 28:19 (NIV). See also 2 Corinthians 13:14; 1:21-22; 1 Corinthians 6:11-12; 12:4-6; 1 Thessalonians 5:18-19; 1 Peter 1:2; etc.

[15] Studies in the Scriptures (n.d., probably 1907 edition), Series 2, “The Time Is at Hand” (Allegheny, PA: Watch Tower Bible and Tract Society, 1889), p. 99, says, “ ... we consider it an established truth that the final end of the kingdoms of this world, and the establishment of the Kingdom of God will be accomplished at the end of A.D. 1914.”

[16] Studies in the Scriptures (1907 edition), Series 3, “Thy Kingdom Come” (Allegheny, PA: Watch Tower Bible and Tract Society, 1891), p. 228 reads: “That the deliverance of the saints must take place some time before 1914 is manifest ... Just how long before 1914 the last living members of the body of Christ will be glorified, we are not directly informed.” The 1916 edition changed this to read: “That the deliverance of the saints must take place very soon after 1914 is manifest ... Just how long after 1914 the last living members of the body of Christ will be glorified, we are not directly informed.” This is deception, clear and simple.

[17] Mankind’s Search for God, p. 353. The Greek word parousia means physical “presence,” “coming,” “advent” (William F. Arndt and F. Wilbur Gingrich, A Greek-English Lexicon of the New Testament [University of Chicago Press, 1957], p. 635). There is nothing “invisible” about it.

[18] Matthew 24:27 (NIV).

[19] Matthew 24:30 (NIV).

[20] Jehovah’s Witness President Joseph F. Rutherford, Millions Now Living Will Never Die, pp. 89-90. His sermons were quoted to that effect by the press also: Los Angeles Morning Tribune, February 25, 1918; San Francisco Chronicle, February 16, 1920, p. 8; San Francisco Chronicle, February 14, 1925.

[21] Luke 16:23 (NIV), describing the rich man in hades.

[22] Mark 9:48 (NIV), describing gehenna.

[23] Mankind’s Search for God, p. 377.

[24] Mankind’s Search for God, p. 128. This also leads them to the doctrine sometimes called “soul sleep,” that a believer does not go immediately to be with Jesus in heaven, but await in the grave for the resurrection.

[25] Four of the five members of the translation committee had only a high school education. The fifth — Fred W. Franz — was shown under oath (Edinburgh, Scotland, November 24-25, 1954) to lack Hebrew translation knowledge. He dropped out of the University of Cincinnati after his sophomore year. (Ron Rhodes, Reasoning from the Scriptures with the Jehovah’s Witnesses [Eugene, OR: Harvest House Publishers, 1993], pp. 97-98.)

[26] See Walter R. Martin, The Kingdom of the Cults (Minneapolis: Bethany Fellowship, 1965), p. 68.

[27] See Metzger, p. 75 to understand their error in translating the Greek.

[28] Mankind’s Search for God, p. 377.

[29] Things in Which It Is Impossible for God to Lie, p. 337.

[30] Communion is received only at Passover, and only by those who are part of the 144,000 (Mankind’s Search for God, p. 357).

[31] John 3:3 (NIV).

[32] Romans 8:9 (NIV).

from Source not recorded · Dr. Ralph F. Wilson via Kerux Sermon and Illustration Database

Top 5 Heresies Among American Evangelicals

John 3:16

American evangelicals’ grasp on theology is slipping, and more than half affirmed heretical views of God in 2022’s State of Theology survey, released Monday by Ligonier Ministries and Lifeway Research.

The report references Ligonier founder R.C. Sproul’s teaching that everyone’s a theologian. “However, Dr. Sproul would be quick to add that not everyone is a good theologian,” it read. That caveat applies to Americans in general and evangelicals too.

Overall, adults in the US are moving away from orthodox understandings of God and his Word year after year. More than half of the country (53%) now believes Scripture “is not literally true,” up from 41 percent when the biannual survey began in 2014.

Researchers called the rejection of the divine authorship of the Bible the “clearest and most consistent trend” over the eight years of data.

“This view makes it easy for individuals to accept biblical teaching that they resonate with while simultaneously rejecting any biblical teaching that is out of step with their own personal views or broader cultural values,” the researchers wrote.

It’s clear that US evangelicals (defined by belief and church affiliation) share some core faith convictions. Well over 90 percent agree that God is perfect, God exists in three persons, Jesus’ bodily resurrection is real, and people are made righteous not through works but through faith in him.

But in some areas, even evangelicals responded with significant misunderstandings and were not far off from the trends in society overall.

In the 2022 survey, around a quarter of evangelicals (26%) said the Bible is not literally true, up from 15 percent in 2020. They also became more likely to consider religious belief “a matter of personal opinion” and “not about objective truth”; 38 percent said so in 2022, compared to 23 percent in 2020.

Here are five of the most common mistaken beliefs held by evangelicals in this year’s survey:

1. Jesus isn’t the only way to God.

More than half — 56 percent — of evangelical respondents affirmed that “God accepts the worship of all religions, including Christianity, Judaism and Islam,” up from 42 percent in 2020. And while the question doesn’t include all religions, it indicates a bent toward universalism — believing there are ways to bypass Jesus in our approach to and acceptance by God.

This contradicts orthodox theology found in the Scriptures, in which Jesus affirms that “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6).

2. Jesus was created by God.

A surprising 73 percent agreed with the statement that “Jesus is the first and greatest being created by God.”

This is a form of Arianism, a popular heresy that arose in the early fourth century. Those believing it caused such a stir that it led to the gathering of the very first ecumenical council of church leaders. They discussed and denounced these and other unorthodox beliefs as heretical for being contrary to Scripture.

Out of the Council of Nicea came the Nicene Creed, which states in part that Jesus was “not made” but “eternally begotten” and “one in being with the Father,” as found in passages including John 3:16 and John 14:9.

3. Jesus is not God.

Given the above beliefs on Jesus as a created being, it’s not too surprising that 43 percent affirmed that “Jesus was a great teacher, but he was not God,” which is another form of Arian heresy.

This effectively denies the divinity of Christ and his unity with God the Father as an equal member in the Trinity, who is one God in three persons. This has been considered classic orthodox belief since the early church, and is based on many biblical passages — like where Jesus says “I and the Father are one” (John 10:30). For this, he gets accused of blasphemy (and threatened with stoning) by religious leaders for claiming to be God.

4. The Holy Spirit is not a personal being.

Speaking of the Trinity, 60 percent of the evangelical survey respondents had some confusion about its third member, believing that “The Holy Spirit is a force but is not a personal being.”

To be fair, the Spirit of God is often described as an impersonal force throughout the Bible (sometimes as a dove, a cloud, fire, wind, or water), but these are all just metaphors for the Spirit’s personal presence. The Scriptures clearly affirm that the Spirit is fully God — just like Jesus and the Father, who sent us the Spirit — including the time when Ananias was described as simultaneously lying to the Holy Spirit and to God (Acts 5:3-4).

5. Humans aren’t sinful by nature.

Interestingly, 57 percent also agreed to the statement that “Everyone sins a little, but most people are good by nature.” In other words, humans might be capable of committing individual sins, but we do not have sinful natures.

This response indicates that many American evangelicals believe humans are born essentially good, which leans toward a heresy known as Pelagianism. This denies the doctrine of “original sin,” which is based on a number of biblical passages, such as Romans 5:12. Even David acknowledged in the Old Testament that humans were born in sin, saying “Surely I was sinful at birth, sinful from the time my mother conceived me” (Ps. 51:5).

=============

Respondents were considered evangelical by belief if they strongly agreed in the Bible as the highest authority; the importance of encouraging non-Christians to trust Jesus as their savior; that his death removed the penalty of sin; and that trust in him alone brings salvation. This four-part definition was adopted by Lifeway and the National Association of Evangelicals in 2015.

While evangelicals were found to be moving away from orthodox beliefs in several of the questions about God, they’ve grown more assured in their stances on cultural and ethical issues.

Among evangelicals, 94 percent believe “sex outside of traditional marriage is a sin” and 91 percent believe abortion is a sin, both the highest levels since the survey began.

Change Or Die?

Jude 1:3

Just a few hours ago I stood at the very spot where one of the most significant addresses in American history was delivered -- and where the settled understandings of the Christian ministry and the church’s theology were thrown into revolution.

The date was July 15, 1838, the place was the chapel of Divinity Hall at Harvard, and the speaker was Ralph Waldo Emerson. Emerson had been asked to deliver an address to the Senior Class of the Divinity College, and he accepted the challenge. Emerson was then a part-time Unitarian preacher, but his intellectual stature in the movement known as Transcendentalism attracted the attention of the students training for ministry.

More to the point, Emerson had ignited an intellectual explosion the year before, when he was asked to deliver the annual lecture to the Phi Beta Kappa Society at Harvard. That address, “The American Scholar,” was widely understood to represent a declaration of independence for American intellectuals. No longer should American thinkers be slavishly dependent upon European patterns, Emerson declared. This was the time for the emergence of the American Scholar, a new and advanced form of the human thinker; a scholar who would “plant himself indomitably on his instincts” and refuse to be “timid, imitative, tame.”

A year later, Emerson rose to deliver his address to the Divinity School. Speaking to young men studying for the ministry, Emerson repudiated Christianity and called the young ministers to trust their own spiritual instincts and to free themselves from the Bible, from belief in a divine Christ, and from any remnant of orthodox Christianity.

“Historical Christianity has fallen into the error that corrupts all attempts to communicate religion,” he declared. “As it appears to us, and as it has appeared for ages, it is not the doctrine of the soul, but an exaggeration of the personal, the positive, the ritual. It has dwelt, it dwells, with noxious exaggeration about the PERSON of Jesus.” This singular focus on Christ has turned Christianity into an uninspiring religion, he argued. All the “official titles” ascribed to Jesus just serve to make him into a “demigod,” Emerson insisted.

Preaching that centers on Jesus Christ as the divine Savior is “vulgar,” Emerson asserted. Miracles were eliminated as a possibility. Men and women do not come to be “converted,” he insisted, by a “profanation of the soul” that centers on necessary beliefs. Instead, they should be converted “by the reception of beautiful sentiments.”

Emerson also attacked the ministers of his day by accusing them of preaching the Bible. So far as Emerson was concerned, the Bible was a dead and lifeless book in itself. Preaching from the Bible will not produce greatness, Emerson explained. To limit the voice of God to the Bible is to shut the voice of God up into a dead book.

“Men have come to speak of the revelation as somewhat long ago given and done, as if God were dead. The injury to faith throttles the preacher; and the goodliest of institutions becomes an uncertain and inarticulate voice,” he argued.

In other words, the young ministers were challenged to give up preaching the Bible and instead to preach their own religious sentiments:

“To this holy office you propose to devote yourselves. I wish you may feel your call in throbs of desire and hope. The office is the first in the world. It is of that reality that it cannot suffer the deduction of any falsehood. And it is my duty to say to you that the need was never greater of new revelation than now.”

Emerson’s bold and confrontational call for “new” revelation was translated into his most memorable lines from this historic address -- “Yourself a newborn bard of the Holy Ghost, cast behind you all conformity, and acquaint men at first hand with Deity.”

In other words, he commanded the young ministers to abandon the Scriptures and to trust their own instincts, religious sentiments, and intuitions as all the divine revelation they will need. “Preaching,” he explained, is nothing more than “the expression of the moral sentiment in application to the duties of life.”

With his address, Emerson ignited a firestorm. He had boldly and thoroughly repudiated biblical Christianity. His proposal was to replace the Christian faith with a religion of individualistic sentimentality, iced with a coating of moralism.

Nevertheless, even as Emerson ignited a firestorm, the Harvard faculty were themselves mostly Unitarian in outlook. Theological liberalism had already become a fixture by the 1830s. The professors scandalized by Emerson’s address might protest his candor, but they had little theological ammunition with which to refute him.

Ralph Waldo Emerson’s 1838 “Divinity School Address” was a call to radical theological revisionism, and thousands of ministers have answered his call. It is no accident that evangelical Christianity was so soon set on its heels in Emerson’s New England.

Standing in the chapel in Divinity Hall last evening, I was struck by how contemporary Emerson’s argument sounds. The call he issued 170 years ago is the very message we now hear from others -- Christianity must change or die. We cannot simply preach a book that is two thousand years old. God still speaks, and a slavish dependence on the Bible is both offensive and ineffectual. Doctrines must go -- intuition and sentiment will be enough.

The issues and arguments are the same. Nevertheless, we have all the evidence we need to show us where Emerson’s argument leads. It leads to the death of churches, denominations, institutions, and ministries. It leaves sinners dead in their sins and robs them of hearing the Gospel.

The church has never needed “newborn bards of the Holy Ghost.” Instead, the need of the church is for preachers who are skilled in the art of preaching the Word of God -- rightly dividing the Word of Truth, while holding without apology to the faith once for all delivered to the saints.

I am glad I visited that historic room in Divinity Hall last night. It served to remind me of what is at stake in our generation -- and for eternity. There are no new heresies, only echoes of the old ones. And yet, the old ones come back again and again.

________

Originally titled "Heroes of Old Heresies Still Among Us -- A Visit to Divinity Hall"

Change Or Die?

Jude 1:3

Just a few hours ago I stood at the very spot where one of the most significant addresses in American history was delivered -- and where the settled understandings of the Christian ministry and the church’s theology were thrown into revolution.

The date was July 15, 1838, the place was the chapel of Divinity Hall at Harvard, and the speaker was Ralph Waldo Emerson. Emerson had been asked to deliver an address to the Senior Class of the Divinity College, and he accepted the challenge. Emerson was then a part-time Unitarian preacher, but his intellectual stature in the movement known as Transcendentalism attracted the attention of the students training for ministry.

More to the point, Emerson had ignited an intellectual explosion the year before, when he was asked to deliver the annual lecture to the Phi Beta Kappa Society at Harvard. That address, “The American Scholar,” was widely understood to represent a declaration of independence for American intellectuals. No longer should American thinkers be slavishly dependent upon European patterns, Emerson declared. This was the time for the emergence of the American Scholar, a new and advanced form of the human thinker; a scholar who would “plant himself indomitably on his instincts” and refuse to be “timid, imitative, tame.”

A year later, Emerson rose to deliver his address to the Divinity School. Speaking to young men studying for the ministry, Emerson repudiated Christianity and called the young ministers to trust their own spiritual instincts and to free themselves from the Bible, from belief in a divine Christ, and from any remnant of orthodox Christianity.

“Historical Christianity has fallen into the error that corrupts all attempts to communicate religion,” he declared. “As it appears to us, and as it has appeared for ages, it is not the doctrine of the soul, but an exaggeration of the personal, the positive, the ritual. It has dwelt, it dwells, with noxious exaggeration about the PERSON of Jesus.” This singular focus on Christ has turned Christianity into an uninspiring religion, he argued. All the “official titles” ascribed to Jesus just serve to make him into a “demigod,” Emerson insisted.

Preaching that centers on Jesus Christ as the divine Savior is “vulgar,” Emerson asserted. Miracles were eliminated as a possibility. Men and women do not come to be “converted,” he insisted, by a “profanation of the soul” that centers on necessary beliefs. Instead, they should be converted “by the reception of beautiful sentiments.”

Emerson also attacked the ministers of his day by accusing them of preaching the Bible. So far as Emerson was concerned, the Bible was a dead and lifeless book in itself. Preaching from the Bible will not produce greatness, Emerson explained. To limit the voice of God to the Bible is to shut the voice of God up into a dead book.

“Men have come to speak of the revelation as somewhat long ago given and done, as if God were dead. The injury to faith throttles the preacher; and the goodliest of institutions becomes an uncertain and inarticulate voice,” he argued.

In other words, the young ministers were challenged to give up preaching the Bible and instead to preach their own religious sentiments:

“To this holy office you propose to devote yourselves. I wish you may feel your call in throbs of desire and hope. The office is the first in the world. It is of that reality that it cannot suffer the deduction of any falsehood. And it is my duty to say to you that the need was never greater of new revelation than now.”

Emerson’s bold and confrontational call for “new” revelation was translated into his most memorable lines from this historic address -- “Yourself a newborn bard of the Holy Ghost, cast behind you all conformity, and acquaint men at first hand with Deity.”

In other words, he commanded the young ministers to abandon the Scriptures and to trust their own instincts, religious sentiments, and intuitions as all the divine revelation they will need. “Preaching,” he explained, is nothing more than “the expression of the moral sentiment in application to the duties of life.”

With his address, Emerson ignited a firestorm. He had boldly and thoroughly repudiated biblical Christianity. His proposal was to replace the Christian faith with a religion of individualistic sentimentality, iced with a coating of moralism.

Nevertheless, even as Emerson ignited a firestorm, the Harvard faculty were themselves mostly Unitarian in outlook. Theological liberalism had already become a fixture by the 1830s. The professors scandalized by Emerson’s address might protest his candor, but they had little theological ammunition with which to refute him.

Ralph Waldo Emerson’s 1838 “Divinity School Address” was a call to radical theological revisionism, and thousands of ministers have answered his call. It is no accident that evangelical Christianity was so soon set on its heels in Emerson’s New England.

Standing in the chapel in Divinity Hall last evening, I was struck by how contemporary Emerson’s argument sounds. The call he issued 170 years ago is the very message we now hear from others -- Christianity must change or die. We cannot simply preach a book that is two thousand years old. God still speaks, and a slavish dependence on the Bible is both offensive and ineffectual. Doctrines must go -- intuition and sentiment will be enough.

The issues and arguments are the same. Nevertheless, we have all the evidence we need to show us where Emerson’s argument leads. It leads to the death of churches, denominations, institutions, and ministries. It leaves sinners dead in their sins and robs them of hearing the Gospel.

The church has never needed “newborn bards of the Holy Ghost.” Instead, the need of the church is for preachers who are skilled in the art of preaching the Word of God -- rightly dividing the Word of Truth, while holding without apology to the faith once for all delivered to the saints.

I am glad I visited that historic room in Divinity Hall last night. It served to remind me of what is at stake in our generation -- and for eternity. There are no new heresies, only echoes of the old ones. And yet, the old ones come back again and again.

________

Originally titled "Heroes of Old Heresies Still Among Us -- A Visit to Divinity Hall"

Change Or Die?

Jude 1:3

Just a few hours ago I stood at the very spot where one of the most significant addresses in American history was delivered -- and where the settled understandings of the Christian ministry and the church’s theology were thrown into revolution.

The date was July 15, 1838, the place was the chapel of Divinity Hall at Harvard, and the speaker was Ralph Waldo Emerson. Emerson had been asked to deliver an address to the Senior Class of the Divinity College, and he accepted the challenge. Emerson was then a part-time Unitarian preacher, but his intellectual stature in the movement known as Transcendentalism attracted the attention of the students training for ministry.

More to the point, Emerson had ignited an intellectual explosion the year before, when he was asked to deliver the annual lecture to the Phi Beta Kappa Society at Harvard. That address, “The American Scholar,” was widely understood to represent a declaration of independence for American intellectuals. No longer should American thinkers be slavishly dependent upon European patterns, Emerson declared. This was the time for the emergence of the American Scholar, a new and advanced form of the human thinker; a scholar who would “plant himself indomitably on his instincts” and refuse to be “timid, imitative, tame.”

A year later, Emerson rose to deliver his address to the Divinity School. Speaking to young men studying for the ministry, Emerson repudiated Christianity and called the young ministers to trust their own spiritual instincts and to free themselves from the Bible, from belief in a divine Christ, and from any remnant of orthodox Christianity.

“Historical Christianity has fallen into the error that corrupts all attempts to communicate religion,” he declared. “As it appears to us, and as it has appeared for ages, it is not the doctrine of the soul, but an exaggeration of the personal, the positive, the ritual. It has dwelt, it dwells, with noxious exaggeration about the PERSON of Jesus.” This singular focus on Christ has turned Christianity into an uninspiring religion, he argued. All the “official titles” ascribed to Jesus just serve to make him into a “demigod,” Emerson insisted.

Preaching that centers on Jesus Christ as the divine Savior is “vulgar,” Emerson asserted. Miracles were eliminated as a possibility. Men and women do not come to be “converted,” he insisted, by a “profanation of the soul” that centers on necessary beliefs. Instead, they should be converted “by the reception of beautiful sentiments.”

Emerson also attacked the ministers of his day by accusing them of preaching the Bible. So far as Emerson was concerned, the Bible was a dead and lifeless book in itself. Preaching from the Bible will not produce greatness, Emerson explained. To limit the voice of God to the Bible is to shut the voice of God up into a dead book.

“Men have come to speak of the revelation as somewhat long ago given and done, as if God were dead. The injury to faith throttles the preacher; and the goodliest of institutions becomes an uncertain and inarticulate voice,” he argued.

In other words, the young ministers were challenged to give up preaching the Bible and instead to preach their own religious sentiments:

“To this holy office you propose to devote yourselves. I wish you may feel your call in throbs of desire and hope. The office is the first in the world. It is of that reality that it cannot suffer the deduction of any falsehood. And it is my duty to say to you that the need was never greater of new revelation than now.”

Emerson’s bold and confrontational call for “new” revelation was translated into his most memorable lines from this historic address -- “Yourself a newborn bard of the Holy Ghost, cast behind you all conformity, and acquaint men at first hand with Deity.”

In other words, he commanded the young ministers to abandon the Scriptures and to trust their own instincts, religious sentiments, and intuitions as all the divine revelation they will need. “Preaching,” he explained, is nothing more than “the expression of the moral sentiment in application to the duties of life.”

With his address, Emerson ignited a firestorm. He had boldly and thoroughly repudiated biblical Christianity. His proposal was to replace the Christian faith with a religion of individualistic sentimentality, iced with a coating of moralism.

Nevertheless, even as Emerson ignited a firestorm, the Harvard faculty were themselves mostly Unitarian in outlook. Theological liberalism had already become a fixture by the 1830s. The professors scandalized by Emerson’s address might protest his candor, but they had little theological ammunition with which to refute him.

Ralph Waldo Emerson’s 1838 “Divinity School Address” was a call to radical theological revisionism, and thousands of ministers have answered his call. It is no accident that evangelical Christianity was so soon set on its heels in Emerson’s New England.

Standing in the chapel in Divinity Hall last evening, I was struck by how contemporary Emerson’s argument sounds. The call he issued 170 years ago is the very message we now hear from others -- Christianity must change or die. We cannot simply preach a book that is two thousand years old. God still speaks, and a slavish dependence on the Bible is both offensive and ineffectual. Doctrines must go -- intuition and sentiment will be enough.

The issues and arguments are the same. Nevertheless, we have all the evidence we need to show us where Emerson’s argument leads. It leads to the death of churches, denominations, institutions, and ministries. It leaves sinners dead in their sins and robs them of hearing the Gospel.

The church has never needed “newborn bards of the Holy Ghost.” Instead, the need of the church is for preachers who are skilled in the art of preaching the Word of God -- rightly dividing the Word of Truth, while holding without apology to the faith once for all delivered to the saints.

I am glad I visited that historic room in Divinity Hall last night. It served to remind me of what is at stake in our generation -- and for eternity. There are no new heresies, only echoes of the old ones. And yet, the old ones come back again and again.

________

Originally titled "Heroes of Old Heresies Still Among Us -- A Visit to Divinity Hall"

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