THE CHURCH THAT PETER BUILT   
"Peter, because of your strength of character, your growth in wisdom and piety, I will call you apart?"

THE INSTITUTIONAL CHURCH
How we derived such structure and complexity from the simplicity of Jesus' teachings

There's A Fresh Wind Blowing
Somewhere between Pentecost and today. the "church" separated itself from the "People of the Way."

INDULGENCES? WHY NOT?
Why not use a tried and true method for fund raising?

12141
Addressing the Challenge Facing Christianity Today

CAIAPHAS
Astonishing that the works of men had totally supplanted the will of God in the church of the Chosen People.

THREE TABERNACLES
Our inclinations for buildings

A HIGH VIEW OF THE CHURCH
Have you noticed an absence of lessons about the Holy Spirit?

THE HOLY CATHOLIC CHURCH
What is that? What does the Holy Catholic Church really refer to?

DIVIDED WE STAND
Do we need a new "paradigm" for the church?

CONFESSION AND ABSOLUTION
By what authority do we hear confession of sin and grant forgiveness?

ALL GOD'S PEOPLE ARE MINISTERS
Whether it is the reticence from vested self-interest or from a genuine belief to the contrary, most contemporary clergy today seem unable to embrace a meaningful lay movement.

WOULD YOU LIKE TO BE ORDAINED?
Have you considered the possibility that you are already ordained?

THE MULTIGIFTED BODY OF CHRIST
We have different gifts. Paul wrote in his letter to the Romans. It is unfortunate that so many of us feel, if we have any, it is the gift of "bench (pew) warming.

Y2K
Robert H. Schuller in his 1982 book, Self Esteem the New Reformation, predicts the year 2000 A.D. will be the end of the "Reactionary Age" in church history.

AN OPPORTUNITY TO PARTICIPATE
Worship cannot be isolated from life.

LAWGIVER
The Biblical foundations of the church. What was and what isn't.

SUPEREROGATION
Is the church today appearing to "broker" deals with its members in its fundraising efforts?

SPIRITUAL GIFTS
Are Spiritual Gifts confined to the organized church?

INSIDE THE BELTWAY
Is the same "disconnectivity" found in Washington, D.C. infecting the church?

STEPS IN THE RE-ESTABLISHMENT OF THE PRIESTHOOD
"A priest," we are told by Bruce Larson, "is someone who stands between God and another person as a link or a channel person."

A BOOK REPORT
Wouldn't it be nice if there was Scriptural support for restricting "ministerial" and "pastoral" gifts and then elevating them to preeminence within the community of saints?

The Key to Knowledge
These hoary gentlemen of the cloth were respected leaders and teachers of the church.

The Persecution of the Church
The American "church" seems to have a renewed, if somewhat belated and embarrassed, interest in the subject of the persecuted "church."

Why Does the Church Exist? I
 What is the purpose of this "functioning body of Christ?"

Why does the Church Exist II
Is it true that Christians "shoot their wounded?"

The Reformation - Part I
Reformation means to put an end to abuse, to correct or improve something that is wrong, corrupt or unsatisfactory.

The First Reformation - Part II
What is greatness? What is blessedness?

A Time and a Place
 Christ’s commands to the "church" to Go ye into all the world, just as surely as, Feed my sheep. Yet, they represent two distinct Gospel messages.

The Lord Is Long Suffering
Swift to judge? Quick to condemn to eternal damnation? Evidently, such haste is characteristic of humankind rather than the Divine.

Two seemingly innocuous Scriptures are the subjects of furious debate and controversy within Christianity. Matthew 16:19, according to Roman Catholicism, establishes its authority to hear confessions. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. John 20:22-23 gives the Church authority to forgive sins. And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained. It is not unreasonable to suggest these two claims are foundation for all of the Church's authority. Their interpretation raise several issues. First, were these powers exclusively the "property" of Peter and the disciples? Second, are they transferable to future generations? Third, where does that leave Protestantism?

Based on these and related scriptures, the mediaeval Church initiated the practice of "auricular confession" -- confessing one's sins 'in the ear' (secretly) to the priest. According to the Catholic Encyclopedia, this power Jesus transmitted to Peter and the other Apostles. It also claimed the authority of Absolution, an act of the priest in which he forgives sins committed after baptism.

The issues are simple. Were these powers only ascribed to Peter and the Apostles? If they were, only the Roman Catholic Church can lay claim to them. Protestantism, we must remember, was protest against the Church. It, notably in the Council of Trent, repudiated the movement and branded its leaders heretics. That's a conundrum for Protestantism. Denying the Apostles exclusive authority denies the exclusive authority of Catholic and Protestant clergy. Accepting exclusive authority, and its ability to be transmitted, only gives legitimacy to the Church and renders all denominations of Protestantism deserters of the faith.

Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much. James 5:16

Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him. Luke 17:3 †

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That's what Greg Ogden would have us believe. (The New Reformation) "Christianity," he writes, "is essentially a lay movement." (p.21) For that to be the case, the church, the clergy and the laity must be prepared for a total transformation.

The world of business and finance is the primary focus and interest of most Americans, not God. The entertainment industry, not the Scriptures, provide us with our hopes, wishes and dreams. "Sports" figures, earning hundreds of millions, are our "role models, not Jesus Christ.

Today's clergy seem reluctant to view Christianity as a lay movement. Whether it is the reticence from vested self-interest or from a genuine belief to the contrary, most contemporary clergy today seem unable to embrace a meaningful lay movement.

There is a "comfort zone" in Christianity as it is. Periodically, the laity dons the respectability of devoutness without too much disruption in their lives. The clergy continues their proud, near total, control of the church. The lives of neither group is disrupted or inconvenienced too much. Religion is there, like clothing hanging in your closet, ready to be put on or set aside. More involvement of "average" Christians is not going to be an easy sell.

Somehow, there is a disquieting truth to Ogden's words. The church Jesus promised Peter would author after his confession was, doubtless, anything other than a building or an organization. In the name of all that is Holy, it is the Body of Christ. It is all who truly confess He is Lord. It is all who, without distinction, privilege or enmity, believe Jesus is their Lord and Savior.

If there is one iota of Scriptural truth to the belief that all of God's people are ministers, things must be turned around. Life may be a stage full of sound and fury, as Shakespeare noted, but it is God in the audience. We need to seek His applause, not that of the folks next door or in the pews down front.

The distinction between the sacred and profane within the church and within our lives must be eradicated. The abdication of "spiritual matters" to the clergy must end. Ogden states, "Laity too often perform tasks for the church, but are frequently not allowed to exercise ministry gifts to build up the body of Christ."(p.20) Preaching, teaching, pastoral care and counseling must become a part of every Christians duties as much as teaching children's Sunday school and caring for the communion elements. That implies a willingness on the part of each of us, clergy and laity, to become more involved with His work and less with ours.

"Ministry, Ogden writes, "is not to be equated with what professional leaders do; ministry has been given to all God's people." He continues by stating,

So the pastor's role is not to guard ministry jealously for himself, but instead to turn the spotlight on this multigifted body. In the process, God's people are discovering that in fact they are "gifted to act." (p.21)

Gifted indeed. David Provencal provides a daily inspirational message through the in-house E-mail to all Crystal Cathedral employees. Who ordained him but the hand of God. No one else seemed to notice or to be interested in the opportunity. Should the comfort and blessings his work produces wait upon the inspiration to strike the few?

Part of the unfinished business of the Reformation is the rediscovery that "ministry," as Ogden observes, "is not confined to the church building."(p.21) Rather, the church is a "base of operations called to support and equip people to live out their Christian witness..." He continues, "Only people who know they are ministers can be compassionate tools of God's healing work." (p.21) The hurting world today needs a "called army" to confront the magnitude of the pain and suffering found in the world.

IF ANY MAN SERVE ME, LET HIM FOLLOW ME; AND WHERE I AM, THERE SHALL ALSO MY SERVANT BE: IF ANY MAN SERVE ME, HIM WILL MY FATHER HONOUR. JOHN 12:26 (KJV) †

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There are several way to become ordained if it is your wish. You could enroll as a full-time student in a seminary of one of the hundreds of recognized Christian denominations. It is increasingly possible to pursue home-study programs. There have always been "mail-order" ordinations and, today, there are many resources on the infamous internet. On the other hand, you could simply declare yourself an ordained minister and start your own church.

If this is one of your ambitions, have you considered the possibility that you are already ordained? What about your belief in Jesus Christ? Isn't that your inescapable commission to be a minister for Him? The Bible says it is. In 1 Peter 2:9, we are told, "But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light." What other authority need you have? What other hands need to anoint you? What other commission is required?

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"We have different gifts," Paul wrote in his letter to the Romans. It is unfortunate that so many of us feel, if we have any,it is the gift of "bench (pew) warming." Every pastor of an "institutional church" would like to persuade us we have a second gift - the gift of giving. That's it. That's as far as the discussion of Spiritual gifts usually goes if it is ever brought up.

Who is the WE Paul wrote about? We, meaning all the pastors in the city of Rome? Was his letter an encyclical to the bishops?

One of the few evening television programs worth watching is a story of a pastor with virtually every gift imaginable. Single handedly, he correctly executes every gift on record and some never before imagined. In his church, no one else needs any gifts because he does it all with poise and aplomb. Is that the kind of people Paul was writing to - Superpastors? If not, then who?

Greg Ogdon in The New Reformation dares suggest it is "gifted people, not gifted pastors." He states, Jesus Christ was the only fully gifted human..."(p.75) Then, after His ascension, what or who was left to guide our journey?

Was it Peter? After all, he was the rock upon which the church was to be built. Perhaps it was he and the weary mass of vicars, bishops, popes who, presumably, followed him.

So many years ago a war protest lyricist penned the mournful words, "Where have all the soldiers gone?" Might we not ask, "Where have all the gifts of God gone?" Don't you suppose the Lord God Almighty is also wondering - and waiting?

The concept of "superpastor" seems no more Scriptural than a concept of giftedness bound and limited to the requirements of a stagnated institutional church. Is it time for each of us to hear the knock at the door. (Revelation 3:20)

Robert H. Schuller in his 1982 book, Self Esteem the New Reformation, predicts the year 2000 A.D. will be the end of the "Reactionary Age" in church history. (p. 174) That age, according to Schuller, began around 1517 as the great Protestant Reformation. It was a reaction to the absurd and vulgar excesses of the Roman Catholic Church. Beyond the year 2000, is identified by Schuller as "The Age of Mission."

Using his phrase, the Reactionary Age has been characterized by (1) opposition to the insidious authority of the papacy and (2) the growth of the institutionalized church.

For centuries, the Church of Rome focused its efforts upon political power and material wealth. For political power, it prostrated itself before the thrones of kings and the swords of conquering armies. It prostituted morality and ethics for the proverbial thirty pieces of silver.

The Church was in the business of selling salvation. Financial "sacrifices" at the alter of the Church may not have secured eternity for loved ones in purgatory, but it built beautiful cathedrals and choked the coffers of the Church. Luther and other Protestant reformers ended the more outlandish forms of Spiritual theft. However, they thrived upon the bureaucratization of the church.

About the appetite for bureaucracy, Schuller comments, "...the institutional church denominations gather for their annual synods and conventions and spend thousands of hours debating amendments to amendments and playing the game of religious institutionalism according to Robert's Rule of Order."(p. 30) Amen to that. Earlier, he criticizes "...ritualistic attendance at typical church services the formal recitation of prayers ..."(p. 18) as among the short-comings of the church in the "Reactionary Age." Again, amen.

Schuller believes the Age of Mission in the year 2000 and beyond will be founded upon self-esteem and "positive Christianity." That is simply elementary. Self-esteem founded upon accepting God's love and grace is the beginning of Christian living, not the centerpiece. It is the beginning of discipleship, not its end or its goal.

The centerpiece is, was and always will be the glorification of God. The emphasis upon Positive Christianity is returning that which was lost during the "Apostolic Age" and found again only in the latter part of this century.

Schuller's calling is to the unchurched and the non-Christian. Such as these must become convicted of God's undying love for everyone of us and Christ's grace-saving sacrifice that purchases our salvation. The decision to follow Him is Christian success. There is nothing of greater value. It is the pearl of great price. A "Christian capitalist" finds it and sells everything he has to buy it.

Parade ten million billionaires before the Throne of Grace. He will be unimpressed. Send one humble servant, rich or poor, with the conviction of God's love in his heart and He will shed torrents of tears of joy and endless rainbows of lovingkindness.

Schuller asks, "How shall we launch the new Reformation?". Read carefully his answer. "It will come as we listen to and learn from Jesus Christ. What the church desperately needs are Christians who are genuinely discipled." (p. 175) Amen to powers of ten! That is what we need

The New Reformation suggested by Ogden and Schuller must begin with pastors, ministers, theologians clerics of all manner and those in positions of authority in the institutionalized church yielding the floor. Yielding the floor to the Holy Spirit. Must we be reminded that we may not sit at Jesus feet to be taught? Is it not Scriptural that He ascended and that He "sitteth at the right hand of God?" It is the Holy Spirit who instructs and comforts each of us. Is that not Scriptural? Then, it must be taught by the leaders of the church. How are we to disciple if the only time we heard the name of the Spirit that is supposed to be among us was when we were baptized?

It must be taught that Spiritual Gifts from the Holy Spirit are not His only manifestation. Daily enlightenment, truth, wisdom and protection are every bit as much in His domain as speaking in tongues. It must be taught that the Gifts of the Holy Spirit are not for the enhancement of the church but for the edification of the Body of Christ. And, that Body assembles every single day in every place where two or more are gathered. He is there with us on the "highways and byways of life" waiting upon our call. Discipleship is being empowered by the Holy Spirit; that "still small voice" moving each of us to focus upon God's glory. Glory through loving service to all whom we meet; great and small, friend and foe. It is written. It must be preached

Schuller's "Age of Mission" must be ushered in by the leaders of today's churches instructing their congregations on discipleship and the works of the Holy Spirit. Discipleship must be understood as life's work, not life's avocation. This age to begin in the year 2000 must shift from its professionals being on center stage to being support staff. "Church services" must be transformed from the main arena of worship into classrooms of encouragement and instruction. The "laity" of today must be taught that they are the Royal Priesthood in this Age of Mission. We are the Apostolic People of the twenty-first century. In his book, Living out the Book of Acts, Bruce Larson writes, "The story of the acts of apostolic people continues as you and I are called to be apostolic people. This means we are as close to the Lord of the church as the twelve were in the first century." Let us remember this promise"... the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you." John 14:26 (NIV)

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During most church services, we are given the "opportunity to participate" with our "tithes" and "offerings." Putting them in the collection plate may well be the extent of our participation in the service. Except for some hymns, amens and a few hallelujahs, depending on the denomination, we can sit back and relax. The program is about to begin. Our participation at an end.

The Reformation spurred by Martin Luther, was a rebellion against the ecclesiasticism of the Roman Catholic church. It rejected excesses in liturgy. And, in particular, it rejected of a sacrificial Eucharist The reformation taught that the worship service was directed at preparation for service; not participation in service. Rather than "going to church" being the end, it was intended to be the beginning of service. Distinct from what was practiced in the Roman Church, the emphasis was to be participation in an integrated life of Chirstian service. Rather than the isolation of worship, there was to be an integration of life and worship. The invitation to participate was an invitation to participate in life - a Christian life.

Organized worship was not considered to be "center-stage" and participation, clearly, was to be more than funding budgets and programs. Church service was viewed as a preparation and an equiping for service. Fellowship, praise and teaching were to unite life and worship. Church was to be the intersection of life and worship, not its dissection.

If it is to have any value, the church service must prepare and equip. In contrast, we have reverted, often out ritualizing Catholicism.

Depending on the way it is presented, that other, more common, contemporary kind of participation, our "tithes" and "offerings" is, perhaps, acceptable. If it is not represented a substitute for service. As with the worship service itself, "tithes" and "offerings" are an extremely limited part of a very limited aspect of Christianity.

Furthermore, it must be understood that participation with our tithes and offerenig is without New Testament foundation. While it may be defended as supporting church activities, there is no basis in calling the "collection" tithes and offerings. Such were invariably sacrifical in nature. Something no longer required under the New Covenant. Calling such, essentially fundraising, things "tithes" and "offerings" is labored at best and contrived at worst.

In the fourth chapter of Acts, there is reference to the converts selling their estates to support the charitable activities of the "church." However, this was nearly a communial sharing of wealth, not something even beginning to approach modern "collections." Paul writes of receiving wages and maintenance, "Even so hath the Lord ordained that they which preach the gospel should live of the gospel." 1 Cor 9:14(KJV) He says nothing about tithes and offerings.

There are no references in the New Testament to "freewill offerings." There are many in the Old Testament. The word, "offering," is used thirteen times in the New Testament as opposed to the hundreds of times in the Old. Very few of these New Testament usages refer to anything closely resembling current usages.

In Ephesians 5:2, Paul does write of offerings: And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour. In Hebrews 10:10, Paul again speaks of offerings, By the which will we are sanctified through the offering of the body of Jesus Christ once for all. Once more, in Hebrews 10:18, he writes, Now where remission of these is, there is no more offering for sin. OK? Count the number of times "tithe" or "tithing" is used in the New Testament. None. Why? The full price has been paid. The only required sacrifice has been made. "For God so love the World," it is written, "that "He gave his only begotten Son that whosoever beleiveth in Him should not perish have everlasting life."(John 3, 16) Who would dare suggest we offer more?

The opportunity to participate in Christian worship must be regarded as living an everyday Christian life. In contrast, the collection of "tithes" and "offerings," while perhaps acceptable, must be understood within the narrow confines of supporting the activities of the local "church" rather than within the larger context of Christian service. In his time, Luther found fundraising activities disguised as sacred rite reprehensible. There is no reason to believe time has made them any less so. If we like our Sunday activities, we should accept the financial responsibility. Why can't that opportunity just be called a "collection?"

We do have an opportunity to participate in God's worship service. We can invite His Holy Spirit to empower our lives with virtue. †

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For the LORD is our judge, the LORD is our lawgiver, the LORD is our king; it is he who will save us.
Isaiah 33:22

Over six hundred years ago the authors of the Protestant Reformation challenged the role of the Church as an intermediary between God and His people. In that challenge, they weren't so much "reformers", as they were "restorers." They were challenging the Church's right to judge, make rules, "lord it over others" and, in a real sense, determine one's eligibility for salvation. In short, they challenged the Church as lawgiver. Somewhere, left behind, the simple fact that the LORD is our only lawgiver.

First, the leaders of the Reformation challenged the Church by wresting the Holy Scriptures from its clutches where it had been confined for centuries. John Wycliffe translating the Bible into English and Luther into German were beginning steps in handing a substantial part of the church back to the saints. Can you imagine living without your Bible? Trying to discern His will through words spoken from the pulpit would be as likely as a blind person recognizing an elephant by feeling its tail. Wycliffe and Luther were branded heretics. Many saints were burned at the stake for reading their Bibles.

To be able to read the Bible was a major accomplishment. To dare to interpret it - even in contradiction of popes and Church councils was incomprehensible. The Council of Trent ordained, "…no one, relying on his own judgment shall in matters of faith and morals pertaining to the edification of Christian doctrine, distorting the Holy Scriptures in accordance with his own conceptions presume to interpret them contrary to that sense which Holy Mother Church to whom it belongs…" Clearly the Church claimed exclusive rights to the Holy Scriptures and their interpretation. The phrase, "no one relying on his own judgment…: We might agree if by that they were invoking the power of the Holy Spirit. Instead, the Church read, interpreted and gave the law.

Early in its history, distinctions of office began to be made in the church. With the advent of the pope as the top of the hierarchy and as the vicar of Christ, the role of "ordinary" Christians was reduced to a place of nothingness. The Reformers partially wrested the church from the control of the Church by breaking with the sacrosanct tradition of the Catholic priesthood as Christ incarnate, intercessor and confessor. Unfortunately, they did not complete the task of returning it to Biblical foundations. A New Reformation must complete the process. Then, it must foster restoration in areas not touched. As early as the first century, responding to the heresies of Gnosticism and Mountanism, the Church made decisions and took doctrinal positions by committee. Kuiper, The Church in History (p. 17), describes the way "Church Fathers" dealt with issues, " It took the leaders in the Church a great deal of hard study, thought, and discussion to come to a right understanding of the person of Christ." Is there something missing here? Over the centuries, matters did not improve. Creeds, cannons catechisms, confessions, church organizations and offices were created without notable reference to Scriptures or the power and influence of the Holy Spirit. Ignatius, for example, penned this note to the church in Philadelphia, "Do ye all follow your bishop as Jesus Christ followed the Father. Do nothing without the bishop." Kuiper (p.21) Paul wrote, My message and my preaching were not with wise and persuasive words, but with a demonstration of the Spirit's power, so that your faith might not rest on men's wisdom, but on God's power. 1 Corinthians 2:4-5

The New Reformation must introduce the Holy Spirit into the daily life of everyone who calls himself Christian. He must reinvigorate the body of believers. Only through Him are the Gifts of the Spirit forthcoming. Only through Him are they meaningfully used. Office, creed and doctrine are not only meaningless, they are dangerous without His guidance. It is the Lordship of Jesus Christ (not of bishops) acting through the Holy Spirit, where truth is to be found. He died that we might have salvation. He shed His blood that we may be cleansed. He ascended that we might receive the gift of the Holy Spirit. In John 16:7, we are told, Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you.

The Bible without the Holy Spirit is reduced to words. Words to be debated and words to justify false doctrines. For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God. For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. 1 Corinthians 1:18-19 No amount of religious training or rank or office, apart from the Holy Spirit, can possibly suffice in understanding and discerning the truth from the written Word. What was the understanding of the Scribes? What was the wisdom of the Pharisees? Weren't they the learned and the lawgivers of the day? It is the scholarship of men that has spawned divisive denominationalism, not the Word of God. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:33 It is the lawlessness and heresies of men, regardless of their good intentions, that must be purged from the body of Christ through the intervention of the Holy Spirit.

Together, the Word, and a Spirit filled priesthood of all believers will forge a new, fully restored and living Christian church. While some debate the time, place and manner of His return, those under the influence of His Spirit will prepare the way and hasten the day. And our Christian lives will be fulfilled in the New Covenant by His Holy presence within us. For the law was given through Moses; grace and truth came through Jesus Christ. John 1:17-18 †

Good times bring hardship to charitable organizations dependent, as they are, upon the generosity of others. Analysis suggest that we become embroiled in the pleasures of the good life, fascinated with increasing our wealth and confident in our own abilities. The "good life" is bad times for the finances of the church. Now, we needn't pray for the four horsemen of the Apocalypse, but surely there is something the church can do to restore its coffers in times of plenty. In post Reformation times, churched Christianity has found many ancient practices of the Church of Rome useful. Perhaps among its many relics there is one for this occasion.

It is recorded in the 19th chapter of Matthew, the story of a wealthy person seeking advice from Jesus Christ on how to guarantee his salvation. He was nearly perfect fore he had done what few could claim. He had kept, by his own account, all the commandments. You know quite well Jesus' response, it was, perhaps somewhat cryptic. "If you want to be perfect, go," he said, "sell your possessions…"

Now, the Roman Church reasoned as they were so inclined to do, that if this young man had done as Jesus commanded, he would have performed a work of supererogation. That is, he would have done more than what was required - a case of "over-kill" - and he would be worthy of high honor in eternity. Picture Bill Gates or one of the other "princes" on the Fortune 500 list approaching your pastor with much the same question as the young man written of in Matthew. Such an opportunity for good! If we resurrected (Please excuse the pun, it was entirely intended.) this idea of Supererogation, what blessings would be forth coming. If we could just let it be known about town - especially for those who, in all other respects, were such fine, well-heeled saints. The church could even broker the deal. Make it chief beneficiary. There could be a granite wall, walk, pillar, path - a facsimile of the Lamb's Book -- something inscribed with the names of those who had been so generous with their material possessions for all to see and know.

And, everyone is pleased and happy! What more could we ask? The people are pleased because their eternal salvation is assured. If the gift is sufficient, perhaps family members, even the souls of departed friends, relatives, loved ones could be granted such assurances. The church is ecstatic! A limitless source of money to carry on its mission in the form of buildings, grounds, staff, retreat centers. There could be mission abroad - China, Hong Kong, the Congo, Korea, everywhere missionaries are fond of going to. Oh, the list is gloriously endless! Can you imagine what the church would do with an unlimited budget?

Oops! One problem. The Scriptures record, Jesus answered, "If you want to be perfect, go, sell your possessions and give to the poor, and you will have treasure in heaven. Then come, follow me." Matthew 19:21 It must be a mistake. A translation error. †

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Just as each of us has one body with many members, and these members do not all have the same function,

so in Christ we who are many form one body, and each member belongs to all the others. Romans 12:4-5

Rightly, much is made of Spiritual Gifts. They are vital ingredients to His plan. Unfortunately, most contemporary discussions are confined to churched Christianity although it is not at all certain that was ever intended to be. Along with virtually every other aspect of faith and worship today, Spiritual Gifts have become boxed up into the restricted modern version of "church." Does this conventional view, make any God-sense? Does it make sense that we limit any or all of these gifts to the church? That would make sense only if the institutional church were the end toward which all Scripture is directed. Is this the case?

Let us propose another plan that starts with Jesus Christ and the Glorification of God as the keystone, intent and purpose of the written Word and the Holy Spirit. It is a ministry of all believers all of the time because its focus is on Christian living. Its goal is bringing the Gospel to the entire world. The role of "pastor" and the "local churches" is a support team for our ministry to the world. With prayerful attention to the direction of the Holy Spirit, the "church" gives solace, respite, guidance and instruction to His people for their daily ministry to the world.

His church is not an "ingrown toenail" festering at the end of a dying branch. It is not a complicated organization of official functions. It is a dynamic living organism totally consumed with the matter of bringing every aspect of human existence to focus upon the glorification of the LORD GOD ALMIGHTY. Because of the certainty and gratitude we have for His precious gift of eternal salvation, purchased with His blood, we glow with the joy of that sure and certain knowledge. We don't have to obey the Ten Commandments, we have become the Ten Commandments. And, the Gifts of the Spirit flow through us to all those around us in every circumstance, in which we find ourselves to enlighten, encourage and watch over us. "Whoever believes in me, as the Scripture has said, streams of living water will flow from within him. By this he meant the Spirit, whom those who believed in him were later to receive. (John 7:38-39) These are, after all, gifts of the Spirit. Incidentally, did you catch the word, "Whoever?"

A prayerful assessment of those Gifts presented in the Epistles suggest that many, if not the larger part, actually seem more directed toward what, today, we would call "missionary" or "evangelical" work rather than those infrequent times when we are assembled for worship. Apostleship and Evangelism are just two obvious examples. But Faith, Giving, Healing, Mercy, Wisdom, Helps, Discernment and Miracles seem particularly suited to helping with the challenges we face in the "world.

An Apostle (1 Cor 12:28 f; compare Eph 4:11) is one who is sent with a special message, not a high-ranking church official. He is to witnesses through out the whole world. The charge found in Acts 1:8, But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth." is clear in its intent. Faith (1 Cor 12:9), according to the International Standard Bible Encyclopaedia, "is the essential condition of all Christian life." "Giving and mercy (Rom 12:8)", it continues "are among the ordinary graces of the Christian character." And so with "Ministry"(Rom 12:7). The ISBE suggests it is "the function to which every Christian [is] called and the purpose to which every one of the special gifts [are] to be devoted (Eph 4:12). The term is applied to any spiritual benefit, as the confirmation of Christians in the faith by Paul (Rom 1:11). And as the general function of ministry appears from the first in two great forms as a ministry of word and deed (Acts 6:1-4; 1 Cor 1:17)" Amen.

Many of the Spiritual Gifts are needed and utilized to carry on the support functions of the "local church." But, they are not designed for and exercised solely within the strictures of the church, and certainly not as ends in themselves. We get into trouble with Gifts the same way we do with the rest of Christianity when we think of His church as exclusively that little building on the corner we visit now and again. Spiritual Gifts are designed to assist the Body of Christ in its glorification of God everywhere all the time. Each one should use whatever gift he has received to serve others, faithfully administering God's grace in its various forms. 1 Peter 4:10 †

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At least in the eastern half of the United States, the phrase "inside the Belt Way" is known as a derogatory reference to our elected Federal official's preoccupation with themselves. Their primary concern was getting elected. Once inside the Belt Way, they are obsessed with remaining in office to the near total exclusion of any other considerations. Those to whom the slur applies are isolated from the truth, the duties and responsibilities of their office and the needs and interests of the country.

There is no corresponding phrase to suggest a similar condition for churched Christianity. There should be. It isn't so much that some clerics are out of contact with humanity and its corruption, as that they have become indistinguishable from it - spiritually corrupt. Instead of ministering to the world as Christ's church, they have chosen to become part of the world. Rather than being an example of Christ's love, they display the symptoms of a dysfunctional family full of arrogance, jealously and deceit. Instead of being a light on a hill, they are mired in the dank darkness of self-absorption. They have lost their direction, vision and mission. Means have become ends. They are in the world and of the world.

Much like the politicians of Washington, the motives of so many churchmen appear more akin to self-aggrandizement rather than glorifying the Lord or shepherding their flock. They seem more interested in greatness, personal enhancement and glorification, expansion of their domain and personal exaltation. Massive churches are built and embellished enshrining their clerics in corporeal thrones of resplendent glory. Properly ensconced, they chide their followers to give more in the name of stewardship and tithing. If it weren't for the historical fact of the Reformation, one would be hard pressed to find evidence of its occurrence in either the style of living or the theology of so much of contemporary churched Christianity.

Perhaps, in this light, the "accord" reached by the World Lutheran Federation and the Roman Catholic Church isn't too difficult to understand. It is classic "Inside the Belt Way" mentality. Exactly 482 years after Martin Luther posted his 95 theses, these two groups said, essentially, that it all was just a little misunderstanding. Perhaps a more realistic flavor of the event can be captured from the article by Charles Trueheart appearing in the Washington Post on November 1, 1999, "Hundreds of clerics and theologians, many in flowing robes of purple, white and black, trod quietly through the sunny streets of this old Bavarian city where Luther had two of his momentous confrontations - in 1518 an 1530 - with the Catholic hierarchy." In those 482 years, has there been any substantial movement of the Roman Catholic Church away from those doctrines and practices Luther and untold numbers of other Christians found so objectionable?

Writing about the "accord," John Wilson, editor of Books &Culture is quoted by the Post as saying, "Many people see this as a desperate gesture that confirms that all established historic church bodies have lost their distinctive faith commitments."

Paul's comments quoted in the Holy Bible may also provide some direction toward finding answer, Where is the wise man? Where is the scholar? Where is the philosopher of this age? Has not God made foolish the wisdom of the world? 1 Corinthians 1:20

Where are our faith commitments? Was this accord reached throught prayer and the direction of the Holy Spirit? here is what the Scriptures have to say about "accords," creeds and doctrines of churched Christianiaty. It is from John 14:26 But the Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you.

Get it? WILL TEACH AND REMIND YOU OF ALL THINGS †

"A priest," we are told by Bruce Larson, "is someone who stands between God and another person as a link or a channel person." (The Presence, pp. 72-73) He intervenes before God on our behalf because he is more acceptable than we. He offers up prayers and sacrifices on our behalf. He is our representative to God and God's representative to us. With the break from the "established church," the "orthodox church" of the Old Testament, that is the priesthood and leaders of the synagogue and Temple, and with Jesus' Ascension, Christ's followers were leaderless. However, almost immediately, Peter began asserting his authority. In the days before Pentecost, he determined it was appropriate to replace Judas. He proposed that the replacement should have been with them from the time of John's baptism. (Acts 1:22) We aren't told how Barsabas and Matthias became finalists, but the rest of the process is clear. First they prayed and then cast lots with Matthias determined to be the successor. The head of the church was becoming apparent and the method of selecting the new priesthood was established.

Following Pentecost, the Book of Acts records many of Peter's activities, healing, preaching, converting and even a stint in jail. Nothing is more indicative of his exalted position as Prince of the Apostles than the account of the unpleasant happenings surrounding Ananias and Sapphira. (Acts 5) By the time of the selection of the first seven deacons (Acts 6), not only is Peter's ascendant authority well established but the foundations of the tri-fold priesthood has been laid as well. Unfortunately, nothing is recorded indicating how Peter or the other "officers" of the church transferred their authority. It is most likely that it was similar to the manner described in Acts 13:3 in which Barnabas was "set apart." Regardless, sometime around 67 AD, Linus became Peter's successor, the first in a long and unbroken line of supreme heads of the Church on earth.

The church grew from a few hundred to millions. With growth came diversity and questions of the character of the true church and the nature of true doctrine. Beliefs regarded as heresy began to emerge. The response was to expand the role of the clergy and the church through: 1. Orthodoxy - the development of sound or correct statements of faith. The "Council" at Jerusalem excused Gentiles from the ritual of circumcision. The Council of Nicaea in 325 determined Christ is God. The Council of Constantinople in 381 decided the Holy Spirit is God. The Council of Chalcedon in 451 affirmed Christ as both Man and God. The Synod of Dort in 1619 condemned modern day revelation, the teachings of the Quakers and Methodists. It approved the Heidelberg Catechism, the Belgic Confession and the Canons of Dort. Ecclesiastics consolidated the sanctioning position of the church through: Creeds, fixed formulas summarizing the essential articles of the Christian religion and enjoying the sanction of priestly authority were written. Canonization, the process of recognizing Christian writings as inspired by God and having divine authority in the life and ministry of the church, began. The Church canonized the New Testament around AD 175. Confessions, public declaration of commitment to God and Jesus Christ that binds oneself in loyalty to the church and having eternal eschatological consequences were drawn up. Catechisms, a series of formal questions and answers containing the principles of the Christian faith are often used as a test of membership were established. 2. Organization - a hierarchy of offices with distinctive functions. Peter determined that there should be seven appointed to serve tables and in Philippians 1:1, Paul speaks of bishops as well as elders and deacons. One of the recognized Fathers of the Church, Ignatius wrote, "Do ye all follow your bishop as Jesus Christ followed the Father. Do nothing without the bishop." By 461, the Bishop of Rome, Leo I, wore the title of pope and vicar of Christ. By 590 the Church referring to the "Petrine theory" based on Matthew 16:16, Luke 22:31 and John 21:15-17 pronounced that Peter had "ecclesiastical primogeniture" and that this superior position was transmitted to his successors. 3. Clerical Vestments - special clothing used for ecclesiastical purposes. As early as the fourth century, ministers wore distinctive clothing to distinguish themselves from ordinary members. The chasuble the cope, the amice, alb, cincture, maniple, stole, cassock, tunicle, dalmatic, surplice, sandals, buskins, gloves, mitre, pallium, succinctorium, fanon, and the most basic, the stole, became the emblems of priestly status. Even among Protestants, the stole is considered the unique badge of the ordained ministry conferred upon ordination. Most Protestant clergy forsook this potpourri of garments in favor of the Geneva gown or "robe de Calvin" made popular by the Calvinist clergy of Geneva, circa 1820, with a "built-in" stole and academic hood as a mark of learning appropriate to the pulpit. 4. Sacraments - "an outward and visible sign of an inward and invisible gracious action of God" (Our Reformed Church, Hageman, p. 25). Saint Thomas Aquinas an Italian Dominican theologian, the foremost medieval Scholasticist, considered all sacred actions as sacraments. Hugo of St. Victor later reduced the number to thirty. Peter Damian to twelve and Peter Lombard defined seven (A History of Christianity, Latourette, p. 528). The Council of Florence in 1439 accepted Lombard's seven as the authoritative number. Protestants usually consider only the Lord's Supper and Baptism as sacraments. The contribution of the sacraments in re-establishing the priesthood lies in the restrictions on who may perform them. Williston Walker writes, "The church came to be more and more regarded as possessing of life-giving mysteries, under the superintendence and dispensation of the clergy." (A History of the Christian Church, Walker, p. 85). Roman Catholics after the Council of Trent declared that the Church had the Divine authority to change the "substance" of the sacraments - specifically the Eucharist so that the bread became Christ's body and the wine His blood. Further, Catholics contend "it is through the Eucharist that the passover of Christ, his redeeming work, is made available to us" (The Study of Liturgy, Jones, Wainwright, et.al., p. 13). While the Reformation mostly rejected transubstantiation and the boldness of these statements may seem strange to Protestant ears, among the bastions of the Reformation we find the sacred mystery and the spiritual potency of the sacramentum advocated in more subtle tones. "Whether it be the brain and the tongue of the preacher, the bread and the wine of the Lord's Supper, or the water of Baptism, the Spirit of God transforms these objects into channels for God's presence in our midst." (Hangman, p. 24) In the Summary of Christian Doctrine, Louis Berkhof attests that the sacraments must be administered by "lawful ministers" (p. 153) or by "a duly accredited minister" (p. 169) thus making ministers/pastors special people serving a special function for the people which they cannot do for themselves. Sacerdotalism, the belief that the substance of an ordinance for dispensing grace is made effective by the priestly celebrant, is an inseparable part of the sacraments for both the Church of Rome and most Protestant denominations. 5. Liturgy - the ritualization of the worship services. Pope St. Leo 1 (the Great) who reigned from 440 to 461 believed that what our Christ did during His earthly ministry is now contained in the liturgy of the Church. According to the Catholic Encyclopedia, "in Christian use liturgy meant the public official service of the Church, that corresponded to the official service of the Temple in the Old Law." Hageman writes that in the "mystery of preaching, God speaks to us" (p.24). The International Standard Bible Encyclopaedia restricts "preaching" to ordained ministers, "In the New Testament sense a preacher is a man who has the inner call from the Holy Spirit and the external call from the church the witnessing body of Christ on earth, and has been duly set apart as an accredited and qualified teacher of the Christian religion." Thus, the concept of liturgy seems to restrict what is preached as well as who preaches. The likely intent is to squelch what some have called the charismatic fervor and putting the brakes on the immediacy and spontaneity of worship just as much as heresy. 6. The Church - the visible organization, its offices and government. Although some give lip service to a more esoteric definition of the spiritual nature of the true "invisible church," the most common usage among all segments of the population points to the visible organization as the understood meaning. It is this, the "visible church" or the "church gathered," that unifies all of these concepts into a functional whole. We become official through organization. In a real sense, we cannot speak about the priesthood and its re-establishment without reference to the church and its re-assertion. If Berkhof's statement is correct that "Protestants broke with this external ["visible church"] conception and seek the essence of the Church in the invisible and spiritual communion of the saints" (p. 151) the breach is largely healed. If the church determines what is right and lawful, only its appointed can rightly administer the sacraments. The return to the Catholic belief in church membership as a condition for salvation is at hand. In as much as baptism is linked to salvation, so is the church as its lawful administrator. Regarding priestly administration of the sacraments as a means of grace is regarding the church as the means of grace.

All of this development must be taken within the context of Joel 2:28-29 And it shall come to pass afterward, that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions: And also upon the servants and upon the handmaids in those days will I pour out my spirit. (Also Acts 2: 16-18) and Matthew 27:51 And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; and Mark 16:15 And he said unto them, Go ye into all the world, and preach the gospel to every creature. and Acts 1:8 But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. and 1 Peter 2:9 But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: and Hebrews 3:1 Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; and Hebrews 4:14-15 Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Acts 1:6 Lord, wilt thou at this time restore again the kingdom to Israel? †

 (A Shekel for a Priest, Hi-Tiqvah, al-Mamilikah al-'Urdiniya al-Hashimiya, Simon ben Kosiba, et al, Thomas Nelson, NY, NY, 2001)

1 Corinthians 12:28 And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues. Ephesians 4:11 And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;

In 1989, an archaeological expedition exploring the 50 miles of banks and gorges of the River Yarmuk , a tributary of the Jordan River in the area of the Sea of Galilee (O.T. Sea of Chinnereth) made a significant Biblical discovery. There, near the confluence of the two rivers, the Yarmuk cut through the lava of the plateau to the soft, chalky limestone beneath creating a steep-walled gorge. In one of many limestone caverns, scrolls similar to those found near the Dead Sea were discovered in an earthen container. Without the apparent historical significance, the Scrolls of Chinneroth remained in obscurity until recently. However, in January of 2000, the Archdiocese of Rome in cooperation with governments of Jordan and Israel began an examination of their content. To the surprise of scientists, government authorities and Church officials alike, they are of more recent origin than the Dead Sea Scrolls and are beginning to fill some of the gaps in our knowledge of the early Christian Church. These "papers" appear to be a page or pages from a letter/letters Paul wrote to the churches in the area of Gadara. Some Biblical scholars even think there may actually be several letters from Paul the existence of which was never before known. The condition of the scrolls prohibits an exact determination.

The setting of the find is near where Jesus called Peter from the boat and walked on the waters of the Sea of Galilee. He fed the 5,000 and healed the man with demons and preached the Sermon on the Mount not far from the spot. Close to the town of Gadara, just ten kilometers from the site, the Gospel of Matthew records He healed another man with demons (8:28). According to historical accounts, Gadara was part of the kingdom of Galilee with Tiberias as its capital. Although Tiberias was an important city in the days of Christ, there is no record that He ever visited it. In 100 AD, the Romans assumed direct control of the region and after the fall of Jerusalem, the Sanhedrin retreated to Galilee and ultimately to Tiberias. . After A.D. 150, it was well known as the seat of the Sanhedrin and the rabbinical schools from which came the Talmud and the Masorah. Gadara lies approixmately nine kilometers south.

This recently discovered archaeological data suggests that just prior to and during the period of Roman domination, a thriving Christian community developed in and around Gardara that supported several churches. The records are not clear on who may have started the Churches of Gadara, however most Biblical scholars attribute their establishment to Philip the evangelist, one of the seven chosen to serve the early church. Nonetheless, the interest has been in the evidence brought to light concerning the activities of this community and the surprisingly well-defined system of church governance found to exist. It clearly suggests that each of the churches was governed by a body of elders headed by a chairman or senior elder who served in the capacity of our modern day pastor/minister. Assisting the work of these boards of elders was a third group of men apparently functioning in the capacity of deacons. A modern-day type bishop ruled over these churches whom, in turn, was responsible to a larger church structure found in the city of Tiberias. Of particular note is evidence that the "presidents" of these boards of elders were supported in their ministry by their respective congregations. In turn, the ruling body in Tiberias, bishops, apostles, prophets and evangelists, were supported by a tithe levied upon each of the several congregations. The most widely accepted interpretation of the "pay scale" for these church officers is that bishops were paid 150,000 denarii or 37,500 sesterces. apostles 96,000 denarii or about 24,000 shekel, prophets, 99,000 denarii, evangelists, 105,000 denarii, and pastors 100,000 denarii. Teachers, elders and deacons were unpaid lay ministry volunteers. Although officers of the church were well paid, other citizens like senators were extremely wealthy, with a value of more than 800,000 sesterces. People working normal jobs were paid only about 1,000 sesterces (4,000 denarii) a year. The denarius would be the ordinary hourly wage of a soldier and a day laborer. What was the cost of living like? The price of pork was 12 denarii a pound. Sewer cleaners would have to work a day and a half for just one pound of pork. A ½ liter of Falernian wine cost 30 denarii, ½ liter of beer would set one back 4 denarii.

The moral of this story is that the Bible provides no record of a number of rather significant issues that seem to trouble, divide and weaken modern Christianity. The efficacy of infant baptism, the number and significance of sacraments are only two of a multitude of illustrations. Wouldn't it be wonderful to have Scriptural evidence of Peter ordaining pope Linus with the Keys to the Kingdom? What monumental significance that would have. Never mind that Luther might not have liked such material at hand, there is nothing Biblical indicating any such transfer of authority ever took place. What a blessing if Scriptures allowed tithes to pay non-Levitical ministerial salaries or maintain buildings and grounds instead of restricting them to supporting the stranger, the fatherless, and the widow. If it was recorded anywhere that all the gifts of the Spirit were to reside in a paid priesthood or that the local church was a building. Wouldn't it be nice if there was Scriptural support for restricting "ministeral" and "pastoral" gifts and then elevating them to preeminence within the community of saints over such as wisdom, knowledge, faith, teaching, healing, miracles, prophecy, discerning of spirits, speaking in tongues, and interpretation of tongues -- love.

To conclude, there are just a couple of things: (1) This is not a book report. (2) There is no book with the title, A Shekel for a Priest . (3)There are no Scrolls of Chinneroth.

Finally, there is as much Scriptural evidence for a "profession" of ministry as there is fact in this fictional account pretending to establish such a foundation.

Woe unto you, lawyers! for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered. Luke 11:52

In this passage from Luke, Christ was addressing those Biblical scholars (experts in and teachers of the law of Moses) who were using false interpretations of the Old Testament to deny the Messiahship of Jesus Christ. They were keeping the people from seeing the Scriptures showed that Jesus Christ was the Messiah. The Wycliffe Bible Commentary states that the Pharisees, “were supposed to enlighten the people by explaining the Law; instead, they had kept them in ignorance.” This same judgment (And it is a judgment, make no mistake about that. In this chapter, there are eight “woes” condemning these religious leaders.) is reflected in Matthew 23:13 But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in.

These Scribes and Pharisees weren’t acting out of ignorance; it was intentional. Hypocrites they were called, short for bad, wicked and godless. The Bible makes it clear that these respected and revered leaders of the church knew Jesus was the Messiah. They knew He was the One promised from their studies of the law and the prophets. They knew the truth and choose to hide it.

Their motives are lost to history. But, unless human nature has dramatically changed, one could speculate that these church leaders were protecting their positions of authority and honor within the church and community. These hoary gentlemen of the cloth were respected leaders and teachers of the church. They had the venerable ancestry with a history of service in the church, why should they submit themselves to the authority of this unknown and unlearned Jesus? He had no schooling. His father was not a Scribe or Pharisee. Where did he get his authority?

The lessons from Luke are clear. These leaders of the church chose to mislead their congregations. They intentionally lied to preserve their place of honor. They did not present the full Gospel to their flocks. In so doing, they condemned themselves and endangered their charges. Barnes’ Notes writes, “If there is any sin of special magnitude, it is that of keeping the people in ignorance; and few people are so guilty as they who by false instructions prevent them from coming to a knowledge of the truth, and embracing it as it is in Jesus.” Undoubtedly, the condemnation Jesus had for the historical leaders of the church would apply today. Perhaps it might not be too far off the mark to use 1 Corinthians 8:9 as a paraphrase of the warning, But take care that this liberty of yours does not somehow become a stumbling block to the weak. †

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The Persecution
of the Church

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 Matthew 5:11
Blessed are ye, when men shall revile you, and persecute you,
and shall say all manner of evil against you falsely, for my sake.

KJV

 The American "church" seems to have a renewed, if somewhat belated and embarrassed, interest in the subject of the persecuted "church." It is struggling to explain the absence of persecution the Scriptures clearly say will come our way and in the face of that confronting Christians in every other part of the world. This matter, that of martyrdom and the wrath of God is not a subject for polite Sunday morning pulpit prattle. Our pastors lead us to believe these issues are nothing to take much notice of in our Christian lives. We'll take up a collection for the unfortunate victims of persecution, hold a special prayer vigil for the families of those martyred and be moot on the subject of His wrath. In the place of such dreary and grim topics, American preachers proclaim the morality of a materially prosperous life. They provide us with easy steps to guarantee success, furnish formulas for an effective (One that God can't say no to.) prayer life, and coach us on how to claim all the promises of the Bible for ourselves as children of God. No one is stressed. No one is offended. No one is accountable. Life goes on. God is in His heaven and all is right with the world.

Well that message might build buildings and fill the pews. It might makes us all feel comfortable and unchallenged in our faith but will it build God's kingdom? Did Jesus proclaim the easy life for His followers? No, to the contrary. He was persecuted and He repeatedly warned His disciples that it was a certainty for them as well. Read this from Matthew 16:24-26 Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? Does that sound like the life of comfort is for us? This same challenge is found in the Gospels of Mark and Luke as well. And what did Jesus say to the rich young man, who by his own admission was without sin? Then Jesus beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me. Mark 10:21 Of course, we all know about the camel and the eye of the needle. So much for the good life.

Jesus gives us a test of discipleship in the parable of the sower. But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. Matthew 13:20-21. He also tells us, Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven Matthew 5:10. The Stoning of Stephen (Acts 7:58). The church driven from Jerusalem in Acts 8:1 And Saul was consenting unto his death. And at that time there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judaea and Samaria, except the apostles. Paul, just before his conversion was on his way to Damascus, breathing out threatenings and slaughter against the disciples of the Lord, Acts 9:1 Matthew 5:12 and 10:23, the Book of Acts (12:1-3, 16:1, etc.), as well 1 Peter 4:12-13, 2 Timothy 4:16 and the Book of Revelation strongly suggest persecution as a way of life for Christians. Explaining the persecution early Christians suffered, the International Standard Bible states, "To every loyal follower of Christ compromise with other faiths was an impossibility." Uncompromising, a point well remembered. Aren't we to be uncompromising in our standards as well?

The American church is unscathed - even prospering. The opulence of so many churches, particularly those very large "mega-churches" and the lifestyles of their clergy are obvious. Together with affluent life-styles of their congregations, a picture is presented to the world suggesting that our faith pays and pays very well. But, aren't we called apart as a "peculiar people?" That's what it says in 1 Peter 2:9-10 But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: What is that meant to imply, peculiar in the level of our materialistic affluence?

It seems that the church as found in Scriptures was well aware that its commitment to God would produce enmity between themselves and the values, goals and ideals of the world around them because they were contrary to the will of God. Has anyone asked why the church in America is not under persecution? It could be argued that was then. Times have changed. The world is more civilized. We could make that argument if it weren't for the persecution of Christians through most of the rest of the world - Europe a notable exception. Have we, like the church at Ephesus, "lost our first love?" (Revelation 2:4) Jesus gave an explanation for persecution in John 15:19, If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. Are we now "of the world?" Is it possible that the church in America and the world are indistinguishable from one another? Does the lack of enmity suggest we have lost our commitment to God? "Christian" was originally a slur, a derision, coined by the unbelievers from in Antioch. Has it now lost its savor?

John 15:20

Remember the word that I said unto you,
The servant is not greater than his lord.
If they have persecuted me, they will also persecute you;
if they have kept my saying, they will keep yours also.

KJV

 †

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A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another. John 13:34-35 KJV

Theologians refer to this as the "age" or "dispensation" of the church. A time, presumably, for the church to be the mechanism for advancing God's plan. Certainly the church is a pervasive force in modern Christianity and it seems entirely justified to speculate on its purpose and its nature. Unfortunately, Biblical scholars rarely tell us how they are using the word. They probably assume everyone is thinking of it in the same way they intend. Yet, people may have quite different meanings in mind. "I'm going to church," suggests a building. "How was church today" implies Sunday services. "Well, the church ought to do more for its members," indicates the hierarchy and corporate staff typical of the institutional church. "What is the church's stand on abortion," alludes to a denomination or all Christianity. All of these are reasonable, frequent and justifiable uses of the same word - church.

The New Testament "church" was those confessing Jesus the Christ as their Lord and Savior, a priesthood of all believers, a community of saints sharing their possessions (Acts 2:44-45 and 4:32). By the end of the first century, the "church fathers" had relegated Christianity to the status of a religion with an established priesthood and an organizational structure copied from the synagogue. That was their church. Today it is many competing institutions interested in preserving their own specific orthodox principles considered the essentials of Christianity. Modern Christians travel miles to "their" church passing "other" churches without even considering worshipping with them. At "their" church, they are consumers of an assortment of programs groups and activities including the Sunday sermon. Is this appropriate for the church? Is this what is needed in the twenty-first century? It may be what we want. It is what we have come to expect, but is it the church to continue the course of God's will?

Writing about the mission of the church, Dr. Gene A. Getz, author, Christian radio host, pastor and Director of the Center for Church Renewal suggests, "The church therefore exists to carry out two functions - evangelism (to make disciples) and edification (to teach them)." But, he is using the word in two different ways. "Generally speaking," he continues, "unsaved people are to be reached by the church, not in the church." He is first meaning the body of believers -- it is our task to "save souls." In the latter, he is speaking about church services or even a building. He continues, "We have made the church a 'soul-winning' station," rather than a 'life-building' station, thus weakening both the functioning body of Christ and our witness in the world." "Soul-winning" he contends will naturally follow "life-building." He's right

What is this "functioning body of Christ?" It is supposed to be those Christians routinely coming together in their usual meeting place on Sunday morning. Unfortunately, it is also where we find the modern, "institutional church," and it is failing. An honest assessment of Christianity could only conclude the institutional church is not functional. It has not met its stewardship responsibilities in furthering the Kingdom because it has ignored what Dr. Getz calls "life-building." Not atypically, two senior citizens were overheard commenting as they left an hour-and-a-half "service," "I just love our new pastor. I think he is just wonderful." "I do too," replied the second, "he's so sincere." After an animated, forceful, lengthy and emotional exhortation from the pastor, a second couple joined others of their congregation to answer their fifth altar call in this the forty-second year of their being Christians. A third, leaving another church, had just spent two hours and twenty minutes listening to music, most of it secular, with a fifteen-minute sermon tacked on the end. A fourth couple was prevented from approaching their pastor, whom they simply worship and adore, by his bodyguards as he entered his limo. Another thought the sermon was boring and after services, a sixth got bumped, shoved and glared at by others rushing out of the church in a race to the parking lot. There they encounter a Friday afternoon style traffic jam complete with short tempers and orchestrated by uniformed "rent-a-cops" directing traffic with blowing whistl