The post-Christian era isn’t someone else’s fault, it’s mine

I’ve mentioned that I am reading Chuck Swindoll’s The Church Awakening. He’s careful to explain the book isn’t a call to revival, but more a call for individuals to wake up and stop the erosion in the body of Christ.


As I’ve studied the book and examined the related scripture passages, I found it helpful and telling if I replaced the word “church” with the word “I” or “me” or even using my own name in place of the word church.

This simplistic exercise doesn’t allow me to distance myself from what is being described by Swindoll as the erosion of the body of Christ as something that others are letting happen. It helps me keep in mind my own culpability, accountability, and responsibility in my family, my local assembly and the full body of Christ.

It’s not difficult to see that we have entered a post-Christian era in the United States where relativism out shouts truth. But, Swindoll’s work here has helped me examine my role in appeasing or capitulating the post-modern advance.

What I’m pleased about in Swindoll’s The Church Awakening is his offering of solutions to the errors he highlights. He is not content to simply cry foul without pointing to actions I must take to stop erosion of Christ’s church.

Christ told us that even the forces of Hades will not prevail over His church. Let’s re-establish the front line where battle is taking place and go in the power of the Holy Spirit wearing the full armor of God.

An unchanging message for an ever-changing world

The gospel of Christ is all sufficient

by Dr. John Hamby

First Baptist Church

Vilonia, Arkansas

One of the most frequently used phrases in Christian circles is “the gospel”. Amazingly few adults know what this term means. It could either refer to its literal translation, "good news;" or to the perspective that salvation is available only through the sacrificial death and subsequent resurrection of Jesus Christ and a person’s acceptance of Christ as their savior. Less than four out of ten adults (37 percent) knew this; 34 percent had other, inaccurate perceptions of the meaning of the term; three out of ten adults did not offer a guess. Even among born again Christians, only 60 percent correctly identified at least one meaning of this expression, (Barna Research Online).

“I marvel that you are turning away so soon from
Him who called you in the grace of Christ, to a different gospel, which is not
another; but there are some who trouble you and want to pervert the gospel of
Christ. But even if we, or an angel from heaven, preach any other gospel to you
than what we have preached to you, let him be accursed. As we have said before,
so now I say again, if anyone preaches any other gospel to you than what you
have received, let him be accursed. For do I now persuade men, or God? Or do I
seek to please men? For if I still pleased men, I would not be a servant of
Christ.” (Gal. 1:6-10)

In the past thirty years there has been a proliferation of “new gospels” in the United States. Some, such as the “new age” belief system, are rooted in eastern mysticism, such as Hinduism. Others are based more on pop psychology than they are on the gospel. But whatever their origin they are misdirecting men and women away from the only truth that can save you from your sin.

The core of this letter is that the people at Galatia have been turned from the life changing truth of God’s word. Paul says in verse six, “I marvel that you are turning away so soon from Him who called you in the grace of
Christ, to a different gospel.”

The Greek word used here (thaumazou) is “to be astounded or bewildered.” Paul’s astonishment is not that false teachers exist, but that the church was following them. He had expected false teachers and in fact had warned
the Ephesians elders (Acts 20:28-30) that false teachers would come. What he is so surprised about is that the
church is so easily mislead.

In the four verses that we are going to consider today the apostle gives us four abiding principles concerning the word of God, the gospel.

The gospel needs no additions

Note that these false teachers are not openly denying the gospel message. They only wanted to improve the gospel by adding to it; requirements, new ceremonies and new standards. It is as if they are saying, “We believe
in Jesus Christ – but we have something wonderful to add to what you already believe!” What is at least implied is that the faith that these believers have is not sufficient, something more is needed.

What they viewed as a different gospel was actually a distorted gospel. The word translated “distort” means to transform into something of an opposite character.

He goes on in verse seven to clarify that by saying, “which is not another; but there are some who trouble you and want to pervert the gospel of Christ.” The New Living Translation renders these verses this way, “I am shocked that you are turning away so soon from God, who in his love and mercy called you to share the eternal life he gives through Christ. You are already following a different way that pretends to be the Good News but is not the Good News at all. You are being fooled by those who twist and change the truth concerning Christ”

Paul says that this new gospel or “good news,” is in reality not the gospel or “good news” at all. It is a counterfeit. In verses six and seven, Paul uses two different Greek words, to describes their spiritual defection to another
[heterous – another of a different kind] gospel, which is not another [allos – another of the same kind].

Distorting the gospel is serious business

In verse eight Paul invokes a curse on anyone, himself included, who distorts the gospel, “But even if we, or an angel from heaven, preach any other gospel to you than what we have preached to you, let him be accursed. As
we have said before, so now I say again, if anyone preaches any other gospel to you than what you have received, let him be accursed.”

Paul is saying that the real problem of another gospel is not only that it is a bad idea, and not only that it lacks power because it is a fake, but that it is dangerous. In our sensitive English translation we lose some of the heat of this verse in the original language. He says in verse eight, “If anyone comes with another gospel let him be damned.” And in verse nine he continues the thought by saying, “And if you believe it you will be damned too!” Well if nothing else I probably just got your attention! This is not a curse word, it is using the word in its proper sense – that is these individuals will be damned, separated from God and eternally punished. Those who distort the gospel message are rejecting the authority of Christ and are therefore cursed (anathema). Paul is not talking about church discipline, his language is far too strong for that. He is invoking God’s final damnation and wrath on people who distort the gospel.

I fear that those who followed David Koresh in a compound in Waco, Texas, to their fiery deaths in 1993; and the followers of Marshall Applewhite’s (Heaven’s Gate Cult) who in 1997 took their own lives in twisted attempt to connect with extra-terrestrial visitors who were hidden in the wake of the Hale-Bopp comet, will not find themselves excused because of their sincerity. And those who led them into that error will bear a greater judgment.

One modern distortion of the gospel is preached in order to fit Christianity in a materialistic society. The message of this gospel we call “the gospel of success” or “the prosperity Gospel,” is based on the premise that God wants to bless you therefore you can only expect good things from Him if you follow Him. The problem with this gospel is that it ignores the fact that in Christian life there is sorrow, there is suffering, there is death. The key of the gospel of Jesus is not the avoidance of life events, but the possibility to overcome them.

Only the gospel saves

Back in verse four, Paul reminds the believer that it was Christ “who gave Himself for our sins.” As Christians in America we believe in the freedom of religion. But Christians need to realize that does not make all religions equally true. While we defend the right of each individual in this country to worship as they choose, in so doing we are not defending that all religions are also “the” truth.

The words of Jesus grant this elusive claim only to faith in Him when he said in John 14:6, “I m the way, the truth, the life. No one comes to the Father except through me.” The writer of Acts reiterated that thought when he said in Acts 4:12, “Nor is there salvation in any other, for no other name under heaven given among men, by which we must be saved.”

Only the gospel produces real life change

The strongest argument for the Gospel of Christ is the personal testimony of someone whose life has been changed by it. Charles Bradlaugh, an avowed infidel, once challenged the Rev. H. P. Hughes to a debate. The
preacher, who was head of a rescue mission in London, England, accepted the challenge with the condition that he could bring with him 100 men and women who would tell what had happened in their lives since trusting Christ as their Savior. They would be people who once lived in deep sin, some having come from poverty-stricken homes caused by the vices of their parents. Hughes said they would not only tell of their conversion, but would submit to cross-examination by any who doubted their stories. Furthermore, the minister invited his opponent to bring a group of non-believers who could tell how they were helped by their lack of faith. When the appointed day arrived, the preacher came, accompanied by 100 transformed persons. But Bradlaugh never showed up. The result? The meeting turned into a testimony time and many sinners who had gathered to hear the debate were converted.

When we lose the gospel of Grace we lose the only message that has the power to heal. We witness the power of the gospel in the story of the demon possessed man in Luke 8:26-39. The demon possessed man experienced many horrors at the hands of neighbors, family and even friends in their attempts to deliver him from the demons who possessed him. Luke 8:29 states that they had “had often seized him, and he was kept under guard, bound with chains and shackles.” In spite of all their attempts to cure him, he was no better off. Multiple attempts had obviously been made at deliverance but had failed, but one encounter with Jesus brought deliverance and sanity.
When the townspeople investigated what had had happened we are told in verse thirty-five that they, “found the man from whom the demons had departed, sitting at the feet of Jesus, clothed and in his right mind” There were no chains. He was no longer screaming and attempting to hurt himself. He was not sedated, he was “sitting at the feet of Jesus, clothed and in his right mind.”

That is what we lose if we lose the gospel, the power to change lives.

In verse ten Paul tells the reader why he is saying these things. “For do I now persuade men, or God? Or do I seek to please men? For if I still pleased men, I would not be a bondservant of Christ.” Paul says that he is not trying to be sensational. He is not saying these things, as some preachers do, because he knows it is a good safe topic and he can count on some hearty amens. He is saying them because there is only one truth and the gospel
message that Jesus Christ came and died for man’s sins is the only real truth.

The Da Vinci Code and the New Gnostics

Editor's note: although the novel is no longer hot popular talk, the debate about gnosticism still occurs and the true cannon defended. This article was reprinted by permission.

by Dr. Alan Branch

Midwestern Baptist Theological Seminary

The Da Vinci Code has now sold more than four million copies and sales continue to rise. The novel revolves around a Harvard professor, Robert Langdon, who is accused of murdering the Louvre's curator. Using clues found in Leonardo Da Vinci paintings, Langdon and his compatriots begin a quest for the "holy grail" while avoiding police. However, in Dan Brown's world the "holy grail" is not a cup, but is the womb of Mary Magdalene that "carried the blood of Christ." One may ask, "How can this be?"

According to The Da Vinci Code, Jesus was actually married to Mary Magdalene, who bore a child. The "royal line" of Jesus was then secretly perpetuated in France. In the novel, Langdon and friends search for documents, purportedly hidden for centuries by the Knights Templar, which confirm that Jesus and Mary Magdalene were married.

The book can best be described as a bizarre mix of conspiracy theories, historical inaccuracies, goddess worship and neo-Gnosticism.

The Gnostic influence in The Da Vinci Code should be noted very closely. During the last 30 years, a number of academics have argued forcefully that Gnosticism was unfairly rejected by the church.

For example, about 10 years ago, participants in The Jesus Seminar published “The Five Gospels” which argued for the inclusion of the Gnostic work The Gospel of Thomas into the canon of Scripture. More recently, Princeton professor Elaine Pagels has published "Beyond Belief: The Secret Gospel of Thomas."

A tireless advocate for the Gnostic "gospels" and Thomas in particular, Pagels argues that the church affirmed the complete deity and humanity of Christ for pragmatic reasons not grounded in the life and ministry of Jesus of Nazareth. The Da Vinci Code makes a similar theory available for a wide audience. A character named Teabing claims that until the council of Nicea "Jesus was viewed by his followers as a mortal prophet" and it was only after Nicea (325 A.D.) that he was recognized as the Son of God.

Prior to 1945, most of what we knew about Gnosticism came from the church fathers who opposed them. However, in that year an ancient Gnostic library was discovered in the Egyptian desert which contained several of the Gnostic "gospels." Known as the Nag Hammadi library, these works have basically confirmed the church fathers' description of Gnosticism. In short, when they told us that Gnostics were heretics, they were telling the truth!

Contrary to Dan Brown, Elaine Pagels and The Jesus Seminar, these "gospels" were not rejected by the church out of secret agenda to consolidate power. The Gnostic gospels were rejected because they are not true. They are forgeries that include just enough real data from the life of Jesus to dupe the uninformed. Essentially, pagan thought "hi-jacked" Christian terminology and attempted to use Jesus as the vehicle to transport their worldview. For example, pantheistic elements are present in Thomas which claims Jesus said, "Split a piece of wood, and I am there."

The assertion that Jesus was viewed as a mere mortal prior to the Council of Nicea is perhaps the most obviously false claim made in The Da Vinci Code. The entire New Testament is a testimony to Christ's deity. All four of the canonical gospels are dated from the first century and all four reference Christ's deity.

Furthermore, the earliest proclamation of the church was Christ's death, burial and resurrection (1 Corinthians 15:1-8). How can a "mere mortal" be resurrected? Paul said Jesus was in very nature God (Philippians 2:5). Hebrews says Jesus Christ is the radiance of God's glory (Hebrews 1:3). James calls him the "Lord Jesus Christ" (James 1:1). The last book written, Revelation, focuses on the Lamb, Jesus, who is the center of worship! One is left to wonder if Dan Brown has seriously studied the New Testament.

The pagan worldview of Dan Brown has corresponding ethical implications. For example, at one point in The Da Vinci Code, Langdon argues that sexual immorality as part of pagan worship is really sacred and holy. In contrast, the Scriptures teach that such gross immorality is a reflection of the radical autonomy at the heart of the fall (Romans 1:18-32).

Gnosticism is back. The overwhelming biblical illiteracy that pervades our society will make more people susceptible to its claims. In contrast to the supposed "secrets" of Gnosticism, we have a Gospel based on what was "seen" and "looked at" and "touched" (1 John 1:1).

Q&A on the end times - Part 2 of 2

Along with the previous post, here are 10 quick, but critical things to understand about the end times. These are provided by Pastor Chuck Johnson "to identify where one is eschatologically" speaking. Our intent is not to give exhaustive answers, but to provide short, abridged responses to basic eschatological questions. To keep the posts a reasonable length, I published his Q&A in two installments. Here are questions 6-10 plus one bonus question.

Question 6: What is our proper response to the Second Coming?

Answer: Our proper response to the second coming is I Thess. 4, comfort one another; I Peter, be holy; and Matt. 24:42, be on the alert.

Question 7: What brings on the Messianic Kingdom?

Answer: Our Lord's Coming by His sovereign plan brings on the Millenium, not because the church is going to convert the world first, or because the world will become better and better.

Question 8: Is Matthew 24 referring to the future Second Coming of Christ to earth, or A.D. 70 when Jerusalem and therefore the Jewish nation was destroyed by the Romans?

Answer: The Partial Preterist or Preterist view today says Matt. 24 took place in a.d. 70 at the destruction of Jerusalem. Using the "Normal Method" of interpretation, the phenomena described in Matt. 24 (after the tribulation with the "abomination of desolation" -- the man of sin, "the sun darkened", "the moon will not give its light"), did not occur in a.d. 70. For several other reasons Matt. 24 has not all taken place yet, the coming of Christ is future as it is described in Matt. 24.

Question 9: Is the Tribulation the last seven years of Jewish history, and therefore God primarily working with Israel?

Answer: Comparing Daniel 9 with Matt. 24 and many other N.T. passages such as Rev. 4-19, I conclude that the Tribulation is primarily Jewish, and God is disciplining Israel, and motivating them to repentance (Rom. 11:26 -- all Israel will be saved) to be ready for the Millenium, therefore I believe the seven year tribulation is the promised last seven years of Jewish history.

Question 10: Does Matthew 25 follow Matthew 24 chronologically?

Answer: I think the "Then" of Matt. 25:1 is definitely chronological, and in v. 31 it is clearly immediately following the second coming of Christ described in Matt. 24.

Bonus Question: What are the identifiable characteristics of the "man of sin"/the antichrist and what are proposed characteristics that are false.

Answer: The specific characteristics of the man of sin are found in Daniel 7,8,9; in II Thess. 2; and in Rev. 13ff.

Pastor Johnson earned his Masters of Theology at Dallas Theological Seminary and is the pastor at Kearney Bible Church in Kearney, Mo.

Retreat to worship in spirit

by Dan Grubbs

Not long ago, I taught about the spiritual disciplines of retreat and solitude to a group of young adults. In my study and research in preparation for the lesson, I believe I had a personal revelation about worshiping God and about Christ’s words in John 4:23-24. Maybe everyone else already understands this, but I wanted to share what the Holy Spirit showed me during my study.

Worshiping in spirit was sort of vague in my thinking (admittedly, I’m not the sharpest knife in the drawer). When I read this story about the Samaritan woman at the well, frankly, I just assumed that Christ was focusing on the mental dialogue we can have with God. Here’s the passage for those not familiar with it. “But an hour is coming, and now is, when the true worshiper shall worship the Father in spirit and truth; for such people the Father seeks to be His worshipers. God is spirit, and those who worship Him must worship in spirit and truth.”

I will confess to having a limited understanding of what Christ truly meant from His perspective. To what was Christ referring when He used the word “spirit”? Many will point to the corporate prayer and singing as important elements of worship.Others will remind us of giving and service as worship. I agree fully that these are examples of worshiping our God. But, I’m not convinced that is completely what Christ was talking about in this passage.

Here’s where my thoughts began to been enlarged about worship. I was digging into Christ’s and Paul’s examples of practicing retreat and solitude when I realized that these ‘spiritual’ disciplines are, I believe, largely what Christ was talking about. Paul going into Arabia; Christ slipping away into the wilderness; are examples of retreat and solitude to be alone with God to worship.

Christ was, in part, referring to worship as those times we are in communion with our Creator. It’s like the famous quote about Paul. Before his Damascus experience, Saul ‘said’ his prayers to God. After conversion, Paul ‘prayed’ his prayers. He was in connection as a personality with the personality of God.

When we retreat away from our schedules, our activities, and generally the ‘noise’ of living, and spend time in solitude with God, we are worshiping in spirit. That eternal part of us is ‘together with’ the eternal Spirit. This is exactly what the word communion means — together with. This is what Christ teaches us that the Father seeks from us.

This prompted me to quickly review other spiritual disciplines. I came to the same conclusion for each. When we can put ourselves away, and enter into a spiritual discipline, we are in communion with God and thus, worshiping Him in spirit.

You may ask, “Where’ve you been? That’s a principle the church has understood to be true for thousands of years.” I cannot deny that this truth was pre-existent to my own personal realization of it. Nor can I deny that I should have grasped this sooner. However, when I look around, I don’t see the fruits of a church who is regularly practicing the spiritual disciplines that lead to “worshiping the Father in spirit.”

In fact, what I see is a church who has come to revere time itself and put away the spiritual disciplines and salve our conscience with singing hymns and praises on Sunday and having a running dialog with God amidst the activities of our day. Do not misunderstand me. Corporate worship is vital, and we are not to neglect it.

We are privileged to be able to communicate with our God at any conscious moment. But, these things are not to replace the communion we experience with the personality of God when we (among other times) meditate, sit in silence, close the closet door, or retreat away where we will not be disturbed.

I know I’m taking a narrow picture of what spiritual worship can be. But, I think we need a foundation upon which to build other forms of spiritual worship. I’m quite sure that there are other disciplines that we could arguably focus on. But, as I said, we must begin with a foundation. Imagine the worshiper coming to Sunday service or a Bible study who has spent the week with a daily retreat. How much sweeter will our singing, our offering, our service, and our fellowship be?

We must teach our children, our youth, our young adults, our middle aged, and our elderly that we must practice the discipline of retreat to answer the call of worshiping the Father “inspirit and truth.”

C.S. Lewis put it this way: “God designed the human machine to run on Himself. He Himself is the fuel our spirits were designed to burn, or the food our spirits were designed to feed on. There is no other…God cannot give us a happiness and peace apart from Himself, because it is not there. There is no such thing.”

Is "family" the new idol?

by Dan Grubbs

Well, I'm not sure I can say it's a new idea that "family" has become a distraction from our focus on God, but my larger point is that our society has used the family as an excuse for a deteriorating individual relationship with God.

What sparked this line of thinking is the fact that Christmas church services are nearly non-existent in a country where Dec. 25 is a specifically Christian celebration of the birth of the Messiah. Oh, there are Christmas-eve services aplenty still. But, according to an article by Amy Sullivan for Time, services on Christmas day are hard to find. Sullivan speculates, "most Protestant churches are closed on the actual religious holiday. For most Christians, Christmas is a day for family, not faith."

My unbelieving acquaintances would think Sullivan is daft for writing that last sentence. They'd say, "Of course Christmas is a holiday for the family." But, what struck me is Sullivan's central point -- that Christmas is no longer a day for faith. Her article indicates that this is a reflection of our cultural evolution in America where the family has been raised "to a sacrosanct level."

Now, before anyone goes down the road thinking I'm advocating that we abandon our familial responsibilities and lock ourselves away in some utopian cloister, think again. What I'm simply pondering on is how we in America live out our priorities.

If we claim that we are followers of Christ and desire to be obedient to His teachings and commandments, then our lives should be ordered in priorities that begin with our personal relationship with God, then our relationships and responsibilities to our families following. With that, then, I ask the simple question, What would stop us from attending a Christmas day church service? And, I believe the honest answer would be because we have family plans and activities that don't involve our local assemblies.

In my mind, one question leads to another. Therefore, I ask, how does this behavior reflect the choices we make regarding God? One thing I do know is that our God is a jealous God. He desires all of us, not just part of ourselves. It's also been my experience that when some distraction gets in the way of our relationship with Him, He will often remove that distraction. As the logical flow continues, if we esteem anything higher than God, it has then become an idol. Where does that leave us, then? As stark as it may sound, many of us has made an idol of our families insomuch as we esteem them (by our behaviors) higher than we do the Creator and Lover of our souls.

Can families remain at home and celebrate Christmas in a way that is faithful to Christ? Absolutely. To deny that is simply silly. However, I am sceptical that the majority of Christian families are actually celebrating Christmas day in a way that their focus is on their need for a Messiah to come to Earth.

Mentoring, it's a God thing

by Dan Grubbs

It’s interesting that today’s church, as hard as it works at small-group ministry, often misses Paul’s clear teaching in Titus about the older women teaching the younger and the older men guiding the younger men.

Small group ministry is absolutely vital. It’s there were the church experiences a profound blessing as the body of Christ. It’s a lot of what Act 2:41-47 is all about. But, why do local congregations have the tendency to make small groups homogeneous by age or life stage?

There is merit to meeting in fellowship with others going through similar things in life. But, this leaves out the more significant needs of mentorship, which is very effective when it occurs in the context of a small group. Today’s church needs to be careful about how it builds small group ministries and any limits it may impose.

Simplistically, discipleship is that growth and work we exercise in our spiritual lives to be more Christ like and glorify Him. We can’t rest on the fact that we are saved. Christ commands us to learn, grow and do, after that blessed work of salvation in our lives. But, that learning and growing and doing is severely limited if we rely solely on corporate assembly. We see this clearly in 1 Thessalonians.

Mentoring works

The secular world understands the results of mentorship. One of the most successful social programs I know is the Big Brothers Big Sisters organization. It has helped thousands of young people grow into productive adults when the odds were against them. Are the odds against young people growing up sound in the faith today?

Business has even latched on to mentorship in its management training efforts. Businesses around the world understand mentorship and use it for succession planning. Companies will continue in their successful strategic plans largely through some form of mentorship. What legacy will today’s church leave to its younger members to take up?

I know there are many local churches with awesome mentorship programs. I’ve seen the lives of young people profoundly impacted by a caring and loving Christian mentor. But, without the willingness of mature Christians to mentor a younger believer, every program will fail. For, it’s in a mentoring relationship that the Truth can be passed on by teaching and by example.

Mentoring is a biblical model

A walk through the gospels will reveal Christ’s own example of how mentoring is the key to discipleship. Being who He was and understanding their future purpose, Christ took on 12 men for this purpose.

In this amazing mentoring relationship, Christ is the model for all who answer this call. He loved them, first. He guided them. He impacted their personal lives in everyday ways. He challenged them. He corrected and rebuked them. He imparted His knowledge of God’s will to them. This is our challenge to be the kind of mentor to young believers as Christ was to the Apostles.

Mentorship is also displayed in detail in almost all of Paul’s epistles. We need to emulate what Paul did and how he loved the people with whom he ministered.

Maybe at no other time in history is the need for mentorship greater than it is today. This is largely because of our mobile families and our normal mentors no longer live in our nuclear or extended families.

What should you do about it? Check out the biblical passages below to aid our understanding about mentoring:

Job 12:12 “Is not wisdom found among the aged? Does not long life bring understanding?”

Psalm 71:17-18 “Since my youth, O God, you have taught me, and to this day I declare your marvelous deeds. Even when I am old and gray, do not forsake me, O God, till I declare your power to the next generation, your might to all who are to come.”

Deuteronomy 1:37-38 “You also shall not enter. Joshua son of Nun, your assistant, shall enter
there; encourage him, for he is the one who will secure Israel’s possession of it.”

2 Timothy 2:2 “And the things that you have heard from me among many witnesses, commit
these to faithful men who will be able to teach others also.”

Titus 2:1-7 “But as for you, speak the things which are fitting for sound doctrine. Older men are to be temperate, dignified, sensible, sound in faith, in love, in perseverance. Older women likewise are to be reverent in their behavior, not malicious gossips, nor enslaved to much wine, teaching what is good, that they may encourage the young women to love their husbands, to love their children, to be sensible, pure, workers at home, kind, being subject to their own husbands, that the word of God may not be dishonored. Likewise urge the young men to be sensible; in all things show yourself to be an example of good deeds, wit, purity in doctrine, dignified.”

Is the church making disciples as Jesus did?

by Dan Grubbs

John Warr, an 18th-century apprentice shoemaker, was determined to be a faithful witness for Christ. Another apprentice was hired, and John repeatedly talked to him about spiritual things. That new worker, however, didn’t want to be bothered. Then one day he was caught exchanging a counterfeit shilling for a good one. In his guilty humiliation he asked John for help and prayer. Through the faithful witness of John Warr, that man put his faith in Christ and developed into a committed disciple.

The young apprentice was William Carey, who later became a remarkably fruitful missionary to India. Carey’s life and ministry had a tremendous influence on the cause of worldwide gospel outreach in modern times.

Jesus said in John 15:8, “By this My Father is glorified, that you bear much fruit.” This could be discouraging to Christians who can’t preach, sing, teach, or go to the mission field. They might see themselves as stuck in a situation that makes fruitful service impossible.

If that’s how you feel, then take courage from the example of John Warr. His impact on a co-worker brought glory to God and untold blessing to multitudes of people around the world.

In a world where bigger is usually assorted with better, it seems that Jesus might be considered a failure by today’s standards. After all, the Lord spent most of His time with only twelve disciples, one of whom betrayed Him. However, Jesus knew that by concentrating on twelve disciples He would leave this world, but leave behind a legacy. Here are eight elements of Christ’s disciple-making strategy:

1. Jesus concentrated on teaching, training and developing twelve disciples into church leaders. By putting quality ahead of quantity, the Lord set a pattern for how godly leaders are to develop. There can be no short cuts to developing leaders for the church. Mark writes, “He appointed twelve, that they might be with Him and that He might send them out to preach and to have authority to drive out demons.” (Mark 3:14) The Lord selects those He wants. No person can presume to be a leader of God’s people by their own volition.
2. Jesus concentrated on twelve because He wanted future leaders to give their entire attention to building well-rounded godly character. It is a myth that godliness can be manufactured through large theological factory like settings. Even Paul commended Timothy for learning lessons on godliness when he wrote, “You know all about my teaching, conduct, purpose, patience, love persecutions, sufferings and perseverance.” (2 Tim. 3:10) Real training happens in the context of a total life experience.
3. Jesus employed His thoughts, emotions and efforts to assure that the apostles would replicate His life and thinking into the body of believers. In Acts 2:42-47 it says, “They devoted themselves to the apostles’ teaching and to the fellowship, to the breaking of bread and prayer. Everyone was filled with awe, and the apostles did many wonders and miraculous signs. All the believers were together and had everything in common. Selling their possessions and goods, they gave to anyone as he had need. Every day they continued to meet together in the temple courts. They broke bread in their homes and ate together with glad and sincere hearts, praising God and enjoying favor of all the people. And the Lord added to their number daily those who were being saved.” The apostles knew no other way but concentrated ministry that sprang from a total commitment to the Lord in all dimensions of life.
4. Jesus focused His objectives on twelve apostles who would teach through their examples. Many people were amazed at the transformation in the lives of twelve ordinary men. Luke wrote, “When people saw the courage of Peter and John and realized that they were unschooled, ordinary men, they were astonished and they took note that these men had been with Jesus.” (Acts 4:13) We become a lot like the people we spend most of our time and mental energies on.
5. Jesus condensed many of His most complicated teaching to simple statements that could be transmitted through the those with little or no education. Jesus said, “If you hold to my teaching, you are really my disciples. Then you will know the truth and the truth will set you free.” (John 8:31,32) By concentrating much of His teaching in a few statements, the disciples could easily retain, reinforce and reproduce what they had learned.
6. Jesus used local settings to keep His teaching contextualized. The Lord never went beyond 75 miles from the place of His birth. By using local people, with local illustrations and local situations, the Lord was able to provide a rich context that was easily reproducible.
7. Jesus aimed at particular people who were most apt to respond to His message and have a life changing experience. While the world is looking for better methods, Jesus looked for better people. Pray and ask the Lord for wisdom in selecting a few disciples to train for godliness.
8. Jesus distilled the grains of truth from volumes of knowledge so everyone could read and study His life and teachings. In God’s providential wisdom, the life and ministry of Christ is recorded in the Bible. Yet, the Bible says, “In Christ are hidden all the treasures of wisdom and knowledge.” (Col. 2:6) We should follow Christ’s example in keeping our teaching straightforward, principled and consistent with our Master’s example.

Author stresses urgent need for fearless witnessing

by Allie Martin

A Georgia-based evangelist is trying to motivate and equip believers to reach friends and strangers for Jesus. In his book One Thing You Can't Do in Heaven (Genesis Publications, 2004), Mark Cahill says when it comes to witnessing, Christians can overcome fear and have confidence.

Cahill says every follower of Jesus Christ is called to be a witness, and each believer needs to redeem the time and make the most of every chance to share the gospel with the lost.

As the minister is fond of pointing out to fellow Christians, “We can worship God in heaven, we can praise God in heaven, and we can sing songs to God in heaven, but one thing we cannot do is share our faith with a nonbeliever in heaven — because they're not going to be there.”

Passionate about communicating a sense of the urgency of witnessing and helping people come to a saving knowledge of Christ, Cahill suggests that, for unbelievers, time is swiftly running out. Therefore, he says, “if we're going to reach them, we have to reach them here, and we've got to reach them now.”

The author of One Thing You Can't Do In Heaven says Christians have opportunities to share their faith in Christ on a daily basis and must not be afraid to talk about the realities of hell to unbelievers. However, he suspects that many believers who forego these opportunities do so because they are afraid of rejection.

But Cahill says he learned in his own spiritual walk that God's Word addresses his fears about being rejected by unbelievers as he shares the gospel. “When you read the scriptures,” he notes, “it says that they're actually not even rejecting me—they’re rejecting Jesus Christ [Matt. 10:22a]. And if you really think about it, it ought to hurt me a whole lot more that they're rejecting Jesus and not that they're rejecting me.”

However, it can be easy to forget this, Cahill says, “because of our prideful ways as people” and to think, as he has, “Oh, they rejected Mark Cahill.” But today the Great Commission-minded minister says, “Forget Mark Cahill. They're rejecting the Son of Almighty God.”

And that, the evangelist says, is what should bother believers far more than any personal rejection. “That should bother us to pray for these people,” he says. “That should bother us to share our faith to make sure they don't go anywhere near hell.”

Cahill resides in Stone Mountain, Georgia, and often leads witnessing efforts at music concerts, art festivals, sporting events, and homosexual gatherings in the metro Atlanta area. He also travels around the U.S., addressing more than 25,000 people annually at churches, retreats, conferences, and camps, in an effort to equip and challenge more of the saved to go out and reach the lost.

This article appears with permission of AgapePress.com © 2004

False doctrine leads to deception

by Donna J. Kazenski

Most Christians today have no problem discerning that Jehovah’s Witnesses, Mormons, Masons, etc. are teaching false doctrine and leading many astray. However, there are many who are not able to discern truth from error. As a result, they have placed themselves in the hands of the enemy and are being led down a path of deception and destruction.

Paul warned that false teachers would attempt to infiltrate the church from both the outside and from within. Peter wrote, “But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction,” 2 Peter 2:1 (KJV). The word translated as “privily” not only describes the method by which false doctrine is smuggled into the church, but also describes its deceptive purpose.

The original Greek word pareisago, is a three-fold word that begins with the preposition para. Para means “alongside” and describes the smuggling operation. False teaching runs alongside true doctrine. This creates a deception difficult to detect because it is close to sound doctrine.

Those who work with money must be trained to know the difference between a counterfeit and a genuine dollar bill. Spiritually speaking, we can apply these same truths when it comes to exposing false teachings that are propagated in the body of Christ today. We must allow the Lord to minister to us and train us according to His holy word and by the power of His Spirit. We must be careful that we do not allow another Jesus or another gospel to lead us into error.

The next part of pareisago is the Greek word eis which means “into”. Usually men or women from within the ranks of Christianity will run these false teachings alongside (para) true doctrine for the purpose of getting their deception into (eis) the church. The final part of this word is the Greek word ago. This word means “to lead”. The end result of false doctrine is for individuals to be led astray.

The Greek word pareisago reveals that false doctrine runs right alongside true doctrine, to get it into the body of Christ and to lead individuals astray.

The sad fact of the matter is that many times the deception is brought into the body of Christ by respected leaders and laymen. Therefore, we must learn to eat the meat and spit out the bones or we will find ourselves choking on what we should never have consumed.

Hebrews 13:9 tells us not to be not carried away with divers and strange doctrines. The church must not be quick to embrace every teaching that comes from the pulpit. We must learn to sift the teachings given to us through the filter of the scriptures. The word of God will expose which is error and which is truth. We must pay attention to what God’s word is saying. If what we are hearing is not lining up with the word of God, we would save ourselves from deception and heartache if we would just learn how to spit out the bones.

In Matthew 22:29, Jesus told the Sadducees that they didn’t know the scriptures very well. I believe this is one of the major problems of the body of Christ today. We do not know the scriptures or the power of God. We have settled for less than God’s manifest presence in our midst. We have neglected spending time at the Master’s feet in prayer and adoration of who He really is. We have accepted the teachings of man instead of the word of God. We have negated the power of God because we do not know Him in the way that we should know Him. We have embraced everything that has been dished out to us, but we have not yet learned how to embrace the Cross and the Christ who died upon it.

The early church tapped into this power as they gathered together in one accord and began to seek the Lord of glory. They didn’t seek after new techniques or the latest Christian fad; they sought after the power of the Holy Spirit and they received the power needed to evangelize the whole known world. They possessed what many of us do not possess today.

They spent time with Jesus and as a result of their relationship with Him; they experienced His power to seek and save that which was lost. They manifested His power to those who needed His supernatural touch.

If we want to see the power of God manifested in our midst, we must focus our eyes upon Jesus and allow ourselves to be saturated with His word so that we will be able to discern between that which is truth and that which is error. May the Lord turn us from that which is counterfeit to that which is genuine.

Tozer Made Easy - Part 10 of 10

by Dan Grubbs

The Pursuit of God - Chapter 10: "The sacrament of living"

Editor's note: If you’ve been following along, you know that the editor has taken each chapter of the book The Pursuit of God by A.W. Tozer and published here a short study in the form of articles. Chapter 10 is the final installment of this series. We hope you have found the series helpful to you in your walk with Christ.

Basing his last chapter on the doctrine found in 1 Cor. 10:31, Tozer ends his book on a triumphal note. “Whether, then, you eat or drink or whatever you do, do all to the glory of God.” His main point for us to understand is that we cannot have internal peace if we divide our lives into the sacred and the secular.

This false division of life causes inner turmoil and tends “to break up so that we live a divided instead of unified life.”

Merging two worlds

We live in two worlds simultaneously, the fleshly or natural and the spiritual. When we keep them separate, we “are uneasy most of the time ... with a feeling of deep frustration.” This is not the light yoke that Christ promises the repentant believer. But, we subject ourselves to this by trying “to walk a tight rope between two kingdoms and [we] find no peace in either.”

Tozer’s claim is that this dualistic life is not only unhealthy physically and spiritually, it is “wholly unnecessary.” He teaches that a divided life between the sacred and the secular is not founded in the New Testament. Christ Himself is the example, saying He does all things to please the Father.

This example was echoed by Paul who teaches us that we are to do all things to the glory of God. This isn’t just platitudes, this is the genuine way of the Christian walk. Tozer explains it this way, “It opens before us the possibility of making every act of our lives contribute to the glory of God.”

All things can glorify God

It begs the question, can eating and drinking and the banal things of life be an act of reference? Tozer, as well as the Apostle Paul, teaches that this is the case. “It may be said that every act of life is or can be as truly sacred as prayer or baptism or the Lord’s Supper.

Many may still disagree with this notion. However our author wrote that if we are saved and give ourselves wholly to God, all acts are holy. “By one act of consecration of our total selves to God we can make every subsequent act express that consecration.”

As Christians, we must not make a mental or actual division between the sacred and the secular or we will live divided lives. Once we get past this dilemma, the reality of living in a unified manner for Christ, it will “condition the complexion of our thoughts.”

Our morning meditations must include this training. We must recall to our mind frequently that our daily acts can be acts of worship and can give glory to God. “The knowledge that we are all God’s, that He has received all and rejected nothing, will unify our inner lives and make everything sacred to us.”

Disciplined sacramental living

Tozer explains that the old way of thinking will want to creep back into our lives because Satan doesn’t want the whole of our lives to be about God. He writes, “It will take intelligent thought and a great deal of reverent prayer to escape completely from the sacred-secular psychology.”

Offer every thing we do to God. He will accept them. Remind God in our time of private communion that our intention is to make all our activities for His glory. Or in Tozer’s wonderful style, “Let us practice the fine art of making every work a priestly ministration.”

A contributing factor to our erroneous belief that we keep things separate is the fact that many Christians believe in sacred places or things.

“It is little short of astonishing that we can read the New Testament and still believe in the inherent sacredness of places as distinguished from other places.” Tozer laments that this false doctrine has been allowed to be perpetuated for centuries.

An omnipresent spirit of worship

When Christ was crucified, many things took place. Not the least of which was the total access of the true believer to God. No longer was God limited to the High Priest on the Day of Atonement. The veil before the Holy of Holies was torn in two. Remember Christ’s own words, “Neither in this mountain nor in Jerusalem will you worship the Father.” Worshipping God is a spiritual matter, not a matter of place or time or things.

Many denominations have let the sacredness of things creep back into the liberty we enjoy through Christ’s work. And it was from this “bondage reformers and puritans and mystics have labored to free us.”

Tozer also cautions us to understand that the concept of sacramental living doesn’t mean that all things are equal or of equal importance in this world or the next. “One act of a good man’s life may differ widely from another in importance.” He uses the example of Paul’s work as a tentmaker as an example. “Paul’s sewing of tents was not equal to his writing of an epistle to the Romans, but both were accepted of God.”

Why we act is most important

Driving home his point with his best shot, Tozer continues to explain, “It is not what a man does that determines whether his work is sacred or secular, it is why he does it,” (emphasis added). Lay people should never consider what they do as inferior to that of the act of a preached sermon. It is the motive of the act that is the key to it being a sacred act done for God’s glory or not.

A spiritual condition is required. Tozer tells us that we must, “Sanctify the Lord God in [our] heart.” Upon doing so, except for our sins, nothing we will ever do will be secular. One who lives this way is pleasing to God. “All he does is good and acceptable to God through Jesus Christ. For such a man, living itself will be sacramental and the whole world a sanctuary.”

The Pursuit of God along with The Knowledge of the Holy are two of Tozer’s most popular and impactful writings. I strongly encourage everyone to read and re-read these important, yet short, books.

Tozer Made Easy - Part 9 of 10

by Dan Grubbs

The Pursuit of God - Chapter 9: "Meekness and Rest"

A popular British comedy shown here in America is titled, “Keeping Up Appearances.” Each episode centers around a middle-aged woman who is desperate to ensure everyone in her sphere of influence considers her to be posh and high society.

The fact is, however, she and her whole family are just everyday people. The humor ensues when she goes to great lengths to protect the complex façade she has created for the outside world to admire. She is breathless at every turn and drags her compliant husband through one fiasco after another. This woman is so busy creating a false life that she fails to notice she’s not living at all.

Funny thing is that we’re all like this in some way or another. We have much to hide from the world that we’re afraid to reveal. And it takes a lot of work to hide our faults. In fact, we are never done with the business of considering how we are viewed by others around us. It’s part of our sin pathology. Our core sin, pride, keeps our pathological engines running, sometimes racing, to ensure we do not lapse into revealing our true selves to the world.

Christ addressed this very thing which is the topic of Tozer’s ninth chapter, “Meekness and Rest.”

Tozer helps us understand that the Beatitudes are the “exact opposite of the virtues” that characterize the way humans live their lives. This, to our unrelenting detriment.

The portrait of human society

The opposite of the Beatitudes is what we see today and is the primary reason we experience many trials and tribulations in our lives. “Pride, arrogance, resentfulness, evil imaginings, malice, greed: these are the sources of more human pain than all the diseases that ever afflicted mortal flesh.”

Tozer shows us that it is in this condition that Christ came and spoke godly words when He uttered “blessed are the meek; for they shall inherit the earth.”

In this chapter, the author points out that the word meek is too often misunderstood. He shows us that Christ explained it later when He invited men to take up His yoke and bear a light burden.

Christ’s burden is different from man’s burden. Man’s burden is borne by every human — “it is altogether an interior one.” Our burden is self-love and pride which is at the heart of our sin. We are oppressed by this burden for, “the heart’s fierce effort to protect itself from every slight, to shield its touchy honor from the bad opinion of friend and enemy, will never let the mind have rest.”

But, Christ’s burden is different. It is light! And when we are released from the burden of man, we find we are at rest. “The meek man cares not at all who is greater than he, for he has long ago decided that the esteem of the world is not worth the effort.”

This is real rest for which many seek. A rest that only following and believing Christ can bring. A rest that comes from seeing oneself from God’s perspective. Tozer encourages us, “come on, humble yourself, and cease to care what men think.”

Meek does not equal weak

Don’t equate a meek godly man with someone who is weak in faculties. “The meek man is not a human mouse afflicted with a sense of his own inferiority. Rather he may be in his moral life as bold as a lion and as strong as Samson; but he has stopped being fooled about himself.”

So what about this inherit the earth promise? That’s a good question and should be answered by what we value compared to what God values. The meek Christian understands that the world will not understand godly values and he has stopped worrying about it. The meek Christian is at rest in knowing that the things God values are eternal and he will one day inherit the earth. “He will be patient to wait for the day when everything will get its own price tag and real worth will come into its own. Then the righteous shall shine forth in the Kingdom of their Father.”

When we put ego and pride aside and take up Christ’s burden, we find we “will have attained a place of soul rest.” We have God as our public defender and are at peace.

Like Lucifer, pride is our sin

Our desire to shine and stand apart from others for our own ego is not any different than that of the great angel Lucifer. Did not he want to shine brighter for others to see? Did not he want to be something he really was not? For his sin of pride, Lucifer lost his position with God and will spend eternity in turmoil. What did Lucifer gain for his pride?

What do we gain in our pride? We gain a tumultuous life filled with constantly defending ourselves against the world. We gain heartache and pain. We gain cruelty and corruption. We gain quarrelling and mistreatment. We gain the consequences of our sin, which are the opposite of the Beatitudes Christ so eloquently articulated on the Mount of Olives.

Our pride is a heavy burden. It is breaking us under its pressure, according to Tozer. He writes, “There is no release from our burden apart from the meekness of Christ.”

Rest at the foot of the throne

In a prayer at the end of this chapter, Tozer asks God to help him take God’s “easy yoke of self-forgetfulness.” This is the condition when Christ is on the throne and the other elements of our life are aligned with Jesus. When we place ourselves on the throne of our life, we bear a burden that is impossible in order to keep ourselves on that throne.

Christ calls us, “Come unto Me, and I will give you rest.” Are we experiencing a life of rest or a life of tumult? Are we defeated by trials or do we allow God to defend us?

Or better put by our author:

The rest He offers is the rest of meekness, the blessed relief which comes when
we accept ourselves for what we are and cease to pretend. It will take some
courage at first, but the needed grace will come as we learn that we are
sharing the new and easy yoke with the strong Son of God Himself. He calls
it “my yoke” and He walks at one end while we walk at the other.”

Tozer Made Easy - Part 8 of 10

by Dan Grubbs

The Pursuit of God - Chapter 8: "Restoring the Creator-creature relationship"

This chapter takes a simple look at our relationship with God because our relationship is a simple one. If we feel it’s complicated, then it is we who have clouded it and mixed it up. It’s this mix up that Tozer addresses in Chapter 8 — the dealing with a properly ordered relationship between man and God.

The author indicates that justification is the “restoration of a right relation between man and his Creator, a bringing back to normal of the Creator-creature relation.” This is, of course, a reference to being born again and all that means regarding our sin, Christ’s atoning sacrifice, and the indwelling of the Holy Spirit.

God is the reference point

But, to better understand the relationship, Tozer backs us up to defining a fixed point, which is the I AM, from which we have established our relationship as a human. God is the center, so to speak, but our “difficulty as seeking Christians stems from our unwillingness to take God as He is and adjust our lives accordingly. We insist upon trying to modify Him.”

In a succinct paragraph, Tozer sums it up:

As the self-existent One, He gave being to all things, and all things exist
out of Him and for Him. Every soul belongs to God and exists by His
pleasure. God being Who and What He is, and we being who and what we are,
the only thinkable relation between us is one of full lordship on His part and
complete submission on ours. We owe Him every honor that it is in our power to
give Him. Our everlasting grief lies in giving Him anything less.

As humans, in our search for the true post-justification relationship with God, we will gladly accept the challenges and failures of “bringing our total personality into conformity to His.” Yet, Tozer doesn’t let us rest with the intellectual reality of this, he pushes us to understand that being rightly aligned with God means a “voluntary exalting of God to His proper station over us and a willing surrender of our whole being to the place of worshipful submission which the Creator-creature circumstance makes proper.”

According to Tozer, this will change us as children of God. We will see things differently and the way we think will be transformed. The transformation, Tozer writes, “will begin to surprise us by its upsurgings and its outgoings.”

We gain in our submission

When we acknowledge God’s actual position, we become willing worshippers without shame or worry. Our sense of purpose becomes evident to us. “Let no one imagine that he will lose anything of human dignity by this voluntary sell-out of his all to God. In exalting God over all, he finds his own highest honor upheld.”

Among many other biblical accounts of God’s people, Tozer points to Christ as our ultimate example. He indicates that Christ did not seek His own honor, but the honor of God, the Father who sent Him. This is worth considering as Christ is fully God Himself. Tozer references Christ who explains that self-honor is nothing, but only honor from the Father is desirable and eternal.

The self can get in the way

Does Tozer believe this is an easy position to take, this total sell out to God? No. He explains that a “God-above-all” position is challenging — especially when self will gets in the way. “The mind may approve it while not having the consent of the will to put it into effect.” As written in earlier chapters, man must tear the self out and replace the vacancy with God and ascribe to Him all that He is deserving to receive.

What is the result? Simply this, if a man will glorify and consider God above all things in life, including the self, then God will unveil Himself more to the believer and place all His resources at their use. For God knows that “His honor is safe in such consecrated hands.”

Tozer Made Easy - Part 7 of 10

by Dan Grubbs


The Pursuit of God - Chapter 7: "The Gaze of the Soul"

Tozer takes the complex concept of faith and expands on our understanding by writing that “faith is the gaze of a soul upon a saving God.”

High-sounding words, certainly. But, the metaphor is referring to that inward eye that “looks at” or contemplates the natural and supernatural.

This chapter is more practical advice about true faith than an exercise to define it. Therefore, Tozer encourages us to gaze with our inward eye at God. He uses a short illustration to help us understand this idea of faith and “looking”. He writes of the snakes biting the Hebrews in the wilderness and they were to only “look” with their eyes and be healed. This is an indication of the heart of the one doing the looking.

Christ is always our best example and Tozer points us to Christ for this, too. He wrote, “Indeed Jesus taught that He wrought His works by always keeping His inward eyes upon His Father. His power lay in His continuous look at God (John 5:19-21).”

More than a one-time act

According to the author, faith is summarized in Hebrews. It tells us that we are to be, “looking unto Jesus the author and finisher of our faith.” According to Tozer, we gain understanding that “faith is not a once-done act, but a continuous gaze of the heart at the Triune God.”

He teaches in this chapter that faith and believing and looking are synonymous and the scriptures do bear him out. This makes believing that inward attention focused on God and His Son.

Can we do this continually? It would be to our benefit and Christ’s joy if we did. But, we fail at times. Tozer explains that “God takes [intended belief] for our choice and makes what allowances He must for the thousand distractions which beset us in this evil world.”

Where is consideration of ourselves? This is a dangerous consideration as it distracts us from God and may demonstrate that our faith wasn’t genuine. According to Tozer, the very idea of faith in God is the “least selfregarding of the virtues.”

This inward looking to our Creator is what will assure us of a successful walk with Him. If we find we don’t experience the joy and peace we are promised in life, there is only the self to examine. Tozer put it this way:

The man who has struggled to purify himself and has had nothing but repeated failures will experience real relief when he stops tinkering with his soul and looks away to the perfect One. While he looks at Christ the very things he has so long been trying to do will be getting done within him.

Does faith save us?

This is an intriguing question to which many Christians would answer yes. Tozer answers it this way, “Faith is not in itself a meritorious act; the merit is in the One toward Whom it is directed.”

Again, faith is a focusing of our gaze on Christ and the installation of blinders to our own desires. More eloquently that most can put it, Tozer tells us that when lifting our inward eyes to gaze upon God, He will respond in a joy-giving way. “When the eyes of the soul looking out meet the eyes of God looking in, heaven has begun right here on this earth.”

Gazing at God is simple

Contemplating God and believing who He is will not require a theologian’s knowledge. It is a simple thing. And this simplicity, according to the author, is easy enough for the least of all of mankind.

This believing (a.k.a. looking) requires nothing more than a willing heart. No religion or special items or special time or special place is required. This is God ensuring that “the one life-and-death essential can never be subject to the caprice of accident.”

Our teacher lets us know that he understands that we must attend to the things of daily living. Most humans cannot spend their waking moments in continual contemplation of God and His word. Tozer indicates that solid Christians do focus their attention to earthly affairs, but also have “within them a secret communion always going on.” Our attention can be drawn to focus on a responsibility, but following that, our attention must fly “at once to God again.”

Perfecting the gaze

This “looking” is very much like a spiritual discipline. Some view it as a combination of spiritual disciplines, such as prayer, meditation, Bible study, stillness.

Enhancing these practices to perfect and sharpen our gaze on God are living and serving in a body of believers. But, our personal relationship, our one-on-one walk with God, will be most impacted by our inward gaze of Him.

What does that really mean? Leave it to Tozer to give the answer to that question. He writes, “When the habit of inwardly gazing Godward becomes fixed within us we shall be ushered onto a new level of spiritual life.”

Himself pointing to a favorite Christian writer, Tozer was a student of Nicholas of Cusa. He quotes Nicholas in this chapter to further illustrate his point. As complex as the words may be, they are worth the effort to understanding the gaze of our soul toward the Author and Perfector of our faith. Nicholas of Cusa wrote of when God’s gaze meets ours:

There is the source of all delights that can be desired; not only can nought
better be thought out by men and angels, but nought better can exist in any mode
of being! For it is the absolute maximum of every rational desire, than which a
greater cannot be.

Tozer Made Easy - Part 5 of 10

by Dan Grubbs

The Pursuit of God: Chapter 5 - The Universal Presence

Tozer, in this fifth chapter, does not let the sleepy Christian rest on a simplistic understanding of the omnipresence of God or, to use his words, the divine immanence. His observation is that Christians really don’t think deeply about this or they would see much more than the simple idea that God is everywhere. Instead, Tozer points out that if God’s immanence or omnipresence were deeply rooted in our thinking, we would live a different life.

He spends needed space explaining, often in very poetic terms, that God simply is “here” and there can be no place that He is not. If this weren’t true, according to Tozer, God couldn’t be the Cause of all that is and worthy of the lives we give Him.

But, there seems to be an intellectual hurdle that most Christians don’t clear when it comes to this all-important fact about God. Tozer writes, “These are truths believed by every instructed Christian. It remains for us to think on them and pray over them until they begin to glow within us.” It’s clear that the author felt we are not glowing with this knowledge.

“If God is present at every point in space, if we cannot go where He is not, cannot even conceive of a place where He is not, why then has not that Presence become the one universally celebrated fact of the world?”

So, we’re prompted to ask why do we not “universally” glow with this knowledge. The answer can be found in the words of Jacob who cried out in wonder, “Surely the Lord is in this place; and I knew it not.” Tozer writes that Jacob, and all mankind, have never been without the ever-present immanence of the Creator. But, somehow, through our unwillingness, our hardheartedness or imperception, we miss God in our presence. According to the writer, “Men do not know that God is here. What a difference it would make if they knew.”

Key to unlock our closed hearts

In the chapter, Tozer explains that there is a difference between the reality of the Presence and the manifestation of the Presence. In other words, God is always there. But, when we take note of Him, He is manifest to us. If we want to continually have the manifestation of our God, keep ourselves fully aware of God’s presence, then we must “surrender to the Spirit of God, for His work is to show us the Father and the Son.” Tozer writes that if we cooperate with the Holy Spirit in this way, God will “manifest Himself to us” and that is the difference between a luke-warm life and a life on fire for God filled with the joy of glorifying Him.

If we are truly in pursuit of God, we will meet Him because God seeks to reveal Himself to us. It’s not that God isn’t present and we need to find Him. We first must deeply contemplate that God is ever-present and wants to make Himself manifest to us in our daily endeavors. Tozer puts it more eloquently:

Our pursuit of God is successful just because He is forever seeking to manifest Himself to us. The revelation of God to any man is not God coming from a distance…to pay a brief and momentous visit to the man's soul. The approach of God to the soul or of the soul to God is not to be thought of in spatial terms at all. There is no idea of physical distance involved in the concept. It is not a matter of miles but of experience.

Differences of experience

If God is ever-present, for all Christians, why is it that some people seem to have a closer experience than others? God’s desire is to manifest Himself to all without prejudice or favoritism. So what’s the difference? “All He has ever done for any of His children He will do for all of His children. The difference lies not with God but with us.”

The difference, according to Tozer, is our “spiritual receptivity”. Some cultivate and feed and foster their spiritual awareness so they experience God, or better said, God makes Himself manifest to them. King David put it aptly, “When thou saidst, Seek ye my face; my heart said unto Thee, Thy face, Lord, will I seek.”

Tozer calls it receptivity. Simply, it’s the sensitivity to always know and feel that God is with us, in our presence. Our pursuit of God is dependent on this receptivity, which he writes can vary in intensity based upon our own true desire to see God’s face — not a desire of the mind, but one that is lived out in action. This receptivity can “be increased by exercise or destroyed by neglect.”

Result of a lack of receptivity

Failure to seek and perceive God’s presence, according to the author, causes a breakdown in our churches. A deliberate and disciplined link with God requires a commitment of our lives, not just our time. It is often slow. Too slow for many Christians who, according to Tozer, are impatient to work for something they desire. He writes, “We read our chapter, have our short devotions and rush away, hoping to make up for our deep inward bankruptcy.”

As lamentable as this sounds, there is hope if we return to the ways of the Bible. Tozer points to times in the past when great movements led people back to the Bible. But, it’s not the momentous events Tozer speaks of in his book, The Pursuit of God. It’s about the individual seeking the face of God. What this chapter and the book is trying to help us understand is simply this:

Let any man turn to God in earnest, let him begin to exercise himself unto godliness, let him seek to develop his powers of spiritual receptivity by trust and obedience and humility, and the results will exceed anything he may have hoped in his leaner and weaker days. Any man who by repentance and a sincere return to God will break himself out of the mold in which he has been held, and will go to the Bible itself for his spiritual standards, will be delighted with what he finds there.

In summary, the unprecedented fact of God’s universal presence is unquestionable. And He is there and willing to reveal Himself to us. We are created to be receptive to Him if we will only genuinely seek Him. This is what Tozer refers to as the pursuit of God. The perception and realization of God will only increase with our practice of the pursuit.