Friday, January 27, 2012

"The Effective Invitation" by R. Alan Street. Chapters 8 and 9

Chapter 8 of The Effective Invitation: A Practical Guide To The Pastor by R. Alan Streett is called “How to Prepare and Deliver a Public Invitation.” Street states that the ideal conclusion serves three primary purposes: it serves as an effective closing, it applies the truths spelled out in the sermon to the lives of the listeners (What does the sermon mean to me?), it calls upon the listeners to take immediate action in response to what they have heard. Streett quotes L.R. Scarbourough: “The invitation is the logical climax of the evangelistic sermon. Without it the message is incomplete and its effects unknown.” As the conclusion is the most important part of the sermon, the invitation is the most important part of the evangelistic sermon. But it is here that most ministers fail. Reasons vary as to why most fail, but one major reason is that most do not know how to give a good invitation. Relying on the Spirit’s power, one must learn to prepare and plan the invitation with the same care as the rest of the sermon. Prayer is the key. Communion with Christ gives us Christ’s own burden for souls (Rom. 9: 1-3). After reaching this point, much of the battle will have been won. We must rely on the Spirit as we prepare and deliver an effective invitation. How does one transition from the message to the conclusion? One way, utilized by Billy Graham, is to ask an appropriate question, such as “What are you going to do about it?” You can ask scriptural questions (Mt. 22:42, 1Kings 18:21, Acts 16:30). Or you can close with a statement of promise (2Cor. 5:17, Jn. 3:3, Col. 3:10, Ezk. 36:26). Then the evangelist must give theological instructions; Peter did not allow the question “What shall we do?” (Acts 2:37) to go unanswered. People must be called to repent, believe, and follow Christ openly, unashamedly. These terms must be clearly defined and given scriptural support. The proper use of persuasion must be present. Streett quotes Dr. Robert Dale: “To leave the truth to do its work, and to trust the hearts and consciences of our hearers to apply it, is a great and fatal mistake.” Streett also quotes J.I. Packer: “[ Evangelism is] is communication with a view to conversion.” (See Lk: 14:23, Acts 17:4, 18:4, 19:8,26, 28: 23,24). To persuade successfully, one must be persuaded one’s self that Christ is the only path to salvation, make the appeal personal (with plenty of personal pronouns), use appropriate scriptures (see Heb. 4:12, Ps. 119:30, Rom. 10:17, 2Tim. 3: 15), if your invitation moves the will of your hearer and brings it into submission to the person of Jesus Christ. There are two avenues of approach to the will: the intellect and the emotions. A man can be motivated to specific action if his mind is convinced it is reasonable and his heart is convinced it is necessary. Use of a motivational theme is a highly effective method of reaching the will through the intellect and emotions. A topic of interest, interspersed with appropriate scriptures and exhortations, will lead to appropriate responses. One set of scriptures and exhortations should reach the mind, the second set the heart, all with the goal of moving the will. But the conclusion does not end here. There must be a call to public commitment, a response to what one has heard. Says Streett: “Emotions can be roused and the intellect stirred, but unless the sinner is challenged to exercise his will and given the opportunity to do so, it is unlikely he will do it on his own. This is why the public invitation is the hub of the evangelistic sermon.” One must choose one’s method of public invitation. It should be simple and personal. People are ready to act; keep it short. Memorize the appeal so as to maintain eye contact. Have a conversational tone, you are speaking to individuals here. Be serious, showing the depth of your concern. Don’t rush, weigh your words carefully. Don’t engage in distracting mannerisms or behavior that attracts attention away from the message. Introduce no new material. Wait for the Holy Spirit to produce results; pray after the message as Satan will be actively trying to prevent people from responding (Eph. 6:12, 2Cor. 10:4). After prayer, one must be ready to accept the results. Wait until the people have stopped responding. If there is little, or no response, wait a few minutes before closing.

Chapter 9 is entitled “Invitational Models.” Invitational models fall into two categories: those that call for an immediate response and those for a delayed response. All have a record of success, all have drawbacks. Through trial and error, the pastor/evangelist must learn which one suits his personality and theological interests as well as his church setting (ex.- is the church large or small?)

THE DELAYED RESONSE:

The After Meeting- It eliminates the pressure to make an immediate decision, eliminates the embarrassment of coming forward, it eliminates the dramatic element and circus atmosphere of a public invitation, it separates the sincere seekers from the curiousity seekers, it gives a quiet place for the pastor to speak to enquirers.

Special Appointments- Allows the pastor and seeker a mutually convenient meeting time, it shows the pastors concern for the individual, and provides privacy in dealing with the seekers spiritual needs.

The Signing of Cards- It allows the pastor to meet with the seeker in the seeker’s own home, eliminating the distractions of an altar call or a noisy room, allowing both to be more open with each other.

Special Classes- Allows time for a relationship to build between pastor and seeker, guarantees that the instruction will be thorough.

The Delayed Altar Call- The Holy Spirit is given time to work without the pressure of time, the people will know what to expect, they will not be caught off guard.

The Dangers of the Delayed Response- God calls sinners to be saved immediately (2Cor. 6:2, Mt. 4:17, Mk. 1: 16-20, Mt. 8: 21-22), allows the convicted person to quench the workings of the Spirit to get their minds off the issues at hand on onto the things of the world, it gives Satan an opportunity to snatch away the word placed in the sinner’s heart, the Holy Spirit may not draw that person in the future.

THE IMMEDIATE RESPONSE:

The Altar Call- Calls for an immediate decision, motivates the new believer to confess Christ to others in the future, eliminating fear of public testimony, his open confession places his lifestyle in public view.

The raising of hands and standing at the seat- Allows for a immediate, public response when coming forward is impractical.

The Act of Public Confession- No one knows who has made a decision until they have publicly responded, eliminating pressure.

The Progressive Invitation (The weakest model)- It calls upon responders to take steps they never intended to take. Some would not raise their hands for prayer if they knew they would be called forward. They feel trapped and embarrassed.

Baptism- Many churches consider baptism to be the initial act of public confession after conversion. Many pastors testify to successful responses to public invitations when the service is opened with baptism. Baptism is a picture of the death, burial, and resurrection of Jesus Christ, and it reinforces the gospel message preached immediately afterward. Many unsaved relatives are present that would not normally attend church.

The Private Decision- Instead of calling responders forward, the pastor asks that people let him know of their decision before they leave the building. It is immediate, but eliminates pressure. Informing the pastor is an indicator of sincerity.

The Dangers of the Immediate Response- It is susceptible to gimmickry, the tendency to number all inquirers as converts, lack of follow-through counseling. Counselors should have the gift of exhortation.

Wednesday, January 18, 2012

"The Effective Invitation" By R. Alan Streett. Chapters 6 And 7

I have read the next two chapters of The Effective Invitation: A Practical Guide to the Pastor by R. Alan Streett. Chapter six, “Answering the Critics”, deals with objections to the practice of extending a public invitation during the service. Streett deals with nine objections from David Martin Lloyd-Jones. Streett lists nine objections from Lloyd-Jones (LJ) and then answered them. Streett’s answers are in caps:


1. An invitation puts pressure on the human will; the will must be approached indirectly through the intellect and the emotions. LJ IS CORRECTLY CONCERNED THAT AN INVITATION NOT BE GIVEN WITHOUT A CLEAR PRESENTATION OF THE GOSPEL GIVEN FIRST. HE IS CONCERNED ABOUT GOSPEL PRESENTATIONS THAT SEEK TO MANIPULATE PEOPLE RATHER THAN MOVE THEM BY A CLEAR PRESENTATION OF THE GOSPEL.

2. Many who come forward are responding to the personality of the preacher, general fear, or psychological influences rather than for spiritual reasons. THIS DIFFICULT TO PROVE OR DISPROVE. AGAIN, LJ IS CONCERNED WITH ABUSES OF EXTENDING AN INVITATION. THESE ABUSES DO NOT NEGATE THE LEGITIMACY OF THE INVITATION.

3. The invitation is tacked on to the end of the sermon, thus dividing the proclamation into two parts. TO COME FORWARD IS A PUBLIC DECLARATION THAT AN INWARD CHANGE HAS OCCURRED IN RESPONSE TO THE GOSPEL MESSAGE. THIS IS THE BIBLICAL PATTERN. AFTER PETER PREACHED ON PENTECOST HE CALLED ON THOSE WHO REPENTED IN RESPONSE TO HIS SERMON TO PRESENT THEMSELVES FOR BAPTISM.

4. The practice implies that those who respond have some power to save themselves. LJ IS CORRECT, MAN HAS NO POWER TO SAVE HIMSELF. BUT “THROUGH THE POWER OF THE WORD AND THE MINISTRY OF THE HOLY SPIRIT, MAN’S MIND IS ENLIGHTENED TO RECEIVE THE GOSPEL AND HIS WILL FREED TO RESPOND.” STREETT QUOTES LEITON FORD ON THIS; FORD POINTED TO JESUS COMMANDED A MAN TO DO WHAT HE COULD NOT DO PHYSICALLY, STRETCH OUT HIS HAND (MT. 12: 13) AND COMMANDED LAZARUS TO LIVE (JN. 11:43). “AT THE INVITATION TIME GOD SPEAKS THROUGH THE EVANGELIST, CALLING THE SPIRITUALLY DEAD TO COME TO LIFE (2COR 5:20). IT IS GOD, NOT MAN, WHO RESURRECTS THE SOUL AND ENABLES MEN TO LIVE.”

5. Most evangelists who issue public invitations are attempting to manipulate the Holy Spirit. This objection may spring from LJ’s Calvinist understanding of election that only those chosen by God will be saved. THE DOCTRINE OF ELECTION HAS NO BEARING ON THE PRACTICE OF PUBLIC INVITATIONS. THE PREACHER IS COMMISSIONED TO PREACH THE GOSPEL AND ISSUE THE CALL TO ALL PEOPLES. HE/SHE GIVES THE MESSAGE AND WAITS FOR THE REPLY.

6. People who come forward are not responding to a conviction of sin, but are hoping for some benefit, such as acceptance of others or escape from judgment. WE CANNOT DISCERN THE PRIVATE MOTIVES OF INDIVIDUALS. THE EVANGELIST MUST GIVE CLEAR INSTRUCTIONS THAT THROUGH THE INVITATIONS GOD IS CALLING SINNERS TO REPENT AND PUT THEIR FAITH IN CHRIST FOR SALVATION. THOSE WHO COME FORWARD SHOULD BE DIRECTED TO TRAINED WORKERS WHO CAN ASCERTAIN WHY THE PEOPLE CAME FORWARD.

7. A public invitation encourages people to think they are saved if they came forward. This objection is linked to objection #6 and can be answered in the same way.

8. The public invitation supplants the Holy Spirit and His work. The evangelist preaches the sermon, then the Holy Spirit convicts of sin and draws people to Christ. An evangelist who issues a public invitation co-opting the work of the Spirit. “THE MINISTRIES OF THE EVANGELIST AND THE SPIRIT CANNOT BE SO NEATLY CATEGORIZED AND SEPERATED. RATHER THAN WORKING EXCLUSIVE OF EACH OTHER, THEY ARE UNITED. THE EVANGELIST IS A FELLOW WORKER WITH THE HOLY SPIRIT. TOGETHER THEY PREACH, CONVINCE, PERSUADE, AND CALL MEN TO CHRIST. THE APOSTLE PAUL SAID TO TIMOTHY, ‘THE LORD STOOD WITH ME THAT ALL GENTILES MIGHT HEAR’ (2Tim. 4:17).” SEE ALSO COL. 1:28,29, MK. 6:20, REV. 22: 17. THE EVANGELIST IS DEPENDENT UPON THE HOLY SPIRIT AND LOOKS TO THE SPIRIT TO DRAW MEN TO CHRIST.

9. No one ever “decides” for Christ. LJ IS HUNG UP ON TERMINILOGY AND IS INFLUENCED BY THE DOCTRINE OF IRRESITABLE GRACE. GOD DOES INDEED CHOOSE MEN, BUT GOD HOLDS MEN ACCOUNTABLE FOR THEIR RESPONSE TO GOD’S CHOOSING THEM.



Chapter seven is called “Extending a Public Invitations—The Reasons Why?” Streett gives scriptural reasons which were gone over in chapter four. He also gives historical reasons which will not be gone into here. He then gives practical reasons:

1. The public invitation is a practical way to accomplish the main task of evangelism: winning people to Christ at the earliest possible moment.

2. People under the conviction of sin miss half of what is said, all they know is the need to be saved and they have no clue about how to be saved. A public invitation helps clear up their confusion.

3. A call to come forward offers help to those who have heard the entirety of the Gospel message but are confused as to its meaning.

Psychological Reasons:

1. Man needs an outlet for response. When the heart and mind are stirred, there has to be an avenue of expression. The inward workings of the soul seek physical manifestation. Failure to provide an outlet leaves souls burdened and psyches frustrated.

2. People are mentally conditioned to expect it. To extol the benefits of receiving Christ and not give an opportunity leaves people confused and disappointed.

Consequential Reasons:

1. Christian observers recall their own walk forward and are motivated to rededicate themselves to Christ.

2. Christians who bring their unsaved friends to Church will be assured that their friends will have an opportunity to be saved.

3. People will be stirred to become soul winners.

4. It builds up Christian observers spiritually.

Affects on Pastors and Evangelists:

1. They witness the lost being saved.

2. They can measure the effectivenss of their presentation.

3. They have immediate access to new converts, thus being in a position to disciple them.

Tuesday, January 17, 2012

Word Study: Righteous

From God’s Strategy In Human History by Roger T. Forster and Paul Marston:

The words “justify” and “righteous” are from the same Greek root.

To quote Dr. Leon Morris on the word justify, “When we turn to these passages where the verb ‘to justify’ occurs, there can be no doubt that the meaning is to declare righteous rather than to make righteous.”

Morris states that the modern western conception of the word righteous is not at all what the biblical term means. Today we think a righteous person is someone who lives up to a code of conduct; a perfectly righteous man would be one who lived according to some moral law. This understanding of the term righteous makes it an ethical term. This understanding is similar to the Greek understanding of the term. But this is not the Hebrew understanding of the term. To quote Morris, “The Hebrew concept is not grasped by making a facile equation with the Greek…or the English ‘righteousness’, it is not an ethical term but a religious.” Why is the term religious? To the Hebrews the term righteous meant primarily that a man was right with God and only secondarily that he would act in a manner befitting this position. The righteous are those acquitted at God’s bar of justice and righteousness is the standing of those who have been acquitted. This concept of a great assize was developed and elaborated by the rabbis. All men would be tried by God; some would be accepted as righteous, others condemned as wicked. It was from this mindset that the New Testament terminology concerning righteous and righteousness was derived. The righteous man is one who is accepted by God , the one who conforms to His way. To the Hebrew, being righteous meant, by primary definition, being right with God and ethical behavior was the expected result and reflection of this.

God’s righteousness: (How can God be righteous if righteous means to be right with God? The word means slightly more than this. It is used five times as an adjective referring to God) Jn. 17:25(General reference), Rom 3:26, 2Tim 4:8, 1Jn. 1:9 (God’s forgivness is in accordance with the laws of His holy nature) , Rev. 16:5 (Here the Lord is shown to be righteous by the process of just judgement, which is in accordance to the meaning in 2Tim. 4:8).

Job and Righteousness: In view of the Hebrew concept of the term righteous, Job was righteous before God in that he was in right standing before God. (The same could be said of Lot and Noah.) Job’s claim was to be in a fundamentally right standing with God, and because of the Hebrew concept of the term, God condoned what he said. See Job 13: 18, 40:8. It is this background that gives understanding to the questions asked in Job 9:2, 15:14, 25:4. In each case it is one’s standing with the Lord that is in question and the implication is that one cannot earn that standing in his own strength. To quote Morris, “The Bible does not necessarily condemn the claim of a man to be righteous. What is wrong is a claim to be able to make oneself righteous, i.e., to earn God’s acquittal.”

Gentiles, Jews, and Righteousness: The Hebrew understanding of the term righteous must be applied to verses such as Rom. 9: 30-32. If we applied the ethical understanding of the term, the verse would seem to say, “The Jews were trying very hard to lead moral lives but the Gentiles were not. Then the Gentiles found themselves acting morally and Jews could not.” This is certainly not the intended meaning. Paul was referring to the Jews attempt to achieve right standing with God through their intense quest to keep the whole of the Law. Its not that the Gentiles had no interest in being right with God, but their interest was small in light of the obsession of the Jews to keep the Law. The Gentiles were acquitted, had right standing with God through faith, not the works of the Law.

Word Study: Chosen And Elect

From God’s Strategy in Human History by Roger T. Forster and Paul Marston.

Chosen and Elect- From the Greek word eklektos. Does imply unmerited favor, but the main idea conveyed is that God has bestowed an office, has given a task, a responsibility to perform. Those chosen have a calling, a vocation. We cannot “uncall” ourselves, but we can refuse to perform the task. Used in 6 different contexts (This list includes verses containing the adjectival or verbal forms of the word as well as the noun [eklektos]. The verses many are called but few are chosen will be dealt with below. The only other uses of this word are Lk. 10:42, 14:7, Acts 6:5, 15:7, 22, 25, Rom. 16:13, 1Cor. 1:27, 28, 1Tim. 5:21, James 2:5, 2Jn. 1, 13. None of these are important to this study.):

1. Of Christ: Lk. 9:35, 23:25, 1Pet. 2:4, 6 (Is. 42:1). Jesus is the only eternal Son, the only candidate to be the Messiah, but chosen in the sense of fulfilling a task (Is. 42:1, 49:3, 5, 6 [see also Lk. 2:32]). There is a link between Christ’s chosenness (eklektos) and his belovedness (agapetos)- Mt. 17:5, Mk. 9:7 (“This is my beloved Son…”)and Lk. 9:35 (“This is my Son, my chosen…”). We see that when either “elect” or “chosen” are applied to Christ, its primary meaning is not one of selection, but one of belovedness. See Lk. 23:35, 1Pet 2:4, 6 where the connection between chosenness and belovedness is made. Since Church is elect in Christ, the same connection between the two words is made.

2. Of the Church in Christ: Rom. 8:33, Eph: 1:4, Col. 3:12, 1Thess. 1:4, 2Tim 2:10, Titus 1:1, 1Pet. 1:2, 2:9, 5:13, 2Pet. 1:10, Rev 17:14. (Mt. 24: 22-31, Mk. 13: 20-27, Lk. 18:7?) Central idea in Eph. 1:4-we are chosen IN Christ. The Church is elect because it is in Christ and He is elect. Also, the Church’s election involves a task: WE have been blessed in every spiritual blessing in the heavenlies with Christ(Eph. 1:3, 2:6) , but in the heavenlies, there is a battle against the powers of wickedness(Eph. 6:12). Being elect means we are to fight in Christ’s armor, Eph. 6:2. We take up Christ’s task. We are to be the light of the world as he is the light of the world, Mt. 5:14, Jn. 8:12. Words about Christ in Is. 49 eventually applied to our task as Christ’s body. God will be glorified in Christ (Is. 49:3) and in Christ’s body, the Church (Eph. 3:21). God did not select who would repent and who would not. We were not chosen to be in Christ but we are chosen because we are in Christ. Our election is not separate from His election. What the Church has in Christ: Eph 1:3 and 2:6, 1:4, 1:6, 1:7, 1:11, 1:13, 2:13, 3:12. We share in His belovedness (Eph. 1:6 [only a hint here], Col. 3:12, 1Thess. 1:4, 2Thess. 2:13, Acts 15:25, Rom. 11:28, 2Tim. 2: 10-12, Rom 8: 1 [No condemnation for those IN Christ Jesus], 17,18, 32-34). Is. 49:7-the words speak of Christ, in Rom. 8: 31, 33, 34, Paul applies words to the Church. As those who are descendants of Jacob are chosen, those who are in Christ are chosen-as Christ’s death is ours, so is His election. Our election in Christ is a corporate election-We are living stones as Christ is (1Pet. 2:4,5) and we are elect as He is (1Pet. 2:4,6,9). You are God’s building (1Cor. 3:9) and you are the Temple of God (1Cor. 3: 16). “You” is plural, “Temple” is singular. The Church is collectively God’s Temple, built on the foundation of Christ. The Church is an organism of living stones with Christ as head. To become part of the building by God’s grace is to share in its election. Noah was chosen, Noah’s family was chosen in Noah.

3. Of the nation of Israel: Acts 13:17, Rom. 9:11, 11:28. (Is. 45:4, Dt. 7:7) God chose them from among all other nations; the whole nation was chosen. Israel’s task was to prepare the world for the Messiah, to bless the whole world. Some fell away from God’s purpose for them. God knew in advance what their reactions would be. The choice of the nation had nothing to do with the eternal destiny of individuals. Paul attacks belief of national selection as a guarantee of heaven in Rom. 2 and 9. God put His name on Israel (Num. 6:27), the name of God was blasphemed among the Gentiles when Israel failed to live up to her calling (Ezk. 36:20, Rom. 2: 24), yet God used Israel’s disobedience to stir the Gentiles to repentance. This was a corporate election. God did not chose certain individuals to be Jacob’s descendants, it was because they were descendants that they were elect. Birth was not only way to experience this election. One could chose to become an Israelite, Ruth 1:16. She entered Israel’s choseness so that she was in the linage of the Messiah. Choseness of Israel linked to task of servanthood (1Chron. 16:13, Ps. 89:3, 19, 105:6, 42,43, Is. 65:15).

4. Of believers within the nation of Israel: Rom. 11: 5, 7. Elect according to grace. Two groups, saved and unsaved, in Israel (Rom. 1:16-18, 2: 6-11, 3:19). Faith/grace verses works under the Law, Rom. 4:2-6. Can divide Romans into chapers 1-3-distinguishing the two groups, chapters 4-8-the mechanics of justification and salvation, finishing with thoughts on the future of the Church, chapters 9-11-returns to issue of two groups in Israel. Its not that Abraham had no choice but to have faith. Abraham’s faith earned him nothing, but God reckoned it as right standing. Faith brings right standing only because God in His grace reckons it as such on the basis of Christ’s finished work. Grace/faith inseperable, to be contrasted to works/debt.

5. Of the 12 disciples: Lk. 6:13, Jn. 6:70, 13:8, 15:16, 19, Acts 1:2, 24, 25. Apostles chosen, including Judas, who Peter said fell from his office. (Acts 1:17-25) God alone chooses. Unmerited. But not an irresistible blessing. A privilege, an opportunity for blessing, but also for condemnation. Same applies for the choosing of Israel. Salvation or condemnation came first to the Jews, then the Gentiles. Jesus had foreknowledge that Judas would betray him, but did not cause Judas to do so.

6. Of Paul: Acts: 9:15. See also Acts: 22:14, 1Cor. 9:1, 15, etc. Paul occupied a special position as an Apostle with the other Apostles and is thus called “a chosen vessel.”

Note: Augustine, in maintaining that God chose who would repent and go to heaven while the rest went to hell, incorrectly applied #’s 4 and 5 to the eternal destiny of individuals.

Thursday, January 5, 2012

"The Effective Invitation" by R. Alan Streett. Chapters 4 & 5

I have read the next two chapters of The Effective Invitation: A Practical Guide For The Pastor by R. Alan Streett.

Chapter 4 is entitled "Evangelists and Invitatons." Here the author points out that contrary to the insistance of the critics of the public invitation, the public invitation predates Charles Finney by about 1,900 years. 1st century preachers publicly called on sinners to make a public witness of their repentance, faith, and baptism.  With the legalization of Christianity in the Roman empire and its later becoming the state religion, membership in the empire came to be seen as membership in the Church and so the public invitation fell into disuse until the Reformation. Still, there were those who still preached for a public response. In the early Church, Gregory of Nazianzus and John Chrysostum preached in this way. St. Patrick of Ireland was another; it is recorded that during his ministry 120,000 converted to Christ and 365 churches were formed.  In the middle ages, Boniface and Bernard of Clairvaux carried on the practice, as did Peter Waldo and his followers, the Waldensians. The Waldensians would travel in twos and preach in the streets for a public response.  The first person in modern times to practice mass evangelism was the Jesuit Jacques Bridaine (1701-1767). Jonathan Edwards exorted those who wished to respond to his messages to meet him privately. In one account he writes, "I received into one communion about a hundred before one sacrament, and fourscore of them at one time, whose appearance, when they presented themselves together to make an open explicit profession of Christianity, was very affecting to the congregation: I took in nearly sixty before the next sacrament day."  George Whitefield followed a similiar method: "Preached at six in the evening from the Court House stairs to about six thousand people. I find the numbers that came Tuesday to my house [seeking spiritual instruction] greatly increased and multiplied." John and Charles Wesley ended all their sermons with an appeal to come to Christ. They used four basic methods to extend a public invitation:
1. Exorters were to be on the lookout for anxious souls.
2. Seekers were enjoined to attend the mid-week service  to join in public prayers as a sign of public faith.
3. Those that repented were encouraged to step forward and publicly seek membership.  These were formed into local societies for prayer, Bible study and evangelism.
4. Those anxious about their souls were encouraged to make their way to the mourners bench, or anxious seat at the front.
It was Charles Wesley who first coined the phrase "anxious seat," but it was Finney who popularized the practice. Yet in Finney's ministry, the attendance to the anxious seat was not an end in itself. Those who went were incouraged to make their way to the inquiry room for private instruction. William Booth, Spurgeon, and Moody followed a similiar practice. Someone wrote of a Moody sermon: "...it was organized to counsel the hearers to act, not just listen; they had either to agree to what Moody was asking them to do, or deliberately refuse to do it.  This was the essential structure of all his sermons."

Chapter 5 is called "Billy Graham's Use of the Public Invitation." Streett provides a history of the development of Graham's practice in extending the invitation. Then he discusses how Graham transitions from the body of the sermon to the invitation. Graham begins an invitation with a key transitional question such as "What do I have to do?" Graham makes sure this question is raised in the hearts of the hearers by audibly expressing it. Then he answers the question. Graham explains why he wants people to come forward. People, according to Graham, want and deserve to know why the appeal is made. Examples of such explanations include that man sins publicly and needs to be forgiven publicly, or Christ died publicly on a cross and wants us to live publicy for him. The central theme of Graham's sermons is the cross of Christ. While Graham's sermons are logical and well structured (he rarely employs emotion), Graham depends on God's power alone, mediated through the Holy Spirit, prayer, and God's Word, to draw men to God. "I used to think in evangelism I had to do it all, but now I approach evangelism with a totally different attitude. I approach it with complete relaxation. First of all, I don't believe any man can come to Christ unless the Holy Spirit has prepared his heart...I don't believe any man can come to Christ unless God draws him. My job is to proclaim the message." 

Monday, January 2, 2012

Teaching Activities

I am still teaching a class at church on Wend. mornings at 10 a.m. For the past couple of months we have been studying Mark's gospel. We left off last time at Mk. 7:23. While I do prepare beforehand, discussion is open to all and so one never knows how far we will go beforehand.

Last Fall I preached on the Ten Commandments in Carrolton, OH.

Advent Studies

Before Christmas I read Classic Sermons on the Birth of Christ, edited by Warren Wiersbe, as an aid for meditation upon the Christ's birth. I have read it before and it is interesting to note that the sermons I enjoyed the most the first time I read it are not the ones I found spiritually helpful this time around. This is not to say the former do not have material good for the heart and the head. But some of the sermons I dismissed as not particularly helpful the first time around have I think been of lasting spiritual impact this time around. Particularly some of the preachers whose sermons were considered to appeal to the heart rather than the head. I specifically refer to the sermons by George H. Morrison, Clarence Mccartey, Clovis Chappell, George Truett, and Walter Maier. I remember reading the long sermon by Spurgeon and thinking it was boring; this time it excited me as well as fed my soul. There were three sermons that I felt were duds during the first reading and still consider them so: those byAlexander Whyte, A.T. Pierson, and H. P. Liddon.  A secondary motive for reading these sermons is to get ideas for short advent messages of a minute or two to be given during services. An added benefit to this volume is that it introduces us to sermon collections we would never have heard of otherwise. Next Christmas I plan on reading my copy of Augustine's sermons.

What Is The Church?

The following scripture study is from "The Church of God, or What is the Church and What is Not" by D.S. Warner. While I classify this with my ordination reading, this small pamplet was not required reading. This was read to show that I am exploring past writings of the Christian affiliation I am a part of.

1. What is the Bible definition of the Church? Eph. 1: 22-23, Col. 1:8, 24. "The Church is the body of Christ.  And being the body of Christ, it necessarily includes all his members...No sect contains all the body of Christ, therefore no sect is the Church of God.  Then as honest men, who expect to be judged by the Word of God, let us never call anything the Church but the body of Christ;i.e., all the saved, either universally, or in any given locality."

2. Who Is The Founder Of The Church?  Christ purchased, founded and built the Church.  Heb. 11:10, 22-24, Heb 3: 3-4, Acts 20:28, Eph. 5: 25-27, Mt. 16:18.

3. When Was The Church Built?  Mt. 16:18 speaks of the Church being built in the future; 1Cor 3:9 speaks of the Church being already built. See also Eph. 2: 20-22, 1Pet 2:5.  "In A.D. 29 Christ said, 'I will build my church.'  In A.D. 56, and after that the apostles said, 'Ye are God's building'; 'are built up a spiritual house.'  So the Church was built between 29 and 56 A.D.  It is true that the church began under the labors of John the Baptist, Jesus and the Apostles, before the day of Pentecost.  Many beleived and entered the kingdom then, and constituted material for the Church.  But the coming of the Holy Spirit was the point of time when the church was really built and set in order as seen in 1Cor 12:6, 11-13, 18, 24.  The church is defined as 'his body, the fullness of him that filleth all in all' (Eph. 1:23).  The church proper then did not exist until the fulness of Christ came,which was on the day of Pentecost..."

4. Who Is Its Foundation?  Is. 28:16, Ps. 18:31, 1Cor 3:11, Eph 2: 20-21. "In the last text we see that the apostles were the foundation-stones. If we were held to apply 'the rock' in Mt. 16:18 to Peter, there is nothing in such an application of the text that conflicts with the Scriptures. The apostles all being foundationstones, of course Peter was one of them. He does not single out Peter here because he had any preeminence over the rest, but because he was conversing with him, and his name, Cephas--a stone--called out the assertion. For evidence that all twelve were foundations, see Rev. 21:14. Christ is the all-underlying foundation. The apostles, being first chosen and inspired to give us the New Testament, were foundation-stones occupying a connecting position between Christ the Rock, and the rest of the building. Christ is then the only Rock. 'Other foundation can no man lay.'..."

5. Who is the head of the Church? Christ.  "The head of an institution is its lawmaker.  'For the Lord is our judge, the Lord is our lawgiver, the Lord is our king; he will save us' (Is 33:22)"  See Eph 1:22, 4: 15-16, 5: 23-24, Col. 1:18, 2: 18-19, James 4:12.

6. What is the door of the Church? Christ.  Jn. 10: 7, 9, Eph. 2: 18.  "In these scriptures we see clearly that Christ is the door of the church and salvation the mode of induction, and that it is a door that stands open continually, and no man can shut.  Christ is not the door of any sect, therefore no sect is the church of God.  The experience of salvation does not constitute a person a member of any sect on earth; therefore they are not the church of God.  All sects have a door, a manner of admitting members, that is open and shut by men; hence they are unlike the church of God, whose door no man can open and shut.  They are therefore not his church." (This is not to say that any specific Christian fellowship is not part of the universal Church.  No particular fellowship can claim to either constitute the entirety of the Church or can declare someone to be saved or unsaved based on membership in that fellowship.)

7. Who takes members into the Church?  The Triune God.  Acts 2: 46-47, 1Cor 12: 13, 18.  "Here the setting of the members into the body, or adding to the church, is ascribed to God, to Christ, and to the Spirit.  Of course these are one, the Triune God."

8.  Who are members of the Church?  "If, as we have seen, salvation is the process of entering the Church, it follows that no one is in the Church who has not salvation."  See Eph. 3:15, 2:19.  "Then it follows that only the sons of God, such as are born of the Spirit, are in the Church.  See 1Jn. 3: 8-10, 5:18.

9.  Who organizes the Church? Answer: The Holy Spirit.  See 1Cor. 12: 8-11, 27-28, Acts 20:28, 2Cor. 3:5-6, Eph. 4: 10-13, 1Cor. 12: 18, 24-25.  "Other scriptures also show the harmonizing of the body of Christ by the hand of God and through the Spirit.  But those given are sufficient.  One thing, however, we shall mention, and that is the laying on of hands by the elders in ordaining elders, etc.  That this pertains to the organization of the Church, we freely allow.  But it is never called organizing the Church.  God ordains a way of qualifying and choosing, and his ministers ordain in the sense of recognizing the divine call and dedicating thereunto.  This order is clearly seen in Acts 13: 1-4...The Church, then, is organized by the Lord, who sets all the members in the body as it pleases him and distrutes the gifts and callings through his own wisdom to all the members of the body. Men may organize a human compact, but never the divine body which is the Church..."

10. How many Churches has God? Answer: One.  "Every description of the divine church shows its oneness. 'Other sheep [Gentiles] I have, which are not of this fold: them also I must bring...and there shall be one fold [church], and one shepherd.'" (Jn 10:16) Rom. 12: 4-5, 1Cor12: 12, 13,20, Eph. 2: 14-16, 4: 4-6, Col. 3:15. For verses comparing the Church's relation to Christ to the relationship of a wife to a husband, Hos. 2: 19-20, Rom. 7:4, 2Cor. 11:2, Jn. 3:29, Is. 54:5, Eph. 2:19, 3:15.

11. But does the Bible speak of more than one Church? Answer: No.  "The word 'church' frequently occurs in the plural form, but never in the sense of sects or denominations. When more than one church is spoken of it is always the one church of the living God in different localities." Acts 9: 31,14: 21, 23, 15:41, Rom. 16:4, 1Cor. 4:17, 7: 17, 16: 1, 19, 2Cor. 8: 18, Rev. 1:11.

12. Does the Bible teach the unity of all believers? Answer: Yes.  Jn. 17: 11-12, 20-23, 1Cor. 1:10, Gal. 3:28, Phil. 1: 27, 2: 2, Rom. 15: 5-6, Acts 4:32.

13. What is the basis of union? Gal. 3:28, Rom. 12:5, Jn 17: 11-12, Is. 62:2, Eph. 3:15 ("From whom the whole family in the heavens and on earth is named."), Acts 20: 28, 1Cor. 1:2, 2Cor. 1:1, 1Cor. 10:32, 1Cor. 11:16, 22, 15: 9, Gal. 1:13, 1Thess. 2: 14, 2Thess. 1:4, 1Tim. 3:5, 14-15.  "Here are twelve instances of the title, 'church of God.'  This corresponds with the Saviors prayer, and is the common appellation.  But as there was but the one church, the qualifying part of the name was not needed in every instance."

14.  What is the bond of union? Answer: Love.  Col. 3:14, 2: 2, Rom. 8: 35-39.

15.  What experience perfects us in oneness? Answer: Entire sanctification.  "In connection with his prayer for oneness, the Savior prayed the Father to sanctify the disciples and all that would believe in him through their word, which includes us. 'And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be perfect in one.' Jn. 17: 22-23. Sanctification, perfection, or the glory of Christ, each relates to the same experience, and this makes God's children one.  'For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them bretheren.' Heb. 2:11." See Eph. 4: 11-13, 1Pet. 1: 18-19. "The salvation of the Lord, which qualifies us for heaven, makes us one on earth...All efforts at union but that of God's holiness is as pounding cold, crooked pieces of iron against each other to make them fit together. The more blows the more crooks and differences. Put them into a furnace of white heat and they will lose their cold, stiff , crooked individuality, and flow into one mass.  That is God's way of uniting his people in the fire of the Holy Spirit...Freedom from sin knits together in love...On the plain of Bible holiness no outward observances are made a test, in fact, nothing is made a test of fellowship.  For holy men 'judge not according to the appearance, but judge righteous judgment.'  'If we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus Christ his Son cleanseth us from all sin' 1Jn. 1:7.  Fellowship is of the Spirit (Phil. 2:1) and exists where heart-purity exists. It is the conscious blending of hearts filled with the same Holy Spirit...One may have been lead into all truth; the other not.  This does not interupt fellowship. Nevertheless it is the duty of such as 'know the truth' in meekness to instruct those who do not. Ignorance of some truth does not destroy fellowship, but resisting the truth does because it forfeits salvation. We must not sanction people's errors, but if they are saved show our love and fellowship to them so long as we do not get the evidence that their wrong doctrines have become wilfil, or they have in some way lost salvation.  Then fellowship ends, but love and kindness still continue in faithful efforts for their salvation.To ignore fellowship simply because of some doctrinal error is bigotry.To agree to disagree, or to put on equality truth and error, is Babel confusion."

16.  What does the Bible say of sects? 1Cor. 12:25, Rom. 16: 17-18, Titus 3: 10-11, 1Pet. 2: 1-3, 1Cor. 11: 18-19 ("Here we see 'heresies' means the same thing as division.' "), 1Cor. 3:1-4, Gal 5:20.

17.  Can we observe the ordinances outside all sects? "The New Testament clearly shows that Christ enacted certain ordinances, namely baptism, or in plain English immersion; the washing of the saints' feet; and the Lord's Supper. But we need join no sect to observe these. They do not belong to any sect on earth; but they are placed in the body of Christ for the exclusive observance of its members."

18.  Can we meet to worship without a sect? "Is it so that God's children cannot meet to worship him unless they meet in some sect name, some name other than the one Christ told us to meet in?  Thank God, we find no difficulty in assembling together outside all sect names and inclosures. But sectarians are actually so blind that they think holy men cannot convene together to worship God and enjoy any means of grace unless they join some eartly craft; as tho all grace were in a sect, and nothing in Christ."

19.  Is the Church visible without a sect organization? Answer: Yes. 1Cor. 6:15.

20.  In coming out of sects do we have to form another sect? Answer: No. "When a non-professing sinner is converted to God and born of the Spirit, he is thereby made a member of the Church of God, but is in no sect at all.  And since there is no command in the Bible to join any sect, he can obey all the Word and keep salvation in the church without ever joining a sect, and so can every saint of God on earth do the same...The question is not , What system is most practical for all Christians to adopt as a basis of union? but, What foundations do all Christians actually and necessarily stand on?  By abiding only in Christ, his body the church, we stand on the foundation which includes all Christians in heaven and earth; and not as a member of any sect, or cut-off faction...But since the Word of God commands us to abide only in Christ and declares us 'all one in Christ Jesus,' 'one body in Christ,' by staying in him only in whom all Christians must abide and in whom there are no sinners, we are joined to all saints and seperated from all sinners and stand free before God of the great transgression of sectism."