Me with my lovely wife, Kathy:

Saturday, February 28, 2015

Looking back to not only where I've been, but where we've been:

In a couple of previous posts, here, and  here, I've talked about the transitional phase of life and ministry that I'm in, right now.  Since I last posted on the subject, things, as they sometimes do with the passage of time, have cleared up a bit.  After March 15, I'll be a part-time associate pastor with a missionary component thrown in.  At least for now.  The church's commitment on this is only for the rest of year, and I'm entering a phase of life when very little, besides heaven, is long-term.  If you are really curious, you can find out more here.

Tomorrow and the following Sunday, 3/8/15, I decided I'd do some looking back at a couple of messages that have particularly motivated and given definition to my ministry--a couple of capsules of ecclesiastical autobiography.  For most of my life I have preached messages.  I have preached sermons about sermons--the Sermon on the Mount, for example.  Having preached in the same church for more than 40 years, there are plenty of times that I have preached the same message.  The first message I preached as Pastor of Covington Bible Church, I've probably preached 25 times (On March 15, I'm planning to use that one for my half of a tag-team sermon.  I'll start and Pastor Doug will finish.), but I don't remember preaching about one of my past sermons.  (We'll be posting the videos of the message at our Truthcasting site.  I'll try to remember and post the links in the comments on this blogpost.

As I said, the past message, as will tomorrow's message, have an autobiographical element to them.  I grew up spiritually in Fundamentalism.  I owe much to that heritage, but I am bothered that so many have taken an excellent heritage and squandered it.  They have forgotten what to be fundamental about.  They are the reason that I seldom use the title to describe myself.  I don't think I've changed all that much.  Much, maybe most, of the movement has.  You can listen to the message, when it is posted, to find out more, but below are a couple of good articles that help explain Fundamentalism and what has become.

  • The first article was published last summer by Biola University.
    The Fundamentals vs. 'fundamentalism'The Fundamentals publishing project is a part of the history of fundamentalism in America, to be sure, yet the two words are also different in important ways
    Note especially the last section on legacy.
  • The second is published by Wheaton College's Institute for the Study of American Evangelicals.  The article, titled simply "Fundamentalism" gives a brief history of the movement.
  • This third, very short, article, by Alvin Pantinga, is, using the standard of many Fundamentalists, vulgar.  He uses the term that technically means that one's mother is a canine several times and with several regional variations in his brief article. If you are going to be insulted or bothered by that don't click the link.   I include the article, with warning to stay away if you are likely to be offended, because it gives a clear picture of how most people outside the movement see it.  They regard "Fundamentalist" as a " term of abuse or disapprobation"--an insult.  Again I offer a warning.  Here is the link.
    Keep in mind though, that sometimes being insulted is a good thing.  I didn't tell you this was easy.
A while back in the midst of a health crisis I recited my heart-health heritage.  It is awful, full of people who died young and had major crises/surgeries even younger, but we don't have the privilege of picking our ancestors.  Since most of us were young and dumb when we started our Theological journey, we didn't have a lot of intelligent choice over that heritage either. What we do with our heritage is another matter.  I'm still working on that.

Wednesday, February 11, 2015

A "Senior Religious Leader" Condemns the Murders in Chapel Hill.

I just read, on a friend's Facebook page, about the murder of three young adults in Chapel Hill, NC.
The killings have an obvious inflammatory twist.  The victims were Muslim.  The alleged perpetrator is an atheist who had made his anti-religion views known.
My friend had merely posted the first story with the comment "awful."  I absolutely agree.
Another comment-er said, "How sad. Three non-extremist Muslims killed by an extremist atheist. I wonder what his reasoning was."  Again I agree, but not because "three non-extremist Muslims were killed by an extremist atheist."
I started writing the following as a comment on my friend's Facebook wall, but then realized it was too much for that venue.  Even though my friends page has a bigger audience than this blog, I choose to write my comments here.

I agree this is a terrible act.  I do take exception to the comment, however, that implies that this act is sad because of the religious views of the victims, or the lack of religion, and extremism of the alleged perpetrator.  What is horribly sad is that three people--image-bearers of our Creator and therefore possessing lives of value beyond our ability to measure or express--were wrongfully killed.  The Sixth Commandment does not contain any commentary on the racial or religious make-up of the people under consideration.  People's lives are worthy of protection because they are people. Period!  Adding to the tragedy of what happened in Chapel Hill is that, apparently, another human being, who likewise bears God's image, has so distorted that image that he was willing to perform such a heinous act.
The second news story above indicates that the motivation for this killing my not have been religious at all, but, rather, a dispute over parking.  If that is the case, is this crime any less awful?  Not in the least.  We should be outraged because God's standard for human habitation on His earth has been violated, and because His image has been further marred.
The first story indicates that some folk interested in making a political/social justice statement out of a horrible tragedy are calling for "senior religious leaders" to condemn this act.  I'm sure I'm not who they have in mind, but I am a religious leader, and I am almost 65, so I qualify.


I condemn all unwarranted taking of human life.  I uphold the sanctity of human life without regard for racial, social, national, religious, or gender-related considerations.  The accused in this case should be given a fair trial.  The families and friends of the victims should be able to grieve the loss of their loved ones without political or media pressure.  Their community, including Christian neighbors and friends should reach out to them with comfort.  There should be no attempt to build a riot, demonstration, or petition-drive on the back of this crime.
Further, to stretch my already thin "religious leader" status even more, I wish to go on record as upholding the sanctity of all human life.  People's lives' have value because of the image of God that we bear.  That is true in Chapel Hill, Mosul, Afghanistan, and wherever the life of a fellow human being hangs in the balance.

Monday, January 12, 2015

Lasts and Firsts, #2

I know that nothing is impossible with God, and I know that Moses didn't really get started until he was eighty.  (I'm fifteen years from that starting line.)  I know, however, that, unlike the great leader
of Israel, I probably won't live to be a vigorous hundred and twenty.
Looking at things with, what I hope is an appropriate, realism I have to conclude that some of my last chances have passed.  The first time I preached to Covington Bible Church as pastor is now more than forty years past.  The last time I will speak in that role is just a couple of months away.  What I can accomplish in that role is largely past.  I could go on and list other lasts, and speak of other opportunities that are past, but I'd rather focus on firsts and new possibilities.
For the first time in a long time I find myself in a situation where I know that I don't know exactly what is next.  It is frightening, but kind of exhilarating, as well.  I would like to think that I haven't been addicted to functioning within my comfort-zone, but serving in a local church context--the same local church all my life, doing the same basic tasks for decades--is something that I have enjoyed.  That is likely to change.  My ministry within the church will be different.  I'm already exploring possibilities and making plans to work outside that context.  As I already said, there is a lot that I don't know.  I do know that for the first time the possibilities are a lot more varied than at any time I remember.  There are  a lot more possibilities than certainties.
That is driving me to count on one great certainty.  "I will never leave you or forsake you."  (Jesus Christ).  I've known that as long as I can remember, but this is the first time I've had to cling to that promise with such tenacity.  My comfort ought to have nothing to do with how deep I am in my zone, rather I need to be concerned with how close I remain to my Lord.  I'd like to think that I've doubted that truth or struggled to live in the light of it for the last time.  I can't.  I am, however, beginning to see it more clearly.
That's not a bad first.

My last post also had to do with these musings.  It was the first in this series.

Monday, January 5, 2015

I'm doing some musing on the phase of life I'm in.  It is a time that is filled with more uncertainty than I'm familiar with.  It will involve change.  There is an element of struggle.  My two grandpas died at 25 & 60, my dad at 63.  As I approach 65, I'm very aware that the continuation of my time on this earth is not something I can take for granted.  I want to use the time I have for God's glory.

I'll be posting some thoughts on "Lasts & Firsts" in the near future, but today I want to be intensely practical.  Shortly after March 15, 2015--my 65th Birthday and the day that Rev. Doug Williams will take the role that I have occupied for all of my adult life, Senior Pastor of the Covington Bible Church--I will begin a short-term ministry.  This could lead to longer-term possibilities.

I'm seeking a team of people who will partner with Kathy & me in this next phase of serving the Lord.  If you think you might be interested, send me a note at, and I'll send you a letter explaining this opportunity.

Happy New Year & God bless,

Monday, December 1, 2014

Additional Materials on today's chapel message, God's Story in His Own Words:

This morning it will be my privilege to share a message I put together for Easter 2014.  It is a message that consists entirely of Scripture.  The Easter message can be viewed here.

Since I'm presenting this message at a Bible College chapel, I'm hoping that some of the "preacher-boys" will be interested in doing something similar.  With that in mind I'm posting links to some resources related to the message in this bog post.

In the handout that I distributed when I shared the message at Easter you can find a list of the scripture used:

Shortly after Easter I put some of my reflections about the message in a blog post.  These include some thoughts that might help someone else who is interested in undertaking such a project:

If you read that article you will find that part of the encouragement for doing this message came from viewing a similar message.  You can find it here:  (, click on "watch the sermon.").

The message I will be preaching this morning is a slightly shortened version of the Easter message.  ABC posts most of their chapel messages.  Watch on this page.  It may show up there.

Monday, August 11, 2014

What is the gospel? #4:

The vast amount of response to these posts (bit of self-deprecating sarcasm, there) has become so great that I can't keep up anymore.  So this will be my last post on this, at least for the foreseeable future.

On the question of whether the more traditional understanding of the gospel is correct or needs to be expanded, I land firmly on both sides of the fence.  (When I speak of "traditional," I am speaking of my tradition.  To be more clear, this definition by W. A. Criswell, taken from a list in a previous post, is a fair example of what I'm speaking of.  The message from our Lord Himself is that Christ suffered and was raised from the dead and that remission of sins should be preached in His name to all people. That is the good news. That is the message. That is the gospel!”  - W.A. Criswell, from “The Remission of Sins” in Basic Bible Sermons on the Cross, 85.))  A perusal of the list in that previous post, or a survey of the more complete list, from which I took my list will give you an idea of what I mean by an expanded meaning of the "gospel."

Over the past few days I walked with the Apostle Paul through the book of Galatians.  In doing a word search in Galatians I find 11 times that the Apostle uses the word "Gospel."  It is clear from his opening salvo, 1:6-9, that Paul is very interested in preserving the integrity of the Gospel.  N. T. Wright also recognizes that Galatians is a gospel saturated book.  His article though it is not precisely along the lines of this discussion is worth reading.

A couple of quick points that I draw from Galatians.

  • It appears that, in the sense in which he is using the word, Paul sees things in a bi-polar manner.  There is the true gospel, which he shared with the Galatians (and, I presume, with everyone else to whom he ministered) and there are all the other "heteros," "distorted," "contrary" inferior gospels, so-called.  They all suffer a basic flaw--they have no basis in reality (1:6-9, as well as the gist of the entire book).  Paul expresses amazement that they would so quickly desert the truth (1:6).  He sarcastically asks who has bewitched them (3:1).  He is perplexed (4:20).  To say the least, he regards their turn from the pure gospel that he presented as disastrous.
    We should be cautious in two directions.
    1)  We should be sure that we have an accurate, by a Biblical standard, understanding of the gospel, &
    2)  We should be wary of new definitions.
  • I take it from Acts 15, as well as the argument of Galatians, bolstered by Hebrews that the error of the Galatian heretics was adding to the gospel.
    Apparently the defining concept of the Galatian heresy was they held that those who were coming to the Lord needed to be circumcised--the par-excellence mark of Judaism--in order to be saved or to fully progress in their walk with the Lord.  Note Paul's argument in 2:3, 2:11-21 (Paul regarded this behavior he confronted as a threat to the "truth of the gospel."), 5:2-12 (It would be difficult to imagine a more graphic rejection of their position than v. 12.), & 6:12-15.
    Adding to the gospel is dangerous.
    In this regard this message, more than half a century old, by Charles Ryrie is relevant.  
  • Erring in regard to the gospel has dire consequences.  When one looks at 6:7-9 in the light of the tenor of the book & 6:12 it would seem that Paul may have had more than fleshly works in general in mind when he warned of the coming harvest.
    It doesn't take a great deal of reasoning to conclude that if one errs in regard to the foundation, the gospel, it will bring negative consequences later.
One can look in the book of Galatians for definitive statements about what constitutes the gospel.  N. T. Wright, in the article referenced above says, "4.1-7 states in one particular form the content of ‘the gospel’."  The vehemence with which Paul defends the gospel he proclaimed to the Galatians--in other places he speaks of "my gospel" (Rom. 2:16, 16:25, 2 Tim. 2:8)--would indicate that he had well-defined the gospel.  We can assume that he is consistent in his preaching.  Therefore we can look to passages like Romans 1:1-18 & 10:8-15, 1 Corinthians 2:1-5 & 15:1-8, as definitive of the gospel Paul preached.  

Having said that, all of which can be construed as an argument in favor of the traditional definition of the gospel, and it is, I will now, switch to the other side--at least partly so.
I will repeat some questions I asked in my second post on this subject, and attempt to answer them based on my observations and thoughts:

  1. Does the Gospel only result in a one-time change, or does it initiate changed life?
  2. Is the result of the Gospel limited to the change in an individual’s life?
  3. Is the goal of the Gospel a saved person or a redeemed church?
  4. Does the message of the Gospel have any implications toward the non-human creation?
  5. Does the presentation of the Gospel only include message of the death, burial, and resurrection of the Lord, and the implications of Christ's saving work to the lives of those to whom I am talking?
I begin to answer these questions, in general, with the observation that   εὐαγγέλιόν (gospel) is a word that was in wide use at the time of Christ's earthly ministry.  To assume that every mention of  gospel is 
referring to the same message is unwarranted.   The good news the angel shared with the shepherds could be different, or at least differently nuanced, from the good news defined in 1 Corinthians 15, both of which are likely different in some respects from the "eternal gospel proclaimed, or to be proclaimed, by the angel in Revelation 14:6-7.
It seems that attempts to redefine and expand the gospel often involve something like this:
"Sure it says in certain passages that the gospel is a presentation of these basic facts, the death, burial, resurrection, and need for faith in these events, for salvation.  But Jesus presentation of the gospel included healing and good works, the goal of the gospel is not a home in heaven for people, but a people of God for the Lord of heaven, the gospel is the fulcrum on which the whole story of God's plan and work pivots.  Without the gospel there would be no church, no redeemed earth, no people of God, living to the glory of God.  If we are going to define the gospel, we must include all of that."
I'm not sure, though I am open to further input.
It seems that the disagreement over the definition of the gospel is at least in part a semantic one.

Used in the sense that the word gospel was used in the popular culture--to announce victory, or the birth or ascension of a king, the good news the angel brought to the shepherds was absolutely cosmic.  It changed everything.
The central events of the gospel as defined in 1 Corinthians 15, not only result in the salvation of individuals, Acts 16:31, but in the formation of the church, 1 Cor. 3:16, & Titus 2:14, but the same gospel-power that saves those who trust the Lord, will someday redeem this earth, Romans 8:18-25.
Clearly the truth that makes up the gospel, if accepted by faith, results in a changed life, 2 Cor. 5:17, Eph. 2:10, James 2:14-26, & 1 John.

So, yes, in our attempt to maintain the simplicity of gospel some of us may have pushed the pendulum too far, but if we make the gospel too complicated for someone to be able to share with a man who is about to commit suicide, Acts 16, we have pushed it too far the other way.

I'm really done at this point, but just to stay honest, I'll briefly answer the 5 questions above.

  1. Does the Gospel only result in a one-time change, or does it initiate changed life?
    Beyond any doubt one of the great errors that has promulgated by the certain sectors of evangelicalism and fundamentalism is the idea that Jesus saves people without changing them.  Yes, the gospel not only saves people from hell, it saves them to good works.
  2. Is the result of the Gospel limited to the change in an individual’s life?
  3. Is the goal of the Gospel a saved person or a redeemed church?
    #3 is not an either or, though it is clear that many of us have overemphasized the individual aspect.  Christ purchased the church with His blood, Acts 19:28.  The impact of the gospel is clearly beyond the individual.
  4. Does the message of the Gospel have any implications toward the non-human creation?
    As I said above the events which make up the gospel also will result in the redemption of this fallen world.  Just a personal concern:  While I'm not saying that gospel presentations like The Big Story are wrong, I wonder whether the move change from talking about sin to talking about a world out of balance has more to do with sin being uncool, and ecology being trendy, than with a clearer understanding of scripture.
  5. Does the presentation of the Gospel only include message of the death, burial, and resurrection of the Lord, and the implications of Christ's saving work to the lives of those to whom I am talking?
    In the sense of doing evangelism, it would appear from Paul's ministry, in particular, that together with the context that defines these facts, the answer is yes.  I mean, if one understands the implications of these facts, and exercises true faith in Christ, who died, was buried, and rose again, he will be saved.
OK, your turn.

Tuesday, August 5, 2014

What is the gospel, #3:

Like most New Testament words that have been infused with powerful Theological meaning the word εὐαγγέλιον (euangelion) was a term already in use in the First Century.  I found this blog where Glen Davis has compiled a number of ancient references of the use of the word εὐαγγέλιον in non-Christian, pre-Christian ways.  The word is used in reference to military victories, the death of an enemy, or the benefits that a human ruler brings to his land.
In the Bible one finds indication that the word is, at least part of the time, used in this general good-news sense.

  • When Luke quotes the word of the angel, in Luke 2:10, "I bring you good news of great joy which will be for all the people."  The verb form of the word is similar to the way a herald in the employ of an earthly leader would use it.  The angelic use of the word is not all that different than the way another announcer used it in regard to a very non-divine matter: "I’ve got good news [εὐαγγέλια ] for you!” I said to them.  “News that are so good, I want to make sure that I’m the first to announce them to you.  It’s the price of sardines, folks!  It’s the best it’s ever been since the outbreak of the war!”
    The Gospel of Sardines, :)
  • Dispensationalists have recognized this general use of the term.  Whether one agrees with their recognition of different gospels--the Gospel of the Kingdom, the Gospel of Grace, and the Eternal Gospel--it is clear that they are right from a historical viewpoint that one cannot automatically assume that every use of the word εὐαγγέλιον, or one of its other forms, means what we have come to understand as "THE GOSPEL."
  • Indeed, some of the modifiers attached to "gospel" indicate that the writers a talking about a particular gospel.  (See below)
  • The Apostle Paul, as the Theologian of the New Testament draws the clearest lines.  He gives a definitive statement of the gospel in 1 Corinthians 15:1-6, and sometimes refers to the message he preached as "my gospel."  Pointedly he warns about "different gospels"--which lead to condemnation rather than salvation. 

    While this list is incomplete, here are some observations about how "gospel appears in the New Testament (This is simply some notes I kept for myself.  I haven't polished them.):
    Gospel, Euangellion is found over 100 times in NT.
    “Gospel of the Kingdom”
    ·        Matt. 4:23
    ·        Matt. 9:35
    ·        Matt. 24:14, “this Gospel of the Kingdom”
    ·        Luke 16:16
    “Gospel of Jesus” (or some other title referring to Christ)
    ·        Mark 1:1
    ·        Romans 1:9
    ·        Romans 15:19
    ·        1 Cor. 9:12
    ·        2 Cor. 2:12
    ·        2 Cor. 9:13
    ·        2 Cor. 10:14
    ·        Gal. 1:7
    ·        Phil. 1:27
    ·        1 Thes. 3:2
    ·        2 Thes. 1:8
     “Gospel of God”
    ·        Mark 1:14
    ·        Romans 1:1
    ·        2 Cor. 11:7
    ·        1 Thes. 2:8,9
    ·        1 Tim. 1:11
    ·        1 Peter 4:17
    “Gospel of the grace of God”
    ·        Acts 20:24
    Gospel & Great Commission, Mark 16:15
    “My Gospel”
    ·        Romans 2:16
    ·        Romans 16:25
    ·        2 Timothy 2:8
    “Different gospel”
    ·        2 Corinthians 11:4
    ·        Galatians 1:6
    On a couple of occasions we find the words, “this Gospel.”  Does that indicate more than one gospel?  Also note Rev. 14:6 “an eternal gospel.”
    Definitive statements about what constitutes the Gospel
    Look at Acts 15:7 & backtrack to what Peter actually did preach.
    Romans 1:16, salvation
    Romans 10:16 & 11:28 indicates that the Gospel is such that it excludes, as well as includes.
    1 Cor. 15:1>>
    2 Cor. 9:13, it is something that can be confessed.
    There are other, heteros, gospels: 2 Cor. 11:4, Gal. 1:6-7
    Note Gal. 1-2.  Clearly from 2:14 it is clear that Gospel includes aspects of Christian life as well as Salvation experience.
    “Gospel of your salvation” Eph. 1:13
    One effect of the Gospel is the breaking down of the barrier between Jew and Gentile, Eph. 3:6
    Hope in heaven comes through the Gospel, Col. 1:5 
    Could part of the current debate be the result of trying to take a word with general meaning, and make it more specific than it is intended to be?
    Einstein is credited with saying something like, "Everything should be made as simple as possible and not one bit simpler."
    As we try to boil Christianity down to its core that is an adage that ought to be kept in mind.

    I appreciate your thoughts.