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altar call

The altar Call is an outward show of how the pastor can emotionally manipulate his followers to do what he says through guilt and other pressure tactics.  It is a power play so that there is visible evidence of a successful sermon.  The (so-called) “Altar Call” is the pastor’s way of  “proving that he is worth his paycheck.”  It is part and parcel of the Man-centered Gospel of the Church Growth Movement in Modern Churchianity.

The church lecture series is all about the man in the pulpit no matter how much he claims to the contrary.  The Cult of Personality is the glue that really holds the congregation together.  Take away the charisma in the pulpit and the so called church that meets in the temple they have built for themselves will dwindle down and die.  The sheeple will find themselves another proxy god to put in the pulpit.  They must have their very own idol to listen to and to worship.

“Not a god,” you say?  Really?  Pastors are the gods over their congregations.  His is the only voice allowed to speak during the lecture and he cannot be questioned about anything he says from behind the so called sacred desk.  He is infallible and not to be questioned.  He demands loyalty and obedience.  His word is law.  The sheeple are conditioned to passively, and unconditionally accept what the man in the pulpit is saying no matter what he says.  The pastor is in fact speaking “ex cathedra” as he is the head of his church no matter who he gives lip-service to.

“I cannot accept your canon that we are to judge Pope and King unlike other men with a favourable presumption that they did no wrong. If there is any presumption, it is the other way, against the holders of power, increasing as the power increases. Historic responsibility has to make up for the want of legal responsibility. Power tends to corrupt, and absolute power corrupts absolutely. Great men are almost always bad men, even when they exercise influence and not authority: still more when you superadd the tendency or certainty of corruption by full authority. There is no worse heresy than the fact that the office sanctifies the holder of it.”   -Lord Acton  expressed this opinion in a letter to Bishop Mandell Creighton in 1887

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My premise is that any man who is given authority over others will, if left unchecked, make full use of that authority for both personal gain and personal power. The amount of corruption by this person will ultimately be decided by the amount of power that is available. As Lord Acton says, “Great men are almost always bad men, even when they exercise influence and not authority: still more when you superadd the tendency or certainty of corruption by full authority.”

In modern Christianity most church congregations are based on a simple design. The authority is vested in the persons of the (so called) clergy, usually at the consent of, or at least the tacit agreement of the (so called) laity. This Catholic Idea of Clergy/Laity came from the teachings of Ignatius, Irenaeus, Cyprias, and Augustine who created and promoted the whole “Christian” class/ caste system. While not addressing the theological issues of this problem Lord Acton actually does a marvelous job of attacking just such a system, “There is no worse heresy than the fact that the office sanctifies the holder of it.” As true today as when Acton said it.

-excerpted from my blog:  https://persifler.wordpress.com/2010/04/12/corruption-is-directly-proportional-to-the-level-of-control-that-is-available/

The “Altar Call” is nothing more than a way for the Pastor to practice his manipulation tactics while stroking his own ego.  I dare say that what most people claim to be a movement of the Holy Spirit is at best ginned up emotionalism brought on through guilt and spiritual/emotional manipulation.  Why would I say such a thing? Because the “feeling” is generally gone by the time you reach the parking lot, that’s why.

Finally, and most importantly, the Altar Call promotes a man-centered humanistic approach to religion and “salvation.”  It portrays a weak frail god who can only work in “his building” following the pastor’s sermon.  I have heard testimonies from folks who sweated bullets all week long until they could get to the Altar Call part of the service so they could get saved.  That screams of a god in a box who is so weak and so inept that that he has to have the work of the Man of god (little “g” on purpose) in order to save someone.  I have also heard of so called soul winners who got people to say the sinners prayer on visitation coaching them to come to church on Sunday and come down during the altar call in order to make their decision official with the preacher.  *groan*   No, no I don’t have all the answers.  I’m just now asking the right questions.  I just know that this Kabuki theatre that is being called “Church” these days is a sham and a shame.

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Just updated all the Marjoe Links.  This is a must watch documentary.

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Charles Finney and the Heresy of American Pelagianism (White Horse Inn)

From Finney we can easily track the Church Growth movements in America that have been used in lieu of true evangelism.

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So we don’t forget you can watch it here:
http://abc.go.com/watch/2020/SH559026/VD55121488/2020-48-victims-forced-confession%20entire%20episode

*EDIT:  You will need to go to ABC and download their player.  (This will also allow you to watch any of their shows on the internet as well)

http://abc.go.com/

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Christopher Peterman has been expelled today, just days before he was to graduate from BJU.

https://www.facebook.com/photo.php?v=10151561551900506#!/DoRightBJU

Watch his statement on video here:  https://www.facebook.com/photo.php?v=10151561551900506#!/photo.php?v=10151561551900506

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Book 1, Chapter 14: In the creation of the world, and all things in it, the true God distinguished by certain marks from fictitious gods.

 

In this chapter commences the second part of the First Book, viz., the knowledge of man. Certain things premised.

I. The creation of the world generally, Section 1 and 2.

II. The subject of angels considered, Section 3 12.

 

Section 1. The mere fact of creation should lead us to acknowledge God, but to prevent our falling away to Gentile fictions, God has been pleased to furnish a history of the creation. An impious objection, Why the world was not created sooner? Answer to it. Shrewd saying of an old man.

Section 2. For the same reason, the world was created, not in an instant, but in six days. The order of creation described, showing that Adam was not created until God had, with infinite goodness made ample provision for him.

Section 3. The doctrine concerning angels expounded. I. That we may learn from them also to acknowledge God. II. That we may be put on our guard against the errors of the worshippers of angels and the Manichees. Manicheeism refuted. Rule of piety.

Section 4. The angels created by God. At what time and in what order it is inexpedient to inquire. The garrulity of the Pseudo-Dionysius.

Section 5. The nature, offices, and various names of angels.

Section 6. Angels the dispensers of the divine beneficence to us.

 

Section 1. The mere fact of creation should lead us to acknowledge God, but to prevent our falling away to Gentile fictions, God has been pleased to furnish a history of the creation. An impious objection, Why the world was not created sooner? Answer to it. Shrewd saying of an old man.

Although Isaiah justly charges the worshipers of false gods with stupidity, in not learning from the foundations of the earth, and the circle of the heavens, who the true God is (Isa 40: 21) yet so sluggish and grovelling is our intellect, that it was necessary he should be more clearly depicted, in order that the faithful might not fall away to Gentile fictions. the idea that God is the soul of the world, though the most tolerable that philosophers have suggested, is absurd; and, therefore, it was of importance to furnish us with a more intimate knowledge in order that we might not wander to and fro in uncertainty. Hence God was pleased that a history of the creation should exist – a history on which the faith of the Church might lean without seeking any other God than Him whom Moses sets forth as the Creator and Architect of the world. First, in that history, the period of time is marked so as to enable the faithful to ascend by an unbroken succession of years to the first origin of their race and of all things. This knowledge is of the highest use not only as an antidote to the monstrous fables which anciently prevailed both in Egypt and the other regions of the world, but also as a means of giving a clearer manifestation of the eternity of God as contrasted with the birth of creation, and thereby inspiring us with higher admiration. We must not be moved by the profane jeer, that it is strange how it did not sooner occur to the Deity to create the heavens and the earth, instead of idly allowing an infinite period to pass away, during which thousands of generations might have existed, while the present world is drawing to a close before it has completed its six thousandth year. Why God delayed so long it is neither fit nor lawful to inquire. Should the human mind presume to do it, it could only fail in the attempt, nor would it be useful for us to know what God, as a trial of the modesty of our faith, has been pleased purposely to conceal. It was a shrewd saying of a good old man, who when some one pertly asked in derision what God did before the world was created, answered he made a hell for the inquisitive, (August. Confess., lib. 11 c. 12) This reproof, not less weighty than severe, should repress the tickling wantonness which urges many to indulge in vicious and hurtful speculation.

In fine, let us remember that that invisible God, whose wisdom, power, and justice, are incomprehensible, is set before us in the history of Moses as in a mirror, in which his living image is reflected. For as an eye, either dimmed by age or weakened by any other cause, sees nothing distinctly without the aid of glasses, so (such is our imbecility) if Scripture does not direct us in our inquiries after God, we immediately turn vain in our imaginations. Those who now indulge their petulance, and refuse to take warning, will learn, when too late, how much better it had been reverently to regard the secret counsels of God, than to belch forth blasphemies which pollute the face of heaven. Justly does Augustine complain that God is insulted whenever any higher reason than his will is demanded. (Lib. de Gent.) He also in another place wisely reminds us that it is just as improper to raise questions about infinite periods of time as about infinite space. (De Civit. Dei.) However wide the circuit of the heavens may be, it is of some definite extent. But should any one expostulate with God that vacant space remains exceeding creation by a hundred-fold, must not every pious mind detest the presumption? Similar is the madness of those who charge God with idleness in not having pleased them by creating the world countless ages sooner than he did create it. In their cupidity they affect to go beyond the world, as if the ample circumference of heaven and earth did not contain objects numerous and resplendent enough to absorb all our senses; as if, in the period of six thousand years, God had not furnished facts enough to exercise our minds in ceaseless meditation. Therefore, let us willingly remain hedged in by those boundaries within which God has been pleased to confine our persons, and, as it were, enclose our minds, so as to prevent them from losing themselves by wandering unrestrained.

Section 2. For the same reason, the world was created, not in an instant, but in six days. The order of creation described, showing that Adam was not created until God had, with infinite goodness made ample provision for him.

With the same view Moses relates that the work of creation was accomplished not in one moment, but in six days. By this statement we are drawn away from fiction to the one God who thus divided his work into six days, that we may have no reluctance to devote our whole lives to the contemplation of it. For though our eyes, in what direction soever they turn, are forced to behold the works of God, we see how fleeting our attention is, and holy quickly pious thoughts, if any arise, vanish away. Here, too, objection is taken to these progressive steps as inconsistent with the power of God, until human reason is subdued to the obedience of faith, and learns to welcome the calm quiescence to which the sanctification of the seventh day invited us. In the very order of events, we ought diligently to ponder on the paternal goodness of God toward the human race, in not creating Adam until he had liberally enriched the earth with all good things. Had he placed him on an earth barren and unfurnished; had he given life before light, he might have seemed to pay little regard to his interest. But now that he has arranged the motions of the sun and stars for man’s use, has replenished the air, earth, and water, with living creatures, and produced all kinds of fruit in abundance for the supply of food, by performing the office of a provident and industrious head of a family, he has shown his wondrous goodness toward us. These subjects, which I only briefly touch, if more attentively pondered, will make it manifest that Moses was a sure witness and herald of the one only Creator. I do not repeat what I have already explained, viz., that mention is here made not of the bare essence of God, but that his eternal Wisdom and Spirit are also set before us, in order that we may not dream of any other God than Him who desires to be recognised in that express image.

Section 3. The doctrine concerning angels expounded. I. That we may learn from them also to acknowledge God. II. That we may be put on our guard against the errors of the worshippers of angels and the Manichees. Manicheeism refuted. Rule of piety.

But before I begin to treat more fully of the nature of man, (1.15 and 2.1) it will be proper to say something of angels. For although Moses, in accommodation to the ignorance of the generality of men, does not in the history of the creation make mention of any other works of God than those which meet our eye, yet, seeing he afterwards introduces angels as the ministers of God, we easily infer that he for whom they do service is their Creator. Hence, though Moses, speaking in popular language, did not at the very commencement enumerate the angels among the creatures of God, nothing prevents us from treating distinctly and explicitly of what is delivered by Scripture concerning them in other places. For if we desire to know God by his works, we surely cannot overlook this noble and illustrious specimen. We may add that this branch of doctrine is very necessary for the refutation of numerous errors. The minds of many are so struck with the excellence of angelic natures, that they would think them insulted in being subjected to the authority of God, and so made subordinate. Hence a fancied divinity has been assigned them. Manes, too, has arisen with his sect, fabricating to himself two principles – God and the devil, attributing the origin of good things to God, but assigning all bad natures to the devil as their author. Were this delirium to take possession of our minds, God would be denied his glory in the creation of the world. For, seeing there is nothing more peculiar to God than eternity and “autousia”, i. e. self-existence, or existence of himself, if I may so speak, do not those who attribute it to the devil in some degree invest him with the honour of divinity? And where is the omnipotence of God, if the devil has the power of executing whatever he pleases against the will, and notwithstanding of the opposition of God? But the only good ground which the Manichees have, viz., that it were impious to ascribe the creation of any thing bad to a good God, militates in no degree against the orthodox faith, since it is not admitted that there is any thing naturally bad throughout the universe; the depravity and wickedness whether of man or of the devil, and the sins thence resulting, being not from nature, but from the corruption of nature; nor, at first, did anything whatever exist that did not exhibit some manifestation of the divine wisdom and justice. To obviate such perverse imaginations, we must raise our minds higher than our eyes can penetrate. It was probably with this view that the Nicene Creed, in calling God the creator of all things, makes express mention of things invisible. My care, however, must be to keep within the bounds which piety prescribes, lest by indulging in speculations beyond my reach, I bewilder the reader, and lead him away from the simplicity of the faith. And since the Holy Spirit always instructs us in what is useful, but altogether omits, or only touches cursorily on matters which tend little to edification, of all such matters, it certainly is our duty to remain in willing ignorance.

Section 4. The angels created by God. At what time and in what order it is inexpedient to inquire. The garrulity of the Pseudo-Dionysius.

Angels being the ministers appointed to execute the commands of God, must, of course, be admitted to be his creatures, but to stir up questions concerning the time or order in which they were created, (see Lombard, lib. 2 dist. 2, sqq.) bespeaks more perverseness than industry. Moses relates that the heavens and the earth were finished, with all their host; what avails it anxiously to inquire at what time other more hidden celestial hosts than the stars and planets also began to be? Not to dwell on this, let us here remember that on the whole subject of religion one rule of modesty and soberness is to be observed, and it is this, in obscure matters not to speak or think, or even long to know, more than the Word of God has delivered. A second rule is, that in reading the Scriptures we should constantly direct our inquiries and meditations to those things which tend to edification, not indulge in curiosity, or in studying things of no use. And since the Lord has been pleased to instruct us, not in frivolous questions, but in solid piety, in the fear of his name, in true faith, and the duties of holiness, let us rest satisfied with such knowledge. Wherefore, if we would be duly wise, we must renounce those vain babblings of idle men, concerning the nature, ranks, and number of angels, without any authority from the Word of God. I know that many fasten on these topics more eagerly, and take greater pleasure in them than in those relating to daily practice. But if we decline not to be the disciples of Christ, let us not decline to follow the method which he has prescribed. In this way, being contented with him for our master, we will not only refrain from, but even feel averse to, superfluous speculations which he discourages. None can deny that Dionysus (whoever he may have been) has many shrewd and subtle disquisitions in his Celestial Hierarchy, but on looking at them more closely, every one must see that they are merely idle talk. The duty of a Theologian, however, is not to tickle the ear, but confirm the conscience, by teaching what is true, certain, and useful. When you read the work of Dionysus, you would think that the man had come down from heaven, and was relating, not what he had learned, but what he had actually seen. Paul, however, though he was carried to the third heaven, so far from delivering any thing of the kind, positively declares, that it was not lawful for man to speak the secrets which he had seen. Bidding adieu, therefore, to that nugatory wisdom, let us endeavour to ascertain from the simple doctrine of Scripture what it is the Lord’s pleasure that we should know concerning angels.

Section 5. The nature, offices, and various names of angels.

In Scripture, then, we uniformly read that angels are heavenly spirits, whose obedience and ministry God employs to execute all the purposes which he has decreed, and hence their name as being a kind of intermediate messengers to manifest his will to men. The names by which several of them are distinguished have reference to the same office. They are called hosts, because they surround their Prince as his court, – adorn and display his majesty, – like soldiers, have their eyes always turned to their leader’s standard, and are so ready and prompt to execute his orders, that the moment he gives the nod, they prepare for, or rather are actually at work. In declaring the magnificence of the divine throne, similar representations are given by the prophets, and especially by Daniel, when he says, that when God stood up to judgement, “thousand thousands ministered unto him, and ten thousand times ten thousand stood before him,” (Dan 7: 10) As by these means the Lord wonderfully exerts and declares the power and might of his hand, they are called virtues. Again, as his government of the world is exercised and administered by them, they are called at one time Principalities, at another Powers, at another Dominions, (Col 1: 16; Eph 1: 21) Lastly, as the glory of God in some measure dwells in them, they are also termed Thrones; though as to this last designation I am unwilling to speak positively, as a different interpretation is equally, if not more congruous. To say nothing, therefore, of the name of Thrones, the former names are often employed by the Holy Spirit in commendation of the dignity of angelic service. Nor is it right to pass by unhonoured those instruments by whom God specially manifests the presence of his power. Nay, they are more than once called Gods, because the Deity is in some measure represented to us in their service, as in a mirror. I am rather inclined, however, to agree with ancient writers, that in those passages[1]wherein it is stated that the angel of the Lord appeared to Abraham, Jacob, and Moses, Christ was that angel. Still it is true, that when mention is made of all the angels, they are frequently so designated. Nor ought this to seem strange. For if princes and rulers have this honour given them, because in their office they are vicegerents of God, the supreme King and Judge, with far greater reason may it be given to angels, in whom the brightness of the divine glory is much more conspicuously displayed.

Section 6. Angels the dispensers of the divine beneficence to us.

But the point on which the Scriptures specially insist is that which tends most to our comfort, and to the confirmation of our faith, namely, that angels are the ministers and dispensers of the divine bounty towards us. Accordingly, we are told how they watch for our safety, how they undertake our defence, direct our path, and take heed that no evil befall us. There are whole passages which relate, in the first instance, to Christ, the Head of the Church, and after him to all believers. “He shall give his angels charge over thee, to keep thee in all thy ways. They shall bear thee up in their hands, lest thou dash thy foot against a stone.” Again, “The angel of the Lord encampeth round about them that fear him, and delivereth them.[2] ” By these passages the Lord shows that the protection of those whom he has undertaken to defend he has delegated to his angels. Accordingly, an angel of the Lord consoles Hagar in her flight, and bids her be reconciled to her mistress. Abraham promises to his servant that an angel will be the guide of his journey. Jacob, in blessing Ephraim and Manasseh, prays “The angel which redeemed me from all evil bless the lads.” So an angel was appointed to guard the camp of the Israelites; and as often as God was pleased to deliver Israel from the hands of his enemies, he stirred up avengers by the ministry of angels. Thus, in fine, (not to mention more,) angels ministered to Christ, and were present with him in all straits. To the women they announced his resurrection; to the disciples they foretold his glorious advent. In discharging the office of our protectors, they war against the devil and all our enemies, and execute vengeance upon those who afflict us. Thus we read that an angel of the Lord, to deliver Jerusalem from siege, slew one hundred and eighty-five thousand men in the camp of the king of Assyria in a single night.

 http://www.vor.org/rbdisk/html/institutes/index.html

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Another good one from  Jeri Massi @ jeriwho.net.
Again what we have is a moving target and the bullseye is some mythological place in the mind of the observer.  The “Center of God’s Will” is the Holy Grail of the Fundie world.  Some place that will create a spiritual, (if not physical, finincial and emotional) utopia.  Being in the center of God’s will means you are in the zone, in the bubble, in the zen of perfect enlightenment.
Oooops, shhhhh, there’s the secret they don’t want you to see, that the doctrine of “Being in the Center of God’s will” is no different than that of Perfect Enlightenment, Trancendental Peace or whatever other religions call it.  However you label it, it boils down to man’s efforts, man’s abilities, and man’s benefit.  It is the effort to appease one’s god according to rules, standards and opinions of those who observe and judge.
And she has hit the nail on the proverbial head: “Christ is victorious in all that He came to do on earth, and that God brings about every end that He intended from the beginning.”  This does not give us license to sin, but it does take away the burden of the Law, and the power of sin in the believers life.  It also portrays a God who is loving and compasionate and long suffering rather than the Zeuseus poised and ready to hurl lightning bolts at those outside the “Center of his will.”

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