A Pilgrim's Progress

Notes from a Teacher's Heart...

2007-02-15T21:37:00.000-08:00

3rd Grade....

I know what you're thinking...snot-nosed, little rug rats, perhaps? Well if this is what comes to mind when I say this...YOU...ARE...RIGHT. Ok, I'm sort of kidding..sort of. Just so you know, I am in the process of my first FULL TIME student teaching placement, and it is everything short of being easy. This is by far the most challenging semester I have had so far in my 3 years at university. It is harder than any seminar class, any 20 page research paper assignments, shoot, it's even harder than those dreaded 7 AM classes. It's like I've just become a parent of 20 kids, who are all the same age, and need my full-blown, undivided attention for 8 hours 5 days a week. It isn't any wonder that in a recent study, teaching was ranked one the most high-stress jobs out there...right behind being an air-traffic controller. Wow....maybe I picked the wrong profession. Just kidding...I'm a Calvinist...remember silly?

So why do I continue on? Because of days like today. Days like today make all the frustrations of being a teacher worth it.

What happened today, you ask? Well, let's just say, I made a little boy cry. Now, before you get all bent out of shape...don't worry, I didn't rip up his homework--or something. I simply told Joey VERY FIRMLY to have a seat because he was disturbing his classmates. Well this poor lad couldn't handle such a command, and broke down. Tears were streaming down his face....(was my lesson on contractions THAT good? ;)~ ) Before recess, I told him we needed to talk.

Our little talk made my day. He cried to me, and told me he felt like I hated him! I rubbed his little back and told him that, on the contrary, I indeed loved him, and scolded him BECAUSE I loved him and cared so much for him. He didn't quite get it, but his tears quickly dried up after I explained to him just how important his learning was to me--which is why I moved him.

This talk got me thinking about discipline. I remember being in Joey's shoes, and still find myself there today at times. Why is it, when we are scolded or discplined does it feel like someone "hates" us? After all, to hate someone would be to let them go on in their distructive way, wouldn't it? Isn't one of the most loving things you can do for someone pulling them out of that bad path? I laugh when I think of Joey's comment, because my scolding was the exact opposite of what he thought. I did it because I care for him so much.

It's no wonder that the source of infinite wisdom...the Word of God (Jesus Christ) explains that the Lord himself disciplines those He loves. Hmmm...Proverbs also mentions that if you spare the rod from your children, you HATE them. How fallen man is so quick to distort true love and care. The Lord disciplines those He loves...and I guess the same could be said for teachers :)

My Favorite Pastor

2006-12-21T13:30:00.000-08:00

John Piper's anthem:

"God is most glorified in me, when I am most satisfied in Him. This is the motor that drives my ministry as a pastor. It affects everything I do."

For more on this incredible pastor, and the desiring God ministry go to
http://www.desiringgod.org/AboutUs/JohnPiper/

2006-12-18T21:22:00.000-08:00

Praise be to YHWH that I stumbled across this website with excellent hymns and poetry by William Cowper and John Newton. This hymn in particular was used of God to minister to my feable soul, that pleads for a CLOSER walk with HIM each day. This has become the cry of my heart, as I recognize my absolute inadaquacy to worship Him as I ought-day by day. "O LORD, bring me CLOSER! I want more of you, for your GLORY"...my heart crys!
O, how the LORD has blessed us with such spiritually rich teachers to equip the saints for the work of ministry, and for building up the body of Christ (Ephesians 4:11)!!!!!

Walking With God

by William Cowper
(Gen. v, 24)

Oh! for a closer walk with GOD,
A calm and heav'nly frame;
A light to shine upon the road
That leads me to the Lamb!
Where is the blessedness I knew
When first I saw the LORD?
Where is the soul-refreshing view
Of JESUS, and his word?
What peaceful hours I once enjoy'd
How sweet their mem'ry still!
But they have left an aching void,
The world can never fill.
Return, O holy Dove, return,
Sweet messenger of rest;
I hate the sins that made thee mourn,
And drove thee from my breast.
The dearest idol I have known,
Whate'er that idol be;
Help me to tear it from thy throne,
And worship only thee.
So shall my walk be close with GOD,
Calm and serene my frame;
So purer light shall mark the road
That leads me to the Lamb.

God's Passion for God's Glory...

2006-12-17T15:30:00.000-08:00

I awoke this morning, 7:30am sharp, to the absolute glory of God. Little did I know that lastnight, in the Hilton hotel room I occupied for brief sleeping hours (upon a late arrival into the Twin Cities), that Almighty God of all creation (and probably everyone else on floor 6) heard the cries of a young women-namely, myself- DESPERATE to be saturated for a passion for the glory of God. I had written days before about this night, in my prayer journal. My first night home. I wanted to be like a tree planted by streams of fresh water, that would bear much fruit, so that my spiritually starving family could pick the fruit (planted and harvested by God) and be strengthened! This was the prayer of my heart...however, Saturday night came, and I felt lazy in my soul, and utterly desolate within, searching and pleading for joy in the glory of GOD!

I became so frusterated with myself. Afterall, I thought, THINK about Who I am pleading with!?! THE SOVEREIGN CREATOR OF THE UNIVERSE..the TRIUNE GOD WHO RULES AND REIGNS! After this thought, I knew how desperately the eyes of my heart needed to be re-opened. I am coming to learn that this is a daily thing. (WAKE UP EYES OF MY HEART!!!)

I stayed up until the wee hours of the night, pleading with my God. Begging Him to saturate my soul with the passion that has become supreme in my life (by the willing and doing of the LORD), namely the supremacy of the glory of God in all things...I pleaded for the eyes of my heart to be opened. I didn't want to give into passivity with this. Why not fight like heaven for the supremacy of the glory of God in my own troubled heart?! Why would I fight and work so hard for good grades, health, safety on the roads, and all the other things, BUT NOT FIGHT FOR THE ONE REALITY THAT HOLDS ALL THOSE OTHER THINGS TOGETHER BY THE WORD OF HIS POWER, namely JESUS CHRIST?!?! ISN'T HE WORTH FIGHTING FOR?! Isn't His absolute supremacy in my own heart worth staying up all night and pleading for?!?! By the grace of God, He showed me that it was. I spent hours lastnight, earnestly pleading for what a God-entraced vision of all things, experienced so profoundly by Edwards and many other saints.

Anyway, I woke up this morning, and let me tell you...THE SKY screamed of the glory of God. I couldn't help but rejoice in overwhelming ecstasy at the thought of the God of the universe not only hearing my heart cry, not only allowing the sun to rise another day over yet another wicked city, but mainly, over God's own passion for His own glory made manifest through His word, and how He increased the passion within my own heart for His glory by opening the eyes of my heart. To Him be glory forevermore...AMEN.

A New Chapter...

2006-12-14T13:32:00.000-08:00

As this semester draws to a close, I can't help but think of one word: suffering.

In comparisson to the suffering going on in much of the world, I almost blush at the thought of saying this semester has been one of "suffering," but can definately say, God has allowed me to experience a slight taste, to which I am utterly grateful. Through this, the sufficient grace of our LORD and SAVIOR Jesus Christ has been greatly manifested to me, and has caused me to rejoice and be glad in it! As stated in Habakkuk 3:17-19 (NASB)

Though the fig tree should not blossom
And there be no fruit on the vines,
Though the yield of the olive should fail
And the fields produce no food,
Though the flock should be cut off from the fold
And there be no cattle in the stalls,
Yet I will exult in the LORD,
I will rejoice in the God of my salvation.

I pondered these verses as I stared out my window last Friday night. Rain was pouring down, and I felt locked in--not that I had anywhere to go anyway. I felt as if the LORD God had locked me inside, and allowed me to experience lonliness, homesickness, suffering, but it became way more than just an earthly lonliness for fellowship, or family. I knew the suffering in my heart was the cause of one individual, myself. I had tried so hard to suppress this heartache, by filling myself with the good gifts from Christ...you know, sort of finding comfort and satisfaction in His gifts. OH, how decieved I have been, the LORD showed me. For, I began to try and comfort my afflications and suffering with the good gifts from the HIM, and thereby, came enjoy the gifts more than the Giver. It isn't any surprise that the gifts started to disappear, one by one, throughout the semester. These verses in Habakkuk became my anthem as each good gift vanished. He showed me, that rainy Friday night, that my suffering was a result of treasuring the gifts more than the Giver. With everything in me, my soul crys, "O LORD! MAY IT NEVER BE, AGAIN." But then I reminded of the refining of gold, and the processes it must go through to be refined. Would it ever go through such harsh fires for purification sake, if there wasn't stubble left within it?

O, glory be to my Elohim, because of the unquenchable ache for Christ, and realization of His sovereignty over EVERY kind of suffering...for this He showed me throughout this semester. I looked out the window once more, watched as the rain poured down, and felt comforted. For my God had locked me in that night, gave me answers, and best of all, comforted me with Himself.

MARANATHA!

2006-10-10T18:07:00.000-07:00

PSALM 42

As the deer pants for the water brooks,
So my soul pants for You, O God.
My soul thirsts for God, for the living God;
When shall I come and appear before God?
My tears have been my food day and night,
While they say to me all day long, "Where is your God?"
These things I remember and I pour out my soul within me
For I used to go along with the throng and lead them in procession to the house of God,
With the voice of joy and thanksgiving, a multitude keeping festival.

Why are you in despair, O my soul?
And why have you become disturbed within me?
Hope in God, for I shall again praise Him
For the help of His presence.
O my God, my soul is in despair within me;
Therefore I remember You from the land of the Jordan
And the peaks of Hermon, from Mount Mizar.
Deep calls to deep at the sound of Your waterfalls;
All Your breakers and Your waves have rolled over me.
The LORD will command His lovingkindness in the daytime;
And His song will be with me in the night,
A prayer to the God of my life.

I will say to God my rock, "Why have You forgotten me?
Why do I go mourning because of the oppression of the enemy?"
As a shattering of my bones, my adversaries revile me,
While they say to me all day long, "Where is your God?"
Why are you in despair, O my soul?
And why have you become disturbed within me?
Hope in God, for I shall yet praise Him,
The help of my countenance and my God.

John and Noel Piper

2006-08-24T14:59:00.000-07:00

http://www.desiringgod.org/library/topics/noel/marriage_riding_tandem.html

This is probably my most favorite article I've read this week, written by Noel Piper. Please read it.

"Picture Home"

2006-08-15T23:05:00.000-07:00

Every August, the antique cars make a trip around the lake. The funny thing is--people gather outside their houses and cabins to watch, wave, and take pictures. Gotta love the small towns...ya just don't see behavior like this in LA. :)
The cabin on Greek Lake...town name? Spicer. Population? Some 4,000 people. Town motto? "Spicer is nicer."
My sister and I, laughing at who knows what...

Sweet Home Minnesota...

2006-08-15T22:49:00.000-07:00

"Happiness is a warm puppy and some good theoloy books..."

It is such a blessing from Christ to be home. I have been able to spend some much needed time with my family, and relax at the cabin. I was able to attend John Piper's church in Minneapolis last Sunday morning also, which was the icing on the cake of this blessed vacation. I have not posted much on here lately, concerning any deep theological issues, but that does not mean that many things have not been passing through my head as I search the Scriptures, read, and pray. I hope to write about such things soon, to hopefully spark and facilitate worthwhile, God-glorifying conversations. Stay tuned... :)

Oh how good it is to be finished...

2006-07-28T14:01:00.000-07:00

GOD is beyond faithful...He has kept me sane after 3 long intense months of summer school...and now I can joyfully say...I AM FINISHED!!!!!!!! :) Thank you LORD.

PSALM 34:4-10 (ESV)

I sought the LORD, and He answered me and delivered me from all my fears. Those who look to Him are radiant and their faces shall never be ashamed. This poor man cried, and the LORD heard him and saved him out of all his troubles. The angel of the LORD encamps around those who fear him, and delievers them. Oh taste and see that the LORD is good! Blessed is the man who takes refuge in him! Oh, fear the LORD, you his saints, for those fear Him have no lack! The young lions suffer want and hunger, but those who seek the Lord lack no good thing.

A Mighty Fortress is Our God

2006-07-06T12:45:00.000-07:00

Let the word of Christ
Dwell in you richly in all wisdom,
Teaching and admonishing one another
With psalms and hymns and spiritual songs,
Singing with grace in your hearts to God.

Colossians 3:16

A Mighty Fortress is Our God
Words and Lyrics by Martin Luther, 1529

A mighty fortress is our God,
a bulwark never failing;
Our helper He, amid the flood of mortal ills prevailing:
For still our ancient foe doth seek to work us woe;
His craft and power are great, and, armed with cruel hate,
On earth is not his equal.

Did we in our own strength confide, our striving would be losing;
Were not the right Man on our side, the Man of God’s own choosing:
Dost ask who that may be? Christ Jesus, it is He;
Lord Sabaoth, His Name, from age to age the same,
And He must win the battle.

And though this world, with devils filled, should threaten to undo us,
We will not fear, for God hath willed His truth to triumph through us:
The Prince of Darkness grim, we tremble not for him;
His rage we can endure, for lo, his doom is sure,
One little word shall fell him.

That word above all earthly powers, no thanks to them, abideth;
The Spirit and the gifts are ours through Him Who with us sideth:
Let goods and kindred go, this mortal life also;
The body they may kill: God’s truth abideth still,
His kingdom is forever.

Insightful Website...

2006-06-22T14:33:00.000-07:00

http://www.reformed.org/

All you reformed men and women, if you have not already checked out this wonderful website, I encourage you to do so.

Soli Deo Gloria!

The Sovereignty of God over the Flea on a Vagabond Rat

2006-06-15T17:07:00.000-07:00

Job 42:1-2(NASB)
1Then Job answered the LORD and said, 2"I know that You can do all things, and that no purpose of Yours can be thwarted.

Proverbs 21:1 (NASB)
1The king's heart is like channels of water in the hand of the LORD; He turns it wherever He wishes.

Proverbs 16:1-4 (NASB)
1The plans of the heart belong to man, but the answer of the tongue is from the LORD. 2All the ways of a man are clean in his own sight, but the LORD weighs the motives. 3Commit your works to the LORD and your plans will be established. 4The LORD has made everything for its own purpose, even the wicked for the day of evil.

Romans 13:1 (NASB)
1Every person is to be in subjection to the governing authorities for there is no authority except from God, and those which exist are established by God.

As I was sitting in my drab, windowless Humanities class last week, I was suddenly stirred by the absolute sovereignty of God in all situations and in all areas of life...even in things that may appear as minimal modalities of His plan...even in something as small as the flea on a vagabond rat.

Picture this:
The setting is Genoa, Italia--1300s. This was a period signifcant for its rising economy based on Venetian and Genoese shipping and long-distance trade. Not only did foreign goods arrive from the trading ships to these two growing regions, but a carrier of one of the most deadly diseases ever to touch the people of Europe...the fleas infected with Pasteurella Pestis, also known as the Bubonic Plague.

These tiny carriers of such an outstandingly devastating disease rode their way into Europe on the backs of vagabond rats. The seemingly harmless rodents scurried their way off the newly arrived ships, only to infect an already unstable land, dominated by feudalism.

Maybe you know the rest of the story, maybe you don't. But, oh! It really is quite fascinating! You see, this deadly plague soon infected the inhabitants of not only Italy, but similar to a rippling wave caused by a stone thrown into a pool of water, so this disease did ripple itself into the European landscape, wiping out one-third of the population.

The effects of such horrific plague brought about not only a multitude of deaths, but when seen in light of other circumstances tugging at the heart of Europe at the time, such as the Hundred Years' War (1337-1453), and the growing disatisfaction with the Roman Catholic Church, one can begin to understand the social and political upheaval that began. The rise of wages for the future middle class, the rise of nationalism, and yes, possibly most important of the three, the eventual rise of literacy began to spring forth, creating a whole new dynamic to Europe's social, political, and religious scene. And so the story continues...(in a bit of a nutshell, possibly cracked, hoping some of you will bind the crevices where I have fallen short).

A new middle class began to sprout as a result of the demand for higher wages after the Bubonic Plague. Because the Plague wiped out so many, the peasants could indeed demand these higher wages--their work was needed. What to do with a peasant class that is ever growing financially? If you are the nobility, tax the heck out of them. In fact, peasant revolts were quite common responses to such acts of taxation. One such example, the Jacquerie in France, revolted as a result of being taxed to help fund the Hundred Years' War. However, to the benefit of this working class, the great losses caused by the Bubonic Plague and the Hundred Years' War encouraged them to try to profit by selling their services for higher prices. They wanted to improve their social standings by attempting to climb up the unstable economic ladder of the time.

Image this. People are dropping like flies from not only a terrible plague, but also, as a result of a vicious war. The clergy offered very little solace to the growing discontentment of the people. One such massive event, The Great Schism (1309-1376), weakened the reputation of the Roman Catholic Church more than any previous event. At this time, the Church elected three different Popes, all ruling with Papal authority from three different areas--Rome, France, and Pisa. Excommunication of one another was their only tool, thus you can image how the common man felt in regards to "Church authority"...they viewed such previous institutions of "authority" as anything but competent. Along with ever transparent corrutption, this inability to handle authority greatly weakened the Roman Catholic Church's reputation among the common people.

By the grace of God, men of true faith, such as John Wyclif, and Jan Hus arose to the scene. Wyclif (1330-1384) wrote that papal claims of temporal power had no foundation in the Scriptures and that the SCRIPTURES ALONE SHOULD BE THE STANDARD OF CHRISTIAN BELIEF and PRACTICE. He urged that such practices (veneration of saints, pilgrimages, pluralism, and absenteesim) as exhibited by the Roman Catholic Church, must be abolished, and that sincere Christians should READ THE BIBLE for THEMSELVES. Wyclif thus created, by the grace of God, the first English translation of the Bible. Such advances as adminstered by Wyclif brought about the desctruction of the medieval structure of the Church, in opposition to lay literacy of the Bible. In God's perfect planning, such a man is now hailed as the precursor to the 16th Century Reformation, because of his flamboiant challenges to the corrupt, oppressive structures of the Roman Catholic Church. Jan Hus (1369-1415) likewise, stood for the ideas exhibited by Wyclif. Hus was later burned at the stake for accepting such reformatory ideas, along with many of those who followed, called Lollards (followers of Wyclif).

Though this later rise in literacy (as an outpouring of discontentment of the common people from disease (Bubonic Plague), war (Hundred Years' War), and corrupt Church structures (Great Schism)) flowered to it's fullest during the time of the Renaissance and the Reformation (15-16th centuries), growing acceptance of humanism and desire to return to the "Golden Age of Greece" pushed many into the production and spread of unBiblical ideas found in such works as Thomas More's Utopia, Petrarch's reproductions of the works of Cicero, Alberti's On the Family, and Pico's Oration on the Dignity of Man. However, this gradual rise in literacy ultimately allowed, by the grace of God, for one of the most important events in all of Western Christendom...God's usage of Martin Luther in bringing about absolute Reformation of the Church.

Though the story goes back deep and wide, and continues forward in the same manner, here is just a little slice of the delicacy of one of the most outstanding, tramatic, and life changing periods of European history. And to think...such upheaval begin with God's sovereignty over the flea on a vagabond rat.

Augustinianism versus Pelagianism: The Ancient Debate

2006-06-09T12:13:00.000-07:00

I recently wrote this paper for my Humanities class (antiquity to the 1500s), in defense of Augustine and the sovereignty of God. In light of the circumstance of not having the freedom to state my position on the chosen issue (within the paper), by God's grace, I attempted to use the most explicit Biblical passages and biased sources (towards the Augustinian position) I could without explitly stating "this is my opinion." May God be glorified, and the unchanging truth of His eternal Word forever reign and be esteemed far above fallen man's opinions and attempts to describe and understand such issues.

“It was by the evil use of his free-will that man destroyed both it and himself.”[1]

Does man, in and of himself, have the ability to choose that which is good, namely, a relationship with the God of historic Biblical Christianity? Or, is man constrained by a tainted will, and dead in his trespasses and sins as a son or daughter of Adam, in which he can only choose evil? This debate is not new. In fact, it can be traced back nearly as far as the beginnings of early Christianity itself. As J.I. Packer and O.R. Johnston explain, the crucial issue behind these two worldviews is “whether God is the author, not merely of justification, but also of faith.”[2] The two forerunners that vehemently took up the task of arguing this issue were Aurelius Augustinus and Pelagius. Though they argued in opposition of each other nearly 1600 years ago, the fruits of their worldviews are still actively debated upon to this day. To dissect Augustinianism and Pelagianism, it most vital to understand first, who Augustine and Pelagius were, second, central differences between the two theological world and life views, next, the history of the controversy between the two, and most important, what Scripture says concerning the sovereignty of God and will of man. Without Scriptural reference as the foundation of these arguments, they will not last, but indeed collapse as a result of trying to define God’s plan of salvation using human reason instead of what is explicitly stated within Scripture.

Aurelius Augustinus,[3] otherwise known as Augustine, was born in 354 AD.[4] He was born into a rather uncultured, poor family in Roman North Africa.[5] Augustine’s father was a pagan, and his mother, Monica was a Christian who encouraged him to receive a classical education to enhance his faith.[6] Before Augustine was converted to Christianity, he studied rhetoric in Carthage, in which he became involved with the Manicheans.[7] This 3rd century cult of the Iranian philosopher Mani, consisted of dualistic Gnosticism that stressed knowledge as the way to salvation.[8] Through his journey of struggling to find intellectual and spiritual truth, Augustine was converted to Christianity in 386 and baptized in Milan by Ambrose in 387, after reading Paul’s letter to the Romans.[9] In 391, he was ordained as priest (and later, Bishop) of Hippo which is in current day Annaba, Algeria.[10] Augustine contributed to the body of Christ as, not only an adamant “defender of orthodox Christianity”[11] and significant church father, but also as a renowned author of various pieces that have circulated throughout Christendom for centuries.[12] Some of his works include The Confessions, The City of God, On the Trinity, Enchiridion—a systematic theology, Retractationes, Commentaries (John, Psalms), and many theological letters and treatises—most important in this context is his Pelagian treatise.[13] Augustine worked on this significant refutation for over 10 years, starting in 412, and finishing in 430.[14] After years of defending the Christian faith, and emphasizing the essential doctrines of grace, Augustine passed away in 430 AD.[15]

In 354 AD, Pelagius—the theological opponent of Augustine, was born in Britain.[16] Later in his life, Pelagius became a monk and eunuch as a result of feeling called to help the church pursue “virtue and moral perfection.”[17] He initially lived as an ascetic and sought after salvation through self-denial. This was a direct reflection of the growth of monasticism and Antinomianism in his day and, though he did not live as fanatically as the hermits, his habits were saturated in legalism.[18] Pelagius later taught in North Africa, Palestine, and Rome before the fall of 410 AD, and had gained a following of converts.[19] [20] Three converts to his teachings include Coelestius, Rufinius the Syrian and Julian of Eclanum.[21] Julian, the most belligerent towards the arguments against Pelagius, was also the most educated of the three. However, out of all of them, Coelestius remained the leading activist regarding Pelagius’ causes.[22] In fact, the very beginnings of the Pelagian controversy began with Coelestius between the years 411 and 412 AD. Through his central teachings on man’s ability to choose God out of his own will, Pelagius severely roused many within Christendom during the early 5th century. Through he adamantly promoted his agenda of free will, his recantations and denunciations of, not only his disciples’ teachings, but of his own, left his credibility damaged. Pelagius wrote De Natura and De Libero Arbitrio to re-establish his beliefs and to clarify his worldview to his previous supporters.[23] In 418, Pelagius and Coelestius were condemned at the Council of Carthage, and despite the council’s establishment of various canons in opposition of Pelagianism, Julian of Eclanum persisted to defend Pelagius’ teachings. In fact, Augustine’s final refutations against Pelagianism were directed towards Julian’s ambitions in defense of Pelagius. The finals days of Pelagius are debated upon among scholars, as is the date of his birth and death. However, if Pelagius passed away around 435 AD as various evangelical scholars allude to, it is a possibility that he accompanied his faithful disciples, Coelestius and Julian to Constantinople in 429 AD, and remained there until his death.[24] [25]

The central differences between the two theological world and life views of Augustine and Pelagius can be best described in terms of their views on sin, the responsibility of man, the doctrines of grace and election, predestination, and the will of man. Augustine firmly believed in original sin. He alluded to Romans 5:12 to explain the traducianism view (human body and soul are passed on from parent to child)[26] of Adam’s fall into sin being passed on to all men born through sexual relations, thus excluding Christ.[27] Augustine’s view towards the moral state of man was that man is totally depraved. He viewed each man as dead both spiritually and morally (dead in mind and will; Ephesians 2:1-3, 5, Colossians 2:13, Romans 8:6-8). Pelagius on the other hand, believed that Adam was not good or evil and that after the fall, Adam’s ability to choose was not affected, but his future was simple changed. He ultimately believed that Adam was “morally neutral”.[28] Pelagius thought that Adam’s sin did not affect the human race, and thus, exposed his disbelief in original sin. He believed that all humans are born like Adam (“morally neutral”), and men sin because they copy other men’s examples. The epitome of his argument rested in that he believed that men are created with no more sin, desire to sin, or guilt than Christ had. [29] In regards to man’s responsibility, Augustine saw man as incapable of instigating any pure deeds towards God because of his deadness (Romans 3:11). He believed the only good man can externally carry out is with motives that are impure, and thus, contaminated with sin. His still emphasized men’s responsibility to God, despite their wretched state of deadness,[30] and that man is responsible not because of his ability to obey, but simply because God has said so (Acts 17:30-31, 1 Corinthians 2:14, John 12:37-38). Pelagius viewed the responsibility of man in terms of man’s abilities. He believed that the responsibility of man makes him able, thus grace is bestowed to make what man is already capable of doing, easier for him to accomplish.[31] Regarding the doctrines of grace and election, Augustine initially believed that man and God played a dual part in the doctrine of grace (man asked, God gave), but later he renounced this idea. He believed that grace was unmerited favor, thus undeserved in totality and granted freely to sinners. He also believed in God’s sovereign choosing of “elected” sinners to be saved by grace. Augustine viewed the sovereign will of God as the determiner of election, and not faith that is foreseen in the sinner.[32] He believed that God chooses men to be saved, and thus the only way a sinner is able to choose God is based on an act of God in the sinner’s will to do so (he is otherwise unable to choose God[33] John 6:44, Jonah 2:9, 1 Corinthians 1:26-31, Romans 8:31-34). Augustine believed that because of God’s promised grace for the elect, recipients of God’s grace will be given the ability to persevere until the end, thus there is no concept of losing salvation in his worldview.[34] Pelagius’ beliefs concerning the doctrines of grace and election are rooted in views of man’s ability to choose God. He viewed grace in terms of being available to all, resistible, and able to be lost, thus, that man can lose his salvation.[35] Pelagius did not believe in God’s choosing of the elect, but that God responds to man’s initiation. Pelagius viewed the atonement of Christ as the prime example for man to follow in terms of morality. He explained that following this example keeps man from sin and saves him, thus grace is not necessary, but a modality to make that which man is able to do, easier. Pelagius believed that God has foreknowledge that man would choose Him.[36] Concerning predestination, Augustine staunchly believed in the sovereignty of God, and God’s unconditional predestination to every aspect of life. Regarding theodicy, Augustine was gradual in its application toward the doctrine of predestination. Though he considered sin to be the deficiency of good (good retaining substance, evil existing as a shadow—somewhat reflecting his past Manichaeistic influence), he believed that sin is apart (not outside) of God’s predestined plan. He also lingered over the idea of preordained paths concerning the non-elect (reprobation). Pelagius’ view of predestination is de-emphasized in his idea of man’s free will. He put the importance of salvation on the merits of man, thus the only shadow of predestination in the Pelagian world and life view was the belief in God’s foreknowledge. Regarding the will of man, the beliefs of Augustine are best exemplified in his famous maxim, “give what thou commandest and command what thou wilt.”[37] Augustine stressed that the only thing man is capable of is sin, and that he only worsens his sinful state when he tries to will anything.[38] Pelagius’ view of the will of man is also best understood through his famous maxim, “If I ought, I can.” He viewed man as having a free will to sin and not to sin. As he himself stated, “Our victory over sin and Satan proceeds not from the help which God affords but is owing to our own free will…”[39] Therefore, the Pelagian view is founded on the idea of man having a free will to choose good, evil, and even God.

The history of the controversy between Augustine and Pelagius begins with Coelestius, a faithful convert of Pelagius. He was accused by Paulinius on account of not supporting the ability of infant baptism to cleanse sin. Coelestius was excommunicated by the Synod of Carthage on account of his beliefs. Over the next four years, Pelagian teaching caused a stir within various branches of the Church. In 415, some of Pelagius’ writings were condemned by a Palestinian synod, and he was asked to recant his teachings concerning the idea of sinless man, and his negation of man’s need for grace.[40] Upon his confessions and recantations of his own teachings, and the teachings of Coelestius, Pelagius was thereby declared orthodox. His supporters, on the other hand, were left in confusion. In 416, two more synods occurred in North Africa, both re-condemning Pelagianism. Letters were sent from various Bishops (including Augustine) to Pope Innocent informing him of the events.[41] He reacted to the condemnation of Pelagianism by stating, “We declare in virtue of our Apostolic authority that Pelagius and Coelestius are excluded from the communion of the Church until they deliver themselves from the snares of the devil.”[42] In 417, Zosimus took the position of Pope, and was won over by the piety of Pelagius and Coelestius. In 418, two hundred bishops met at Carthage to discuss the matter, forming a general council, whereby the establishments of various canons in opposition to Pelagianism were convened.[43] Pope Zosimus recanted from his previous position in support of Pelagius, and appealed that all bishops adhere to the council’s canons.[44] Julian of Eclanum refused, and thus remained in support of the teachings of Pelagius.[45] Zosimus’ successor, Boniface, requested that Augustine write a refutation to Julian, which he did, until his death in 430 AD. After being removed from the Church, Julian, along with Coelestius, and possibly Pelagius himself, withdrew to Constantinople in 429.[46] A year after Augustine’s death in 430, the council of Ephesus condemned Pelagianism once again.[47] Historically, one can see that the teachings of Pelagius have been deemed by the Church as little more than heresy in its most severe form.

Most important in the context of the Augustinian and Pelagian worldview is what Scripture has to say concerning the two. On the basis of God’s word alone do these two arguments stand or fall, and not the other way around. If the foundation for one of these arguments is based solely on human reason or logistics and not the Bible, the argument is useless (1 Corinthians 1:20-21, 1 Corinthians 3: 18-20, Colossians 2:8). Trying to prove the doctrines of the Bible without using the Bible or contradicting what is written within the Scriptures exemplifies an unsupported argument. Though the basic Augustinian doctrines are indeed found in abundance throughout Scripture (contrary to Pelagian doctrines), in the interest of time and limitations of space for this paper, only one verse concerning the responsibility of man, the doctrines of grace and election, predestination, and the will of man will be mentioned. Regarding what man’s responsibility is, scripture says in Acts 17:30-31, “Therefore having overlooked the times of ignorance, God is now declaring to men that all people (not in the Greek) everywhere should repent, because He has fixed a day in which He will judge the world in righteousness through a Man whom HE has appointed, having furnished proof to all men by raising Him from the dead” (NASB).[48] The justice of God demands sin and sinners to be punished, thus man is remains responsible for his sin, but is incapable of appeasing the wrath of God except through Christ, or by spending eternity in hell. Concerning the doctrines of grace and election, the Bible says in Ephesians 2:8-9, “For by grace you have been saved through faith, and that not of yourselves, it is (not in the Greek) the gift of God; not as a result of works, so that no one may boast” (NASB).[49] Also, concerning election, Ephesians 1:4 says, “…just as He chose us in Him before the foundation of the world, that we would be holy and blameless before Him” (NASB).[50] In the Greek, the verb behind “chose” denotes that God chooses by Himself and for Himself for His ultimate glory. Thus, these passages indicate that God elects sinners, and saves them by His grace. In terms of predestination, scripture explains in Ephesians 1:5 that, “He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will, to the praise of the glory of His grace, which He freely bestowed on us in the Beloved” (NASB).[51] This verse implies that the salvation of redeemed sinners is something that God had preordained for His glory. Lastly, regarding the will of man, the Bible says in Romans 9:15-16, “For He says to Moses, ‘I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.’ So then it does not depend on the man who wills, or on the man who runs, but on God who has mercy” (NASB).[52] Also, Paul says in Romans 7:18, “For I know that nothing good dwells in me, that is, in my flesh; for the willing is present in me, but the doing of the good is not” (NASB).[53] These passages describe the will of man, in terms of salvation and goodness, to be absolutely non-existent. Salvation is not dependent on man’s will, but rather on God’s mercy, and even for regenerate believers, the will is still tainted with sin, and the only good in man is imputed from God. Augustine, though he held firmly to the sacraments and later rejected some of his initial convictions, believed, wrote about, and taught what the scriptures convey concerning the responsibility of man, the doctrines of grace and election, predestination, and the will of man.

Despite the fact that this ancient debate occurred nearly 1600 years ago, the very doctrines that Augustine and Pelagius wrestled with in opposition to each other are the very issues which have raged throughout all of Christendom for centuries. The doctrines concerning the responsibility of man, of grace and election, predestination, and the will of man are vital, and what one believes concerning these issues is dependent upon who they believe is ultimately responsible for salvation—God or man. Augustinianism and Pelagianism is thus founded on this underlying question: does man have the free will to choose God, or is man spiritually and morally dead, thereby, unable to choose God, apart from predetermined election? Scripture, as always, is sufficient in undoubtedly and explictly showing the answer to this age old question.

[1] Sproul, R.C., Ph.D., Willing to Believe: the Controversy over Free Will. Grand Rapids, MI: Baker Books, 1997. (pg. 47)
[2] Sproul, R.C., Ph.D., ibid. (pg. 13)
[3] Chadwick, Henry. Augustine. Oxford: Oxford UP, 1986. (pg. 1-2)
[4] Chadwick, Henry., ibid. (pg. 1-2)
[5] Chadwick, Henry., ibid. (pg. 1-2)
[6] Curt, Daniel, Ph.D. The History and Theology of Calvinism. Springfield: Good Books, 2003.
[7] Gilson, Etienne. The Christian Philosophy of Saint Augustine. New York: Octagon Books, 1988. (pages 227-228)
[8] Grenz, Stanley J., David Guretzki, and Cherith Fee Nordling. Pocket Dictionary of Theological Terms. Downers Grove, IL: InterVaristy Press, 1999. (pg. 75)
[9] Buckler, John, Hill, and McKay. A History of Western Society: From Antiquity to 1500. New York: Houghton Mifflin, 2006. (pg. 202)
[10] Chadwick, Henry., ibid. (pg. 1-2)
[11] Buckler, John, Hill, McKay., ibid. (pg. 202)
[12] Curt, Daniel, Ph.D., ibid.
[13] Curt, Daniel, Ph.D., ibid.
[14] Sproul, R.C., Ph.D., ibid. (pg. 51)
[15] Chadwick, Henry., ibid. (pg. 1-2)
[16] Sproul, R.C., Ph.D., ibid. (pg. 33)
[17] Sproul, R.C., Ph.D., ibid. (pg. 33)
[18] Curt, Daniel, Ph.D., ibid. (pg. 13)
[19] Sproul, R.C., Ph.D., ibid. (pg. 33)
[20] Curt, Daniel, Ph.D., ibid. (pg. 13)
[21] Sproul, R.C., Ph.D., ibid. (pg. 33)
[22] Sproul, R.C., Ph.D., ibid. (pg. 33)
[23] Sproul, R.C., Ph.D., ibid. (pg. 43)
[24] Curt, Daniel, Ph.D., ibid. (pg. 13)
[25] Sproul, R.C., Ph.D., ibid. (pgs. 35, 45)
[26] Grenz, Stanley J., ibid. (page 115)
[27] Curt, Daniel, Ph.D., ibid.
[28] Curt, Daniel, Ph.D., ibid. (page 13)
[29] Curt, Daniel, Ph.D., ibid. (page 13)
[30] Curt, Daniel, Ph.D., ibid.
[31] Curt, Daniel, Ph.D., ibid. (page 13)
[32] Curt, Daniel, Ph.D., ibid.
[33] Curt, Daniel, Ph.D., ibid.
[34] Curt, Daniel, Ph.D., ibid.
[35] Curt, Daniel, Ph.D., ibid. (page 13)
[36] Curt, Daniel, Ph.D., ibid. (page 13)
[37] Curt, Daniel, Ph.D., ibid.
[38] Curt, Daniel, Ph.D., ibid.
[39] Curt, Daniel, Ph.D., ibid.
[40] Sproul, R.C., Ph.D., ibid. (pg. 43)
[41] Sproul, R.C., Ph.D., ibid. (pg. 43)
[42] Sproul, R.C., Ph.D., ibid. (pg. 43)
[43] Sproul, R.C., Ph.D., ibid. (pg.44)
[44] Sproul, R.C., Ph.D., ibid. (pg. 44)
[45] Sproul, R.C., Ph.D., ibid. (pg. 44-45)
[46] Sproul, R.C., Ph.D., ibid. (pg. 45)
[47] Sproul, R.C., Ph.D., ibid. (pg. 45)
[48] The Lockman Foundations. Holy Bible: New American Standard Bible Updated Edition. Anaheim, CA: Foundation, 1995.
[49] The Lockman Foundations. Holy Bible: New American Standard Bible Updated Edition. Anaheim, CA: Foundation, 1995.
[50] The Lockman Foundations. Holy Bible: New American Standard Bible Updated Edition. Anaheim, CA: Foundation, 1995.
[51] The Lockman Foundations. Holy Bible: New American Standard Bible Updated Edition. Anaheim, CA: Foundation, 1995.
[52] The Lockman Foundations. Holy Bible: New American Standard Bible Updated Edition. Anaheim, CA: Foundation, 1995.
[53] The Lockman Foundations. Holy Bible: New American Standard Bible Updated Edition. Anaheim, CA: Foundation, 1995.

My Anchor Holds

2006-06-01T06:31:00.000-07:00

A few months back, this beautiful hymn was brought to my attention at church, and though it was new to my ears, God worked in a mighty way through the lyrics. Wiping tears as I sang, I was reminded that we are to trust in the Lord with all our hearts, and to not lean on our own understanding; to acknowledge Him in all our ways, and He will make straight our paths (Proverbs 3:5-6); to run with endurance the race that is set before us, looking to Jesus, the FOUNDER and PERFECTER of our faith (Hebrews 12:1-2); to pursue righteousness, godliness, faith, love, steadfastness, gentleness and to fight the good fight of the faith (1 Timothy 6:11-12); to continue steadfastly in prayer, being watchful in it with thanksgiving (Colossians 4:2); to walk in a manner worthy of the calling to which we have been called, with humility and gentleness, with patience bearing with others in love (Ephesians 4:1-2); to take up the whole armor of God, that we may able to withstand in the evil day (Ephesians 6:13); to look upon the work of God, who will sustain us to the end, guiltless in the day of our Lord Jesus Christ (1 Corinthians 1:8); and to count it all joy when we meet trials of various kinds, for the testing of faith produces steadfastness (James 1:2).

My Anchor Holds
by W.C. Martin
Music by Daniel B. Towner
1902

Though the angry surges roll
On my tempest driven soul,
I am peaceful, for I know,
Wildly though the winds may blow,
I’ve an anchor safe and sure,
That can evermore endure.

And it holds, my anchor holds:
Blow your wildest, then, O gale,
On my bark so small and frail;
By His grace I shall not fail,
For my anchor holds, my anchor holds.

Mighty tides about me sweep,
Perils lurk within the deep,
Angry clouds o’ershade the sky,
And the tempest rises high;
Still I stand the tempest’s shock,
For my anchor grips the rock.

And it holds, my anchor holds:
Blow your wildest, then, O gale,
On my bark so small and frail;
By His grace I shall not fail,
For my anchor holds, my anchor holds.

I can feel the anchor fast
As I meet each sudden blast,
And the cable, though unseen,
Bears the heavy strain between;
Through the storm I safely ride,
Till the turning of the tide.

And it holds, my anchor holds:
Blow your wildest, then, O gale,
On my bark so small and frail;
By His grace I shall not fail,
For my anchor holds, my anchor holds.

Troubles almost 'whelm the soul;
Griefs like billows o’er me roll;
Tempters seek to lure astray;
Storms obscure the light of day:
But in Christ I can be bold,
I’ve an anchor that shall hold.

And it holds, my anchor holds:
Blow your wildest, then, O gale,
On my bark so small and frail;
By His grace I shall not fail,
For my anchor holds, my anchor holds.

Language and Gender in the Bible: The Importance of Accurate Biblical Hermeneutics

2006-05-31T13:11:00.000-07:00

1 Corinthians 10:31

"So whether you eat or drink, or whatever you do, do all to the glory of God."

I recently wrote and presented this paper for a very liberal linguistic philosophy class. In a room filled with raging feminists, a gay student, and others that support the gender neutral Bible, I truly felt as a sheep in the midst of a pack of wolves. I was reminded that God is infinitely faithful to sustain those that are His (Psalm 55:22, 1 Corinthians 1:5-9).

When looking at languages, the impossibility of removing gender is similar to that of trying to remove the fact that there are two distinct sexes in the human race. Biologically, one can see the distinctions between men and women. Thus, distinct roles, such as carrying a child within a womb or fathering a child with sperm are limited to sex. Why not then, should there be a modality in which to communicate the created distinctions between the sexes? The answer remains for some that gender distinctions allow for sexism.[1] The viewpoint of seeing language distinction as sexist and domineering has manifested itself most clearly and erroneously through the attempts of postmodern scholars to make a neutral gender Bible. To the ancient Hebrew and Greek mind, this attempt would be unthinkable.[2] When looking at the gender distinctions voiced through Scripture, one must take into consideration the Biblical mandate of manhood and womanhood, the contexts of the verses in relation to other verses, the Hebrew and Greek mind, and how changing the gender to neutral ultimately perverts and distorts the theology behind the original meaning.

In today's postmodern feminist society, many feel constrained and discriminated against when gender distinctions are made through language, but these distinctions in nouns and adjectives appear to be inevitable across the board. European, Latin, German, Greek, Slavic, Japanese, and Semitic languages thoroughly exhibit gender distinctions.[3] The problem, as opposed to what Shan Wareing says in Language, Society and Power, is viewing such distinctions as negative and “sexist.”[4] The Biblical mandate of manhood and womanhood as created by God in Genesis 1:27 points the reader to what it means to be a man or woman.[5] Because both men and women are equally created in the image of God, they share equal importance and value to Him.[6] Any trace of oppressive superiority from either sex is a result of sin. Thus, there are ways that language can demean a man or woman, but this behavior is a result of fallen man, and not seen in Scripture or condoned by God, who Himself, created both male and female equally in His image and possible recipients of salvation (Gen. 1:27., Galatians 3:28).[7] The next aspect of this mandate rests in the divine creation and order of God given roles between sexes. Though both men and women share equal importance in the eyes of God, they were created distinctly different from one another. These distinctions exemplify a God ordained headship of man over woman in a good, God glorifying manner, pre-Genesis 3:16 (which explains the headship distortion after the Fall).[8] Scripture says in Gen 2:7 and 2:18-23 that God created Adam first, and then Eve. Paul goes on to comment in 1Timothy 2:12-13 that he does not permit women to teach or hold authority over men because Eve was created after Adam.[9] Biblical distinctions between men and women are also seen in Adam’s unique representation of the human race. Though Eve ate of the fruit first, the New Testament does not explain humanity’s sin nature as a result of her actions, but Adam’s. 1 Corinthians 15:22 says, “For as in Adam all die, so also in Christ shall all be made alive.” God gave Adam a special role as leader in representing humanity, which Eve was not given.[10] Another distinction is the authority that Adam was given by God to name the woman God presented him with (Genesis 3:23).[11] This essential naming feature is also presented when God names the human race “Man,” which in Hebrew is 'adam.' In Genesis 5:1-2 it says, “When God created man, He made him in the likeness of God. Male and female He created them, and He blessed them and named them Man in the day when they were created.” Thus, the divine order in creation and naming bestows leadership and headship on the man with this non-neutral term “adam” representing both the man and the woman. This distinction is clear in Genesis 5:1-2, because other verses (Genesis 2:25, Genesis 3:9, Genesis 3:12, Genesis 3:20), use the word “adam” not in reference to the woman, but distinctly in reference to the man. Another distinction between Biblical manhood and womanhood is the chief accountability God placed on Adam after the Fall. In Genesis 3:9, it says, “But the LORD God called to the man and said to him, ‘Where are you?’ Picture it like this. Your kids, who are ages 8, 6, 4, and 2 are playing in the living room and end up destroying it. As a parent, if you are like most, you will summon the oldest child first to get the reason for all the chaos. Why ask the oldest, when all the children contributed to the damage? It’s a similar idea to the leadership and prime responsibility God placed on Adam.[12] Finally, the Biblical distinctions between manhood and womanhood can be seen in Eve’s role as Adam’s helpmate (Genesis 2:18), the judgments of God over Adam and Eve’s relationship after the Fall (Genesis 3:16), God’s restoration of marriage roles through Christ (Colossians 3:18-19), the mysterious parallel of marriage between man and woman reflecting Christ’s relationship with the Church based on the pre-Fall days (Ephesians 5:31-32, Genesis 2:24), and the similarity between the “equality, differences and unity” within the Trinity and between men and women.

When doing Biblical hermeneutics, consideration of context must be applied to exegete the text accurately. Some erroneously use Galatians 3:28, “There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus” to condone the gender neutral versions of the Bible. When the verse is viewed within its context, the reader is shown that the overall issue being discussed is that there is no spiritual inequality before God, not that there are no sexual distinctions within God’s creation. When compared with other verses, the message of Galatians 3:28 is made even more explicit. We see the divine order of headship of man over woman in 1 Corinthians 11: 3, “But I want you to understand that Christ is the head of every man, and the man is the head of a woman, and God is the head of Christ,” also in 1 Corinthians 11:8-9, “For man does not originate from woman, but woman from man; for indeed man was not created for the woman’s sake, but woman for the man’s sake.” At the beginning of chapter 11, Paul is discussing the cultural customs of the church. The men in the Corinthian church began imitating the fourth century Jewish custom of wearing head coverings. Paul goes into such depth about the headship of men over women, because within the Corinthian society, a man’s uncovered head (instead of a covered head) signified his authority over women, and they were conducting themselves in the opposite manner. Without viewing the passage in its historical, cultural and Biblical context, many have mistakenly taken this whole chapter as only being relevant to the early church. On the contrary, the verses concerning the headship of man over woman coincide with the rest of Scripture concerning God’s created order and mandate of manhood and womanhood.[13]

To the Hebrew and Greek mind, a neutered language would be quite a paradoxical idea. The Hebrew language is very much concerned with masculine and feminine connotations within its words, in fact, Hebrew is more gender oriented than even the gender conscious European languages.[14] This high gender distinction would only make sense, given the Biblical mandates established by God concerning manhood and womanhood. In opposition of the Whorfian Hypothesis (or language determinism), linguist Nida comments in regards to Hebrew thought, “It is certainly true that language reflects certain aspects of a social structure…For the most part, language follows society rather than determining it.”[15] For example, the ancient Hebrew mind would have understood that when Adam named the woman, this signified authority. Just as readers understood the authority of God over His creation when he named everything, they understood Adam’s authority over Eve when he named her. The exact Hebrew verb is used for both instances (‘qara’=to call), because both instances signify a divine headship of authority.[16] Another example of the tendencies of the Hebrew and Greek mind to use gender distinctive language is exemplified in traditional wedding vows. In Hebrew, the bride vows to “love, to cherish, to obey her husband.” Greek vows are even more emphatic on the role of the woman, traditionally saying, “This woman will subject herself to this man.”[17] A gender neutral language would not be a Hebrew or Greek friendly translation.

Languages indeed have gender, which in turn helps identify meaning. When gender neutral language is placed over what is in the original Hebrew and Greek texts of the Bible, the meaning is ultimately changed. To realize that the Bible is God’s inspired, inerrant Word, and originally communicated by God in a specific way to benefit His people and glorify His name, creates a demand for proper translation. Sloppy, careless and biased translations are a form of isigesis, which alters the original intent of the author as inspired by God. Rarely do any two words in Hebrew and Greek translate exactly into English (Hebrew 'adam,' English 'man,' Hebrew meaning in Gen.1-5 is 'human race,' Greek 'anothen,' English 'born again,' Greek meaning in John 3:7 is 'born again from above'). Thus, the intent of proper hermeneutical translations are to find the English words that best match the Hebrew meaning in specific contexts. Regarding gender, when Hebrew, Aramaic and Greek use singular personal pronouns in reference to human beings, the sex and gender line up.[18] The Bible indeed uses gender-based distinctions between men and women, and especially uses the male form to communicate general truths. There is a God-ordained reason for this. Though men and women are equally created in the image of God and share equal dignity in God’s eyes, there are distinct differences in the gifts and roles that God has assigned to both. The neutral translations are fighting against this God-ordained order. For example, in Genesis 1, the Hebrew word Elohim, meaning God in English, is in the masculine, plural form. Though God is Spirit, and those that worship Him must worship Him in spirit and in truth, the Godhead has been manifested in Scripture in masculine form, and manifested in the flesh as a man. Image what trying to change this distinction would do to the entire theology of the Bible. An accurate hermeneutical approach to translation is most important to get the intended message behind the original text.

In looking at Biblical manhood and womanhood, verses in contexts to each other, the Hebrew and Greek mind, and how gender neutral translations distort the Bible’s original meaning, we see the importance of proper exegesis and translation. Though the changes may appear to be small, the gender saturated language of the Bible does convey a message that these changes would inhibit. God created a divine order between men and women of authority and headship, not of oppression or superiority, which came after the fall. Thus, changing the gender to neutral ultimately perverts and distorts the theology behind the Bible’s original meaning.[19]

[1] Wareing, Shan. Language, Society and Power: Language and Gender. New York, NY: Routledge, 2004. (pgs. 76-77)
[2] Berlitz, Charles. Native Tongue. Edison, NJ: Castle Books, 1982. (pgs. 33,39)
[3] Berlitz, Charles., ibid. (pgs. 33,39)
[4] Wareing, Shan., ibid. (pgs. 76-77)
[5] Grudem, Wayne. Biblical Foundations for Manhood and Womanhood. Wheaton, IL: Crossway, 2002. (pgs. 19-20)
[6] Grudem, Wayne., ibid. (pg. 21)
[7] Grudem, Wayne., ibid (pg. 21-22)
[8] Grudem, Wayne., ibid. (pg. 35)
[9] Grudem, Wayne., ibid (pg. 25)
[10] Grudem, Wayne., ibid. (pg. 26)
[11] Grudem, Wayne., ibid. (pg. 26)
[12] Grudem, Wayne., ibid. (pg. 31)
[13] Berlitz, Charles., ibid. (pg. 39)
[14] MacArthur, John, Dr. The MacArthur Study Bible: New American Standard Bible Updated Edition. La Habra, CA: Thomas Nelson, 2006.
[15] Finley, Thomas J. and Peter J. Silzer. How Biblical Languages Work: A Student’s Guide to Learning Hebrew and Greek. Grand Rapids, MI: Kregel, 2004. (pg. 35)
[16] Grudem, Wayne., ibid. (pg. 27-28)
[17] Berlitz, Charles., ibid. (pg. 38)
[18]Poythress, Vern S. and Wayne Grudem. The Gender Neutral Bible Controversy: Muting the Masculinity of God’s Words. Nashville, TN: Broadman and Holman, 2000. (pg. 143)
[19] Poythress, Vern S. and Wayne Grudem., ibid. (pg. 52, 58, 67)

The Chief Importance of Grace in the Lives of Sinners

2006-05-29T21:11:00.000-07:00

Ephesians 2:8-9

"For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast."

Acts 17:30

"Therefore having overlooked the times of ignorance, God is now declaring to men that all people everywhere should repent, because He has fixed a day in which He will judge the world in righteousness through a Man whom He has appointed, having furnished proof to all men by raising Him from the dead."

This section of John Bunyan's Grace Abounding to the Chief of Sinners ought to make any hearer and doer of the Word of Almighty God tremble with both sorrow and joy. Sorrow at their own sin stained efforts, and exceeding joy over God's amazing grace to sinners.

He says (pgs. 69-70),
"Wherefore, though of myself, of all the saints the most unworthy, yet I, but with great fear and trembling at the sight of my own weakness did set upon the work, and did according to my gift, and the proportion of my faith, preach that blessed gospel that God had showed me in the holy Word of truth: which when the Country understood, they came in to hear the Word by hundreds, and that from all parts, though upon sundry and diverse accounts.

And I thank God, He gave me some measure of bowels and pity for their souls, which also did put me forward to labour with great diligence and earnestness to find out such a word as might, if God would bless it, lay hold of and awaken the conscience; in which also the good Lord had respect to the desire of his servant: for I had not preached long, before some began to be touched by the Word, and to be greatly afflicted in their minds at the apprehension of the greatness of their sin and of their need of Jesus Christ.

But I at first could not believe that God should speak by me to the heart of any man, still counting myself unworthy; yet those who thus were touched, would love me, and have a peculiar respect for me; and though I did put it from me that they should be awakened by me, still they would confess it and affirm it before the saints of God, they would also bless God for me (unworthy wretch that I am!) and count me God's instrument that showed to them the way of salvation.

Wherefore seeing them in both their words and deeds to be so constant, and also in their hearts so earnestly pressing after the knowledge of Jesus Christ, rejoicing that ever God did send me where they were: then I began to conclude it might be so, that God had owned in his work such a foolish one as I; and then came that word of God to my heart with much sweet refreshment, 'The blessing of them that were ready to perish is come upon me; yea, I caused the widow's heart to sing for joy (Job 29:13).'

At this therefore I rejoiced, yea, the tears of those whom God did awaken by my preaching would be both solace and encouragement to me for I thought on those sayings, 'Who is he that maketh me glad but the same that is made sorry by me?' (II Corinthians 2:2) and again, 'Though I be not an apostle to others, yet doubtless I am unto you, for the seal of mine apostleship are ye in the Lord (I Corinthians 9:2). These things therefore were as another argument unto me that God had called me to and stood by me in this work.

In my preaching of the Word, I took special notice of this one thing, namely, that the Lord did lead me to begin where his Word begins with sinners, that is, to condemn all flesh, and to open and allege that the curse of God by the law doth belong to and lay hold on all men as they come into the world, because of sin. Now this part of my work I fulfilled with great sense, for the terrors of the law, and guilt for my transgressions, lay heavy on my conscience. I preached what I felt, what I smartingly did feel, even that under which my poor soul did groan and tremble to astonishment.

Indeed I have been as one sent to them from the dead; I went myself in chains to preach to them in chains, and carried that fire in my own conscience that I persuaded them to beware of. I can truly say, and that without dissembling, that when I have been to preach, I have gone full of guilt and terror even to the pulpit door, and there it hath been taken off, and I have been at liberty in my mind until I have done my work, and then immediately, even before I could get down the pulpit stairs, have been as bad as I was before. Yet God carried me on, but surely with a strong hand: for neither guilt nor hell could take me off my work.

Thus I went for the space of two years, crying out against men's sins and their fearful state because of them. After which, the Lord came in upon my own soul with some staid peace and comfort through Christ; for HE did give me many sweet discoveries of his BLESSED GRACE through him: wherefore now I altered in my preaching (for still I preached what I saw and felt); now therefore I did much labor to hold forth Jesus Christ in all his offices, relations, and benefits unto the world, and did strive also to discover, to condemn and remove those false supports and props on which the world doth both lean and by them fall and perish."