Disciple Making Recipe

Found this interesting piece HERE.

The New and Improved Seeker-Sensitive Recipe for Making Disciples

Heaping Portions of Culturally Appealing Entertainment
Generous Scoops of Songs That Have Little or No Doctrinal Content
Buckets of Sermons That Teach Practical Self-Help Lessons and Pop-Psych Mixed With a Sprinkling of Out-of-Context Bible Verses
The Yeast From a Small Group Study Lead by Un-Trained Lay-People Who Pool Their Biblical Ignorance by Asking the Question, “What Does This Verse Mean to You?”

The Biblical Recipe for Making Disciples - Acts 2:42

A Tenacious Devotion to the Teaching of the Apostles (God’s Word Proclaimed in Song and Sermon) Under A Trained Pastor - 2 Tim 4:1-2, 2 Tim 2:2
Fellowship
Breaking of Bread (Lord's Supper)
Prayers

Which recipe is your church cooking with?

What's Happening In Lakeland?

By now you've no doubt read or heard about a so called revival that is happening in Lakeland, Florida - if not it's being discussed many places, like here, here and here - and here.

Several times I've been asked for my opinion on what is happening there - basically - is this of God, or not? Let me say that I try to be very, very careful in assessing things like this. I neither want to be the 'Pharisee' and miss what God is doing, nor do I want to be Nadab or Abihu - carriers of strange fire. I do know that we have been called to discern what is of God and what is not. Paul, in Philippians 1:9-10 stated:

"And this I pray, that your love may abound still more and more in knowledge and all discernment, ^ that you may approve the things that are excellent, that you may be sincere and without offense till the day of Christ". (Emphasis mine)

While I haven't personally been to any of these services in Lakeland, through the miracle of the Internet I've been able to both read, watch and listen to what is happening there - which I have done.

Which leads me to the following advice that comes in the form of a three part test:

1. Is the revival characterized by repentance?

The great revivals of history are almost always characterized by REPENTANCE. Gut-wrenching-people-crying-out-to-God type repentance. True revival will primarily see people falling forward on their faces (as opposed to backwards) in repentance leaving tear stained carpets in it's wake. This leads to the fruit of true revival - holiness.

2. Where is the emphasis placed?

The emphasis MUST be on JESUS CHRIST. Not on man, not on manifestations, not on angels - but Christ alone. When I read and hear from Todd Bentley's own mouth that he is receiving revelation from some angel named "Emma" - that should be a HUGE red flag to any discerning Christian. Cults have been born in such ways.

3. We should always test the spirits.

1 John 4:1 says: "Beloved, do not believe every spirit, but test the spirits, whether they are of God; because many false prophets have gone out into the world."

Strange fire is amazingly close to real fire - so close, yet so far away - and therein lies the deception. Couple that with the fact that "there's no fool like a charismatic fool", and that is a dangerous recipe for being deceived.

For far too long folks have run from this service to that service in order to hear this speaker or that speaker - chasing after the latest, greatest 'word', or 'revelation' that they hope to receive. Many have drank undiscerning from poisoned streams and later wonder what happened? What happened was they failed to stop and test the spirits to see if it was from God or not. This pastor's prescription for this problem? Massive doses of God's Word will dramatically elevate one's discernment.

Know this: The Holy Spirit will ALWAYS draw people to Jesus - He will illuminate Jesus. He doesn't need gold dust, angel feathers or any other cheap parlor tricks to do so either. While having perfect doctrine is not a prerequisite of being used by God or having God show up, true revival will always be centered on the Person of Jesus Christ.

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Was Paul A Pragmatist?

By Pastor Larry DeBruyn

Would the apostle have employed "any" means to save some?

These days, pastors and churches will seemingly stoop to anything to build a crowd. Rock-'n'-roll, the culture's dominant music, is fast becoming "the" staple of so-called praise and worship. In their attempt to "connect" with their audience, I've heard pastors use lewd language in their preaching. One church featured an Elvis impersonator, while another, in a Halloween-themed "sanctuary" with a haunted house, featured a Michael Jackson Thriller dance. Pastors even advertise sex-sermons on billboards in ways that offend non-Christians who are tired of the permissiveness of our sex-crazed culture. American "churchianity" is addicted to the unprincipled principle of, "just do it to just get it."

All of the aforementioned, and more, seek justification from a statement in the Bible where Paul wrote, "I have become all things to all men, that I may by all means save some" (1 Corinthians 9:22b). Contortedly, contemporaries interpret this verse to provide apostolic endorsement to do anything to reach anyone. Such a ministry motif is pragmatism, a belief that legitimates any practice so long as it achieves the presumed result of saving some. To the pragmatist, the end justifies the means.

Yet no matter how it is slanted, pragmatism is liberalism. While liberals depart from orthodox belief, pragmatists depart from orthodox behavior. According to pragmatism, even if it's wrong, it's right, so long as it works. Pragmatists will do anything to attract everyone, and churches are full of this philosophy of doing business now-a-days. Noble ends supposedly justify ignoble means. A pragmatist possesses no "set-in-stone" convictions. They will do whatever it takes to win--even cheat. If it does it, do it.

If idols will attract a crowd, then carve the wood, mold the gold, and hew the rocks. The Israelite king Jeroboam was a pragmatist. In defiance of Yahweh's choice of Jerusalem to be the place where the nation was to worship Him, and because it was inconvenient for Israelites to make their mandated pilgrimages to the Holy City, the pragmatic king defied the will of God and created handy "high places" (praise and worship centers) all over the land, especially in Bethel and Dan (See 1 Kings 12:28-30.). By his example, Jeroboam was known in history as the king who "who did sin, and who made Israel to sin" (1 Kings 14:15).

Bored with the "traditional" worship of Yahweh at Jerusalem (i.e., ho-hum . . . same-o' same-o'), and for the experience of innovatively worshipping Baal (i.e., thrills and chills), one might even envision apostate Israelites from the southern-most town of Beersheba by-passing Jerusalem (approximately 50 miles to the north) and journeying all the way to Dan (approximately 150 miles to the north) to observe the idolatrous spectacle. Besides, Baal promised them prosperity that was not dependent upon their behavior (See Deuteronomy 28:1 ff.). Against this backdrop, we turn now to address the issue of what Paul meant when he confessed, "I have become all things to all men, that I may by all means save some." Was he a situational pragmatist who, like Jeroboam, would have built "high places" in order to get people "saved"?

To understand this issue from Paul's perspective, the context is the key (Read 1 Corinthians 8:1-9:27.). In these chapters, Paul is not addressing the subject of methods. One missiologist wisely observes: "These classic words [i.e., "I have become all things to all men"] are often used by missionaries to justify diverse methods of reaching people for Christ. But that is certainly a misinterpretation."[1] In the flow of these chapters, Paul is discussing mores (the folkways and customs of a culture), not methods. For example, in Lithuania, it was considered rude for a speaker to stand before an audience with his hand in his pocket, or a man to whistle in public places (Personally, I too find this annoying.). So when I preached, I kept my hands out of my pockets! It was no "issue" to me, but it was to the Lithuanians. So I accommodated myself to the custom.

Accordingly, the apostle grouped people as to whether, or not, they were "Jews," "under the Law," "without the law" and "weak" (1 Corinthians 9:20-22). Paradoxically, though Paul considered himself "free from all" these groups, he also considered himself a "slave to all" all these groups (1 Corinthians 9:19). While he did not allow diverse mores to intimidate him, the apostle did, in his ministry, accommodate his outward behavior to the cultural consensus. Presumably, that is why he allowed Timothy to be circumcised (Acts 16:3). As one scholar summarized: "Contextually, then, what Paul meant by becoming 'all things to all men' was doing all things possible to avoid prohibitions, strictures, and offenses peculiar to a culture."[2]

To save some, Paul politely submitted to and served the customs of others. He became "all things to all men." But, to evangelize the unevangelized, the apostle uncompromisingly employed one method--preaching. He employed this method in synagogues, churches, and at Mars Hill. And with this one method the apostle preached one message. As he stated to the Corinthians: "For I determined not to know any thing among you, save Jesus Christ, and him crucified" (1 Corinthians 2:2, KJV). While the places and the people to whom he ministered varied, his method and his message remained consistent. Yet in doing so, Paul served people, for as he wrote, "For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake" (Emphasis mine, 2 Corinthians 4:5, KJV). It is at this juncture that contemporary Christendom had better beware: Different methods may evoke different messages (See Galatians 1:6-10.).

As to the question, "Was Paul a Pragmatist?" John Makujina summarizes: "Becoming 'all things to all men' does not refer to an offensive strategy of inventiveness, creativity, persuasiveness, or accommodation to new modes of evangelism that key in on the latest public novelty. Paul's references here are purely preventative. He simply wished to eliminate any nonessential barriers that would hinder his proclamation of the gospel."[3]

No, Paul was not a pragmatist. He did not employ fleshly or worldly means to attain a "so-called" spiritual good. In fact, he recognized the "flesh" to be in mortal combat against the "Spirit" (Galatians 5:19-21). Unlike many of today's churches, he most certainly would abhor any fleshly method employed to make a crowd. To win the world, the church cannot afford to become like the world. "Fleshly tactics" will not win spiritual battles. If those tactics are used, the church then fights on the devil's "turf" and will surely be defeated.

Confessions Of A Pentecostal Calvinist

By James K. A. Smith - Professor at Calvin College

"It can be a little intimidating in a Reformed context to admit that one is Pentecostal. It's a bit like being at the ballet and letting it slip that you're partial to and country music. Both claims tend to clear a room. And yet I happily define myself as a Reformed charismatic, a Pentecostal Calvinist.

It's been said that testimony is the poetry of Pentecostal experience, so permit me to begin with a personal poem to provide some background. I wasn't raised in the church; rather, I was quite "miraculously saved" the day after my 18th birthday through my girlfriend (now wife!), who was doing a little missionary dating.

I received my earliest formation among the Plymouth Brethren, in a sector that defined itself as anti-Pentecostal and took a certain pride in knowing that the "miraculous" gifts had ceased to function with the death of the last apostle. Through a path that is convoluted and riddled with hurts, our spiritual pilgrimage eventually took us across the threshold of a Pentecostal church where we were welcomed, embraced, and transformed.

There, in that Pentecostal church in Stratford, Ontario —once home to Aimee Semple McPherson—God showed up. Encountering him in ways I hadn't experienced or imagined before, God shook my intellectual framework and rattled my spiritual cage at the same time.

But let me add one more layer to this story: Just as I was being immersed in the Spirit's activity and presence in Pentecostal spirituality and worship, I started a master's degree in philosophical theology at the Institute for Christian Studies, a graduate school in the Dutch Reformed tradition at the University of Toronto. So my week looked a bit odd: Monday to Friday I was immersed in the intellectual resources of the Reformed tradition, diving into the works of Calvin, Kuyper, and Dooyeweerd.

Then on Sunday we'd show up at the Pentecostal church where, to be honest, things got pretty crazy sometimes. It was a long way from Toronto to Stratford, if you know what I mean—about the same distance from Geneva to Azusa Street.

For a lot of folks, that must sound like trying to inhabit two different space-time continuums. But I never experienced much tension between these worlds. Of course, my church and academic world didn't bump into one another. Dooyeweerd and Jack Hayford don't often cross paths. But in a way, I felt that they met in me—and they seemed to fit. I experienced a deep resonance between the two. In fact, I would suggest that being charismatic actually makes me a better Calvinist; my being Pentecostal is actually a way for me to be more Reformed. Sovereignty and Surprise.

Reformed folks praise, value, honor, and make central the sovereignty of God. The theological giants of the Reformed tradition—Calvin, Edwards, Kuyper, and others—have put God's sovereignty at the center and heart of a Reformed "world- and life-view." God is the Lord of the cosmos; God is free from having to meet our expectations; God is sovereign in his election of the people of God.

I think there is an interesting way in which Pentecostals live out a spirituality that takes that sovereignty really, really seriously. In particular, I think Pentecostal spirituality and charismatic worship take the sovereignty of God so seriously that you might actually be surprised by God every once in a while. You are open and expectant that the Spirit of God is sometimes going to surprise you, because God is free to act in ways that might differ from your set of expectations

We can see this right in the DNA of the church. The church, you'll remember, is "genetically" Pentecostal. The birthplace of the church is Pentecost, at which some pretty strange stuff happened, strange enough that others didn't know what to make of it and so concluded that the apostles were drunk. But what I find really interesting about Pentecost is not just that St. Peter participated in the surprise of the Spirit, but that he had the courage to stand up and essentially say, "This is what the Spirit was talking about" (Acts 2:16).

Peter was open enough to God doing something new and different that in the face of the madness that was Pentecost Sunday, he could boldly proclaim, "This is God!" When Jesus ascended and promised the Spirit, I don't imagine the disciples expected the scene that unfolded at Pentecost. And yet Peter exhibits openness to God surprising our expectations.

The heart and soul of that Pentecostal spirituality is not the manifestations, but rather the courage and openness to see God in those unexpected manifestations, and to say, "This is what the Spirit promised."

That means acknowledging God's sovereignty in worship in ways that have to be learned. I think most Reformed folk have learned habits of worship that effectively constrain the sovereignty of God by adopting highly defined and narrow expectations of the Spirit's operations.

I long for a kind of "Pentecostalized" Reformed spirituality that expects the sovereign Lord to show up in ways that might surprise us. If we take our Reformed convictions about God's sovereignty seriously, then we can, with Peter, be boldly open to the Spirit's surprise. We need not immediately kick back in fear at what might sometimes appear to be the madness of Pentecost, but can have the courage to say the Spirit is at work.

I think that's exactly the sensibility embodied by Jonathon Edwards, America's greatest theologian. While presenting labyrinthine theological sermons in monotone from his pulpit, the Puritan preacher witnessed strange manifestations, convulsing bodies, and shouts and yelps among his congregants. But Edwards the Reformed theologian was discerning enough not to write this off, but to say, "There's something of the Spirit in this." In Pentecostal spirituality, the Calvinist conviction about the sovereignty of God is extended to worship in a way that makes us open to and even expectant of the sovereign Lord surprising us. The Goodness of Embodiment.

Reformed folk, particularly in the Dutch tradition of Kuyper and Dooyeweerd, often emphasize the "goodness of creation"— that God created a material universe that he pronounced "very good" (Gen. 1:31). And although it is fallen, God is redeeming this world, not redeeming us out of it. An important piece of that affirmation is the goodness of embodiment—the goodness of the stuff we bump into, the bodies we inhabit.

But that's precisely why I've always found it a bit strange that Reformed worship so often treats human beings as if we're brains-on-a-stick. All week long we talk about how good creation is, how good embodiment is. But then we have habits of worship that merely deposit great ideas in our heads, making us rather cerebral disciples. Despite all our talk about the goodness of creation and embodiment, in Reformed worship the body doesn't show up that much.

Pentecostals, on the other hand, embody their spirituality. I would argue that Pentecostal worship is the extension of the Reformed intuition about the goodness of creation and the goodness of embodiment. We can see this in just a few examples:

First, Pentecostals believe in healing—and they don't mean only "spiritual" healing. They think physical healing is part of what the Cross accomplished. God doesn't want to just save your soul; God also cares about your body. The Pentecostal emphasis on the healing of the body is an affirmation of the goodness of embodiment.

Second, Pentecostals use their whole bodies in worship. Pentecostal worship can get a little messy; indeed, sometimes there are bodies everywhere! I can still remember the first time I ever raised my hands in worship—there in that Pentecostal church in Stratford. Tentatively and awkwardly raising your arms, hands trembling, you feel like an idiot—and, of course, that's precisely the point. To be in a position with hands outstretched, or prostrate on the floor, is to be in a position of vulnerability and humility. And that can be an especially powerful spiritual discipline for Reformed Christians, who are probably prone to a certain staid confidence in our intellectual prowess and doctrinal precision.

I thank God for those practices of embodied humiliation that are part and parcel of Pentecostal worship; they were exactly the counterweight I needed as a young Reformed philosopher. But they were also fleshing out the theories I was absorbing.

There is a third sense in which Pentecostals enact the Reformed affirmation of embodiment: It's in touch. When Pentecostals pray for one another, we touch one another. We lay hands on our sister or brother. Pentecostal worship always involves dedicated periods of prayer—"altar time"—that bring together the people of God with hands clasped, embraced in prayer, laying hands in hope. Faith, hope, and love are channeled and charged when the community expresses itself in that kind of touch.

Because Pentecostals live out the Reformed affirmation of both the sovereignty of God and the goodness of embodiment, I don't experience much tension between these core aspects of Reformed identity and Pentecostal spirituality.

The explosion of the Spirit's work in world Christianity reminds us that the church's DNA is Pentecostal. It is important for Reformed Christians to not be scared of that, and in fact, to see in it an invitation of the Spirit to live out the Reformed intuitions we talk about all the time."

Pastor Mark Petric Update

I recently had the joy of watching a fellow pastor, Mark Petric, walk to the pulpit and give a powerful testimony of forgiveness. Last October, Pastor Mark's 16 year old son Daniel, shot him and his wife in head, claiming the life of Mark's wife Sue.

Mark sustained a gun shot wound that by all rights, should have taken his life. The doctors didn't seem to be very hopeful after the massive blood loss that he sustained as well - but God intervened, and today Mark is a walking, talking miracle.

To see the miracle healing of Mark even being alive, then to hear him speak of how he has not only forgiven his son, but how Daniel has completely given his life to Jesus Christ was extremely moving. Mark is even standing alongside of his son as he is facing prison time and an uncertain future.

This incredible story of forgiveness reminds me of the Biblical truth - With God, all things are possible!

The Deadliest Catch

I've become increasingly aware that some of the most bitter critics of the church today are, in some cases, people who not only have ceased to attend church, but run blogs and websites purporting themselves to be a bastion of doctrinal 'trueness' and purity.

They speak as authorities on what ails the modern church, yet they are unable to humble themselves enough to attend a local church to try to implement their 'ideas'. While there are things that certainly need critical assessment in the church and in churches - I agree with Pastor Anton Bosch that biblically speaking only those who have a pastoral or teaching ministry even have the right to teach doctrine or point out false doctrine. There is no biblical allowance for critical or fault finding ministries in God's Word.

Where does this leave these self proclaimed Christian authorities who never even darken the door of Jesus' own invention and yet speak as though they alone have the plan to fix the church?

What I've personally witnessed is that these bitter souls have caught a deadly disease - spiritual pride. Spiritual pride is the deadliest catch for it keeps you from church, blinds you to think you are always right and everyone else is always wrong. Spiritual pride, in modern vernacular, is very much the 'my way or the highway' mentality. Spiritual pride is the disease that vexed Lucifer himself. It's easy to catch and hard to shake. It blocks repentance and deceives one into thinking that they themselves are doing the very work of God as they proudly check their blog daily for the 'hit count' and revel in the traffic that they are getting for their latest sharp tongued assessment of brothers and sisters in Christ to whom they are not even connected.

Spiritual pride defined is thinking that you are more spiritual and more 'right' than anyone else, including the pastor - so much so you are unable to humble yourself and submit to anyone because you think you alone have discernment that no one else has. This dangerous thinking pretty much eliminates these folks from ever finding a church home because they will never find one that suits their fancy - translated, a church ran by their specifications - and of course if a church isn't run by their specifications then that means only one thing to them - it's obviously not of God in their not so humble opinion.

I was recently told that our church wasn't biblical because we have a 501 c3 making us a tax exempt entity - "true churches aren't tax exempt" I was told. Who knew? Let's see...that's found in 2 Collisions 3:5, right? What's odd is that most of these critical types reject any 'new revelation' from God today - however they will come up with some doozy's like this which apparently came through their own private hot-line to God. Sadly their hot-line was disconnected long ago by their own pride.

Obviously, there is no such thing as a perfect church, no church has ever been perfect - not even in the book of Acts. Church pretty much became imperfect when humans showed up inside of it - a fact lost on these folks.

That's why we all must keep our eyes on the cross, humble ourselves, preach Christ and Him crucified, walk humbly before God and have I said anything about humility yet?

The Day My World Stopped Turning

Exactly ten days ago I experienced something that no parent should ever have to. Sitting in a doctors office with my eleven year old son I heard five words that would forever change our lives - "your son has juvenile diabetes". These words caused the blood to immediately drain out of my face and I could not restrain the tears that began to fall. I was stunned. A whole range of emotions welled up inside of me, unpleasant emotions - denial, fear, sadness, disbelief - how could this happen to my son, I asked. We have no family history of type 1 diabetes, he's my slender, fit and healthy football player. He's one of the sweetest, kindest souls I know - he of all people does not deserve this.

The next two days my wife and I spent with Isaiah at the hospital learning a whole new lifestyle of regimented series of finger pricks, blood sugar testing, shots, meals, and snacks. Learning new terms, how to give shots and how much insulin is required at what times. Unlike most children, Isaiah needs to eat carefully chosen foods at very specific times and in very specific amounts in order to keep his blood sugar level within a healthy range. Skipping or postponing a meal or snack is not just inadvisable; it's dangerous.

Still trying to grasp the permanence of this incurable disease, many of my questions to the doctor's about Isaiah's condition were answered with the heartbreaking words - "for the rest of his life." I remember my mom asking if this is something he would outgrow. The answer only brought more tears. I decided to do some study about the disease on the Internet, while informative, that certainly didn't do a whole lot in the way of encouraging us. This has been a bitter pill to swallow to say the least.

That moment ten days ago is indelibly etched in my mind. Life is now lived moment by moment one day at a time. At least now I'm able to make it through a day without weeping - for the most part.

Over these past ten days I have come to some conclusions about what we now face as a family. First, I will put my trust in the Lord Jesus Christ - and I place my son in His hands for He is indeed in control. Secondly, we will pray every day for Isaiah's healing either by miracle or by a God given cure for this hideous disease. And finally, as Job said - Even if the Lord slays me - yet will I serve Him. Blessed be the name of the Lord.

Luke 1:37: "For nothing will be impossible with God."

The Biggest Churches In 1969: How Are They Doing Today?

Elmer Towns wrote a book back in 1969 that detailed the 10 largest Sunday Schools in the country. In that time Sunday School attendance was measured preferably over worship attendance because more people typically attended Sunday School. How are those top ten churches doing today, nearly 40 years later?

Check it out HERE.