Youth Pastor Eric Jadolyn Goode's Posts - Black Preaching Network2024-03-29T12:38:05ZYouth Pastor Eric Jadolyn Goodehttps://abcpreachers.ning.com/profile/ReverendEricJadolynGoodehttps://storage.ning.com/topology/rest/1.0/file/get/61508443?profile=RESIZE_48X48&width=48&height=48&crop=1%3A1https://abcpreachers.ning.com/profiles/blog/feed?user=0tyney7dy63nt&xn_auth=noTheological Framework of 1.Corinthainstag:abcpreachers.ning.com,2010-01-13:916966:BlogPost:11776882010-01-13T03:04:17.000ZYouth Pastor Eric Jadolyn Goodehttps://abcpreachers.ning.com/profile/ReverendEricJadolynGoode
The Grace of God is such an astounding concept that allows the believer to understand, though fragmentally, the love of God, found in Jesus Christ. It is also essential that we understand that Grace of God is needed in our spiritual formation. To misinterpret the Grace of God in that given area is live below the power for Godly living. The Corinthian were in that particular predicament; because they misunderstood the doctrine of Grace. Thus, they became vain in their conduct. As a result, Paul…
The Grace of God is such an astounding concept that allows the believer to understand, though fragmentally, the love of God, found in Jesus Christ. It is also essential that we understand that Grace of God is needed in our spiritual formation. To misinterpret the Grace of God in that given area is live below the power for Godly living. The Corinthian were in that particular predicament; because they misunderstood the doctrine of Grace. Thus, they became vain in their conduct. As a result, Paul writes this letter to give them a proper perspective of how Grace plays a vital role in our everyday lives as saints of God, chosen by Jesus Christ, through the aid of the Holy Spirit.<br />
These misconceptions of Grace lead to the “party spirit”. Paul opens this discussion by given a proclamation of the ideal unity of the believer. (1:10). This unity is achieved through the agent of Christ, or by understanding that: it is by the grace of God that each individual is able to present the message of Jesus Christ. First, Paul understood that the Grace of God given to him allowed him to use the methodology of presenting the Gospel in the way that allowed people the opportunity to respond to Christ, without the aid of philosophical thought. (1:17) Secondly, the Grace of God should be understood in terms of what Christ had done for us, through the Cross of Christ, which is the power of God that brings salvation. (1:18) These Corinthians depended on the logic of their thought, but Paul declares that he wants to know Jesus and him only, who is the dispenser of the Grace of God.(2:4)<br />
Another result this misunderstanding of the grace of God led to the permission of immorality and lawsuits in the Church at Corinthians. This church allowed that” immoral man”, who had sexual relationship with his father’s wife.(5:1) This practice was not even heard of among the Gentiles. (5:1b) This was a sarcastic statement, which was designed to bring them to shame; because of this evil practice. The congregation did not allow the grace of God to be active in their spiritual life. Thus, there was impurity in the church. As a result, Paul, operating under the spirit of Grace, was instrumental in the purity of the church. The impurity of this church was also demonstrated in their lawsuits against one another.(6:1-2) As a result, this churches’ misunderstanding of the grace of God led to bad behavior toward one another. The concept of grace generates within man the idea that: God loves me, as a result, I must love my brother enough to confront sin in his life, and not take matters outside the church.<br />
The grace of God was misunderstood in their misapplication of spiritual gifts. (12:1-31) The did not understand that everyone does not have the same position in the church. Furthermore, that the Grace of God was the key factor in the edification of the body of Christ. As a result, the people were seeking gifts that seemingly produced more spirituality, rather then, gifts that would edify the body. Thus, Paul in chapter 14:1-30 explains the proper use of tongues in the assembly. Chapter 15:1-58, speaks of the proper use of prophecy in the context of proclamation in the church services. Thus, it is clearly evident from our study that: these people were not growing spiritual formation, but rather, they were children in their understanding. Thus, Paul suggested that they were to show genuine love toward each other, and act like men.(16:11=13)<br />
This book demonstrates a churches’ failure to apply the doctrine of Grace in their life. The lesson is simply that: one should understand that it is not them, but the grace of God that works on the inside to produce godly lives that bring glory and honor to our Lord. This understanding will lead to fruitful Christian living.The Challenge of the 21st Century Black Church in the Urban Communitytag:abcpreachers.ning.com,2010-01-13:916966:BlogPost:11776862010-01-13T03:02:42.000ZYouth Pastor Eric Jadolyn Goodehttps://abcpreachers.ning.com/profile/ReverendEricJadolynGoode
Since its inception, the Black Church has had to deal with a plethora of issues which has caused it to evolve into a unique entity in the United States of America. Furthermore, the Black Church has been the bedrock of those who were living in an oppressed condition. Moreover, with the uniqueness of the black church, there has also arisen a unique challenge in the black church. These challenges can be divided into three categories. Theologically, the church had to find identity within the…
Since its inception, the Black Church has had to deal with a plethora of issues which has caused it to evolve into a unique entity in the United States of America. Furthermore, the Black Church has been the bedrock of those who were living in an oppressed condition. Moreover, with the uniqueness of the black church, there has also arisen a unique challenge in the black church. These challenges can be divided into three categories. Theologically, the church had to find identity within the context of the Holy Scripture. Politically, the church has had to give people a sense of opportunity in the midst of a society that did not offer much political leadership to our people. Educationally, the church has been the sole provider of knowledge for those who were not able to those who could not afford the privilege of attaining an education. These historic truths have played an enormous role in the life of the church. Furthermore, it is these same factors that are playing a role in the Black Church today. The question arises, how these concepts contribute to the growth, expansion, and productivity in the life of the Black Church. In this paper, the writer will use the term “black church” to refer to the general community of those in the African American community of believers who profess faith in the Lord Jesus Christ. This paper will take a brief look at the Black Church, and its contribution to the life and Experiences of the African American.<br />
Before we take a brief survey of the different concepts found in the introductory paragraph, it is important that we say a word about the faith espoused by those in the African American culture. It is often heralded from the African American Pulpit that” Religion was/is the heart of the black community.” Dr. Colleen Birchett in her composition, Family Ties makes a statement of the existence of the church in the black community, “the black church has stood at the center of the black community, with arms wide open, whether it has been as the “invisible institution” in the “hush harbor” in the “wee “hours of the mornings during slavery…” (Birchett, 2006) Many of the saints talked about believe that it was the “ole time religion that brought them over.” When we discuss the concept of faith in the black community, it is not a mere abstract concept that has no relations to the practical reality. As we shall discuss, most of our theology was not really a systematic formula, but rather, it was something that was real and had enormous implications in our daily life. This report will examine the concepts that have helped to fashion the church to be a place of integrity in the urban community. Furthermore, the report will discuss the problem in the different fields of the church. It noteworthy that I mention, we do not expect to find an answer right now, but we begin to skim through possible solutions that shall be tested as providence will allow.<br />
What is the black church? What do we believe about God? How does God interact with his people? Is God a mere transcendental being? Is he at work in this world? What does God have to say about our oppression & our oppressors? Such questions reflect our experiences on these western shores. Thus, the guiding principle in understanding this section is the awareness that most of our theological framework sprung from our cultural experiences in America. Most of our theological systems understood God as the divine rescuer from trouble. These presuppositions arose from the biblical record. There has been a large tendency for many fundamental evangelical to speak of the Black theology of Liberation as a belief that is nowhere valid in the canon of Scripture. However, as we shall see in this section, our theology grew out of our awareness of God who is present in our circumstance in life. Furthermore, our faith reinforced the values that were passed down through the generations of our history.<br />
In order to discover a fundamental solutions to the problems that is transpiring in the Black Church Theologically, we must state the problem? I remember speaking to my Pastor one day, and he stated to me that the church has changed. This changed has not been positive. It seems that many of our younger generation are growing in a time where the idea of God seems to be so vague. The question that arises is simply, “what is the root of this problem?” In his scholarly book, The Sacred Art: Preaching and Theology in the African American tradition, theologian/scholar, Olin P. Moyd deals with the great influence of the black preacher in the proclamation of the Gospel, He suggest, “the preaching empowered an oppressed black people to run twice as fast even though they only covered half the distance of white Americans. This practical preaching also empowered an oppressed people to work twice as hard as white Americans to maintain any position that they might have achieved.” (p.82) The source of strength was found in the preaching of the preacher who preached “practical” messages that were supposed to benefits the hearers to grow and become more aggressive in their desire for: Social, Political, educational, and human rights. The religion of the Africans was enriched in messages that encouraged people to go beyond the potential and reach for their goal. To the contrary, there seems to be a greater number of preaching on prosperity & social Gospel among our Christian leaders. Could this be the reason for the decline in the spirituality and social ethics of the Black church? This could be the reason why many young men are so loss in social and spiritual sin. As time progress, it will be the goal of the writer to seek out more reasons for the decline in the theological soundness of the black church. However, it must be noted, that the church has always been an institution that dealt with the idea of practical theology. That is: theology that examined life from the perspective of the social environment. Furthermore, James Cone adds a greater confirms this source of Black Theology by stating “Black theology arose as an attempt to stem the tide of the irrelevance of Christianity by combining Christianity and blackness, Marin and Malcolm, black Church and black power, even though neither side thought it was possible.” (Cone, 1984) Thus, theology in the black Church has had an enormous impact on the way we live our lives in the urban community. This Theology allows for the affirmation of the sacredness of human personality.<br />
Should the church involve itself in the political arena of the community? Many people have had differing opinions on Politics in the church. However, among the black church, there has never been a need to debate over the issue of whether the church should be involved in the political field. The church felt that it possessed prophetic commission to be at the edge of political developments. In fact, C. Eric Lincoln and Lawrence H. Mamiya, in their insightful work on the Black churcn, introduced to the readers certain dialectic models; one such model was the priestly and prophetic functions. They described this model in this way, “Priestly functions involve only those activities concerned with worship and maintaining the spiritual life of members; church mainetence activities are the major through. Prophetic functions refer to involvement in political concerns and activities in the wider community; classically, prophetic activity has meant pronouncing a radical word of God’s judgment. Such descriptive information emphasizes the missions of the church as it relates to its prophetic duties. Such factors were largely seen in this year’s election with the sermon by Dr. Jeremiah Wright from the Trinity United Church of Christ out of Chicago; with his message of doom of America and the racial attitudes toward the less fortunate. The black Church took upon themselves the role of the Old Testament prophets, who condemned the world for their inhuman treatment of the African American. Another factor to the political status of the church was simply that, “the influence of the black Church was such that various factions sought to influence the black vote through its leadership on the theory that the church functioned substantially as a political organization.” (Lincoln & Mamiya, 1990) Thus, the Black church became a great source of political leadership in the community. This influence empowered black people to understand that they were not just second class citizens. To the contrary, the political agenda not only influenced the way people voted in their community, but this process also took place inside the church. The Lincoln & Mamiya observed again in their informative book. Thereafter, for close to a hundred years, from the failure of reconstruction until the passage of the voting Rights Act of 1965, the Black Church became the main area for black political activity. Excluded from the mainstream electoral process, black people voted and chose their leaders in their churches, selecting pastors, Bishops, trustees, deacons and deaconesses, the presidents of the conventions, women’s auxiliaries, and the like.” (Lincoln & Mamiya, 1990) The authors concluded that this methodology of politics within the black church served as preparation for many leaders to assume position outside of the church. Of course, this was necessary during the context that the writers pointed out, but this has had some negative implcations on the church today. Because of this politcial method; the people have fel t it needful to assert their authority over those whom they placed in office. This has meant the mistreatment and even mishandling of good leaders in the Church. Therefore, the challenge to the black Church today is to rethink our politcal postion in the community and within the church. Furthermore, we should continue to serve as a prophetic voice like that of Bishop Henry McNeil turner of the A.M.E. Church, who “raised a considerable controversy thorugh his black nationlist liberation theology which began with the premise that “God is a Negro.” (Lincoln & Mamiya, 1990) Though he is considered to be a controversal figure in history, his agenda moblized blacks to have a sense of pride in who they are as a people can never be written out of the history books. However, we must rethink how we do politctics inside the church.<br />
We conclude our observation by looking at the Christian education department of the Church. This element has been important in shaping the biblcal identity of many black people. Alvin Lewis in his insightful book Strategies For Educating African American Adults comments, ‘After the end of slavery, Black people continued to pursue Christian education within their churches as well as in other social environments” (Lewis., 2006) This statement is vital to our understanding of the need of Christian education. As we noted in our theological discussion, there is a need to have a message that affirms who we are distinctlly. Robert A. Bennett, contributor to the African American religious Studies comments in his article Black experience and the Bible:<br />
The black experience in America is not the Jewish –christian experience in ancient palestine. But as the tale of sorrows of a people awaiting delivereance, the Black narrative has a message consisent with the biblcal witness though not to be found in that witness. It is a testimony of its own, distinct from Scripture even as it would proclaim its word to us in biblical images and in the catogries of scriptural revelation. (Bennett, 1989)<br />
Thus, to properly educate the African American Adult, one must understand that we are a people who have a presence in the Scripture, but that is not our only witness to our identifcation, but we have a distinct history that has helped to shape our faith through many difficutl circumstances. Thus, a proper structure should seek to educate African Americans about scriptural princples. Furthermore, Chritian edcuation should seek to share pracitcal princples for living in this society. I must further add, that there is a need to rethink the Christian Education methods in the urban community; because we are dealing with a new generation. Thus, we should discove different methods of educating our people in a religious way.<br />
Thete is a great challenged being hurled at the Black Church in this Urban community, and we have obligation to meet the challenges that are being place upon our shoulders while remaining ture to the God that has chosen us. This essay is the foundaton to this study. As time goes on, it is the goal of the writer to continue to study the church, and to further expand the thought written in this paper. The key message that needs to be stated is that the black church is a unique entity that has the responsibility to minister to the community that they serve, and remain a light in the midst of a dark age.<br />
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<br />
Bibliography<br />
Bennett, R. A. (1989). African American religous Studies . Black Experience and the Bible , 130. (G. Wilmore, Ed.) Durham & London: Duke Universitity Press.<br />
Birchett, C. (2006). Family Ties: Restoring Unity in the African American Family. Chicago, illinois: Urban Ministries, Inc.<br />
Cone, J. H. (1984). For My People: Black THeology and the Bllack Church. Maryknoll,, New York: Orbis Books.<br />
Lewis, A. (2006). Strategies for Educating African American Adults. Chicago, Illinois: Urban Ministries, Inc.<br />
Lincoln, C. E., & Mamiya, L. H. (1990). The Black Church in the African American Experinece. Durham and Londion: Duke University Press.<br />
Moyd, O. P. (1995). The Sacred Art: Preaching and theology in the African American tradation. Valley Forge, PA: Judson Press.Are Miraculous Gifts for Today?tag:abcpreachers.ning.com,2010-01-13:916966:BlogPost:11776852010-01-13T03:00:28.000ZYouth Pastor Eric Jadolyn Goodehttps://abcpreachers.ning.com/profile/ReverendEricJadolynGoode
There are many genuine believers who desire to have a close relationship with Christ. However, there is a diversity of groups who teach different perspectives on spiritual formation. On the one hand, there are those who embrace the Pentecostal/Charismatic view of spiritual formation. They believe that those who are to have a relationship with God should seek to express themselves in supernatural ways. On the other hand, there are those in the conservative evangelical movement that suggest that…
There are many genuine believers who desire to have a close relationship with Christ. However, there is a diversity of groups who teach different perspectives on spiritual formation. On the one hand, there are those who embrace the Pentecostal/Charismatic view of spiritual formation. They believe that those who are to have a relationship with God should seek to express themselves in supernatural ways. On the other hand, there are those in the conservative evangelical movement that suggest that there is no need to seek a deeper level of charismatic experiences. With these perspectives, one should seek a biblical understanding of the Holy Spirit. Paul wrote to Titus, his companion in ministry, and he gave him this clear edict, “But as for you, teach what accords with sound doctrine.” (Holy Bible, ESV) Hence, there is a great need to explore the scriptures for possible solution for the dilemma; we must examine the plethora of theories for the doctrine of the Holy Spirit. Moreover, the student must return to the scriptures for answers. We shall observe Are Miraculous Gifts for Today, Edited by Stanley W. Gundry & Wayne A. Grudem. We shall examine the Cessationist view and the Charismatic view. Finally, we shall provide a personal perspective on the Theology of the Holy Spirit.<br />
We begin our survey of this book by examining the Cessationist view, represented by Richard B. Gaffin, Jr. Dr Gaffin began his essay by giving some introductory remarks that will have a major impact in his interpretation of the book of Acts. First, he noted that the belief in the non-continuation of the charismatic gifts is not merely due to a non-doctrinal position in the book of Acts. The book of Acts does present theological information that is profitable for the reader. However, Gaffin points out that,”The problem, rather, is that such theologies misunderstand Luke’s theology” (Are Miracluous Gifts for today? 4 Views) Luke certainly presents material that has theological value, but there are personal theologies that misunderstand Luke’s account. It is this view that will be the guiding principle for this essay. The different theological positions on the Holy Spirit have arisen because of a misinterpretation of Acts. Gaffin presents two perspectives that will help provide a critical analyses to the book of Acts. First, there is (historia solutis), commonly called the redemptive-historical framework which refers to” events that are part of Christ’s once-for-all accomplishment of his work of earning our salvation.” (Are Miracluous Gifts for today? 4 Views) It is held that: the death, burial and resurrection of Jesus Christ are part of this salvation history, and cannot be repeated anymore. Moreover, this approach sees the events at Pentecost as a culmination of the work of Christ for the salvation of humanity. Secondly, there is the (ordso solutis) meaning, order of salvation. The meaning simply: “Christ’s work to individual lives throughout history, events such as saving faith, justification, and sanctification.” (Are Miracluous Gifts for today? 4 Views) These two theological terms provide a lens from whence we should interpret the book of Acts or more importantly, the events in the totality of Scripture. It is significant that we note that Pentecost is important because it demonstrates that the work of Jesus Christ was completed. Gaffin suggest that Pentecost is the “Redemptive-Historical Spirit-Seal” (Are Miracluous Gifts for today? 4 Views)<br />
Having established the reality that there is a particular framework that the bible uses, the writer begins to answer the question of experience found in the book of Acts. That is, the events in the book of Acts, are they meant to be a repetitive, or are they a once for all events that reflected the already accomplished work of the Lord Jesus Christ? Gaffin asserts, “Luke narrates are not intended to establish a pattern of “repetitions” of Pentecost to continue on indefinitely in church history.” (Are Miracluous Gifts for today? 4 Views) Gaffin observes that,” Pentecost publicly attests that the saving work of Christ is complete, that he has become “the life-giving Spirit.” (Are Miracluous Gifts for today? 4 Views) Gafffin demonstrates that his focus is toward the revelatory gifts. That is, is the apostolic/prophetic gifts still in operation today? He point out that the church is the project of God, and that Christ is the foundation of the faith of the Church, but that the Apostles are the foundation in that they are the authoritative witnesses. Since Christ is the foundation of the Church; the word gifts have ceased; because they would take us back into the open canon. In fact, Gaffin suggests, “But if prophecy is for today, as claimed above, is of divine inspiration and authority, then whatever the intention in effect Scripture has been added to.” (Are Miracluous Gifts for today? 4 Views) Thus, it is the belief of cessationist that the revelatory gifts and the signs gifts were given during the time of the apostolic period, and ceased during the time of the closing of the canon. Furthermore, the Pastoral letters anticipate the close of the canon, and provide detail instruction for conduct for the church in the post-apostolic period.<br />
In his response, Professor Douglas Oss gives his observation of Gaffin’s essay. Oss praises Gaffin for his warning to the Pentecostals, and their deviation from some of the orthodox teachings and cleaving to the postmodern ideas. Furthermore, Oss shares his common belief in the redemptive-historical method. However, one of the key points is the expe rience of Pentecost: was it meant to be repeated? That is, those who are saved; should seek to have experience the Spirit in its power? Oss comments,<br />
If the Bible mandated or described a change in the expression of the Spirit’s power subsequent to the foundational period, that would be binding on Pentecostals. But the bible does not even hint as a change in the way the Spirit’s power is manifested. Rather, it speaks only of individuals (not manifestations or gifts) whose role was foundational.<br />
(Are Miracluous Gifts for today? 4 Views)<br />
Oss simply is making the case that the gifts of the Spirit were not foundational, but rather, the people who exercised the gifts were foundational to the redemptive-Historical nature of the church. Oss offers his insight on Gaffins use of Ephesians 2 stating that the passage used does not refer to finality of the“utterance gifts.” Secondly, Oss propagates the purpose of the “utterance Gifts.”, “it has been well documented elsewhere that the utterance manifestations are not exclusively linked either to the apostles or to inscripturation. What is the purpose of the utterance manifestations, then? Paul cites the edification of the body as their purpose. (Are Miracluous Gifts for today? 4 Views) Thus, it becomes quite apparent that, for Oss, there is no cessation of the utterance manifestations, or on the sign gifts. These gifts play a special role in the New Testament Church. Douglas Oss’s views concerning the work of the Holy Spirit will be expanded in the next paragraph.<br />
Reading the essay of Douglas Oss, one concludes that he has some good profitable information for cessationist to take into consideration. One of the key components of his theological construct is that he does not define Pentecostalism as a “second blessing” movement, but rather, “As a Pentecostal, my own perception is that our pneumatology includes a first, a second, a third, a fourth, and so forth, anointing. In other words, being filled with the Spirit is as characteristic of the Christian Life as sanctification.” (Are Miracluous Gifts for today? 4 Views) In the view of Oss, the empowering of the Holy Spirit is a consistent filling. It is my belief that: the empowering work of the Holy Spirit is something that one must seek on a daily basis One must acknowledge that point, but the question that arises in this discussion is his view on the “baptism of the Holy Spirit.” He suggest that:”Pentecostals do not believe that being baptized in the Holy Spirit is a once-for-all experience of empowerment.” (Are Miracluous Gifts for today? 4 Views) So what is their definition of the “baptism of the Holy Spirit.” Is it biblical to view the baptism of the Holy Spirit as the empowerment for Christian Service? Oss notes that within the traditional sphere of Pentecostalism, the idea of Spirit-Baptism meant that one had to be “refilled” (Are Miracluous Gifts for today? 4 Views) Oss takes a survey through the Old Testament of the Spirit’s work in the life of individuals, and he discovers that, “but inner-transformation, both required by God and desired by David, is not described as a universal experience among the people of God within this period. Rather, the Old Testament anticipates a future new age during which the transformative work of the Spirit will become a universal reality among God’s people.” (Are Miracluous Gifts for today? 4 Views) This point no one can disagree with. It must be stressed that Oss uses the idea of “inner-transforming work of the Spirit.” Which “continues in sanctification, and his empowering work continues after the initial filling with many more.” (Are Miracluous Gifts for today? 4 Views) Still this is inconsistent; because it fails to answer the question concerning the purpose of “Spirit-baptism”? Oss furthers his discussion on the continuation of miraculous gifts by dealing with the Spirit’s work in these “last days.” The conviction is that the “last days” conclude upon the return of the Lord Jesus Christ. Thus, there is no cessation of the gifts; because the Lord has not returned to the earth to bring redemption to his church. Although there are a number of doctrinal points that must be called into question, one must praise Oss for his warning to those within the Pentecostal movement. We shall only mention three points. First, “signs and wonders can sometimes be elevated over truth.” (Are Miracluous Gifts for today? 4 Views) This has been done in many circles. There are those who simply come to church to see the miracles performed by a person ministering. For example, Benny Hinn, while he presents the Gospel of Jesus Christ and provides people the opportunity to know Christ, his service stress the healing power of God. Secondly, “prophetic gifts can be used to manipulate and cajole rather than to encourage.” (Are Miracluous Gifts for today? 4 Views) Finally, “Classical Pentecostal groups should not depart from their historical evangelical moorings and fall into liberalism, becoming an existentialist sect.” (Are Miracluous Gifts for today? 4 Views) In conclusion, it is clear that those who are Pentecostal must seek to remain deeply rooted in their evangelical heritage.<br />
Gaffin spends time in his response by noting that Oss and Storms (another contributor in this work) have overlapping ideas, and spends time flushing out this position. The main question that I think is important in this response is,” Does not the Old testament promise and the New Testament itself document something like the eschatological mutation of theocratic anointings and salvation-historical empowerment with miraculous gifts throughout the old covenant into the (potential) experience of all new covenant believers?” (Are Miracluous Gifts for today? 4 Views) The answer to this question is that these empowerments find their fulfillment in the once-for-all salvation work of the Lord Jesus Christ. It is also the belief of Gaffin that true meaningful evaluation of prophecy is impossible. However, I believe that Gaffin makes it clear concerning those who seek the miraculous gifts, “But faith is not an assertion of my ever tentative subjectivity in need of “objective” props and confirmation. Ultimately it is rooted not in myself but in an eschatological act of God; it is the result of nothing less than a work of resurrection in me that has already take place, just when I was” dead in transgressing and sins.” (Are Miracluous Gifts for today? 4 Views) This is a significant point: the faith of the individual should not rest on miraculous gifts, but on the reality that Christ Jesus is alive and is still in the redeeming business.<br />
Having surveyed these two theologians, I would like to take the time to declare my position in this whole discussion. First, it is my belief, like Oss, that the gifting of the Sprit did not stop with the close of the canon. Certainly, there are times where God will operate through chosen people to bring about healing. This does not mean that the individual being used is the healer, but simply he is being used by God. Secondly, I prescribe to the belief that speaking in tongues are a gift, but they are not necessary for Church life today. God may chose to use a person to speak in tongue, but that is simply God’s choice. There are those who suggest that one must speak in tongues like those on the day of Pentecost. This point is not rational because; the tongues spoken on the day of Pentecost by the 120 were understandable language. If we were to visit some of the classical Pentecostal churches, it would be observed that the tongues spoken are not understandable. Hence, that rationale is inconsistent. The gifts of tongues are still available, but they are not the primary gifts that are needed to experience God in a deeper way. First, the Christian has Christ and that is enough. Secondly, believing in Christ is the requisite to reception of the Spirit. There is no need for outward evidence; because the believer is sealed by the Spirit. What a wonderful truth! Finally, the believer does not seek the baptism of the Spirit. The baptism of the Spirit happens at the moment one places faith in the finished work of Jesus Christ. This is not a baptism for empowerment, but the baptism that places one in position with Jesus Christ. However, the bible does command the believer to be “filled” ,“led”, and “walk” by the Spirit. This is the empowerment for living, and it is done under God’s grace. Thus, the believer should not seek to be place into position, which is the work of Christ by the Spirit. I have not yet developed my position on the “revelatory gifts”. However, my advice is that one should be cautious about those who claim to have the prophetic/apostolic gifting of the Spirit. Like Oss, we must make sure that we do not detour away from those doctrines that make us evangelical.<br />
This subject is one that can cause friction, but can also be edifying to those who are seeking the truth in love. I have found this book to be a great resource in my library. It is my goal to continue my study on this subject a little further, and to expand this paper sometime in the future. In the mean time, I believe that what has been noted here is a good foundation to build on.Theology of Sintag:abcpreachers.ning.com,2010-01-13:916966:BlogPost:11776842010-01-13T02:59:09.000ZYouth Pastor Eric Jadolyn Goodehttps://abcpreachers.ning.com/profile/ReverendEricJadolynGoode
The concept of sin has been a subject of profound interest to many people. To modern critics, it has been the source of scrutiny; because of the claims that have been propagated that: “man was born into a depraved condition.” However, those who oppose this build their argument on a different worldview. In the 18th century, the enlightenment played a major role in the proclamation of the goodness of man. The idea is that: man is evolving into a moral creature, and has within himself the capacity…
The concept of sin has been a subject of profound interest to many people. To modern critics, it has been the source of scrutiny; because of the claims that have been propagated that: “man was born into a depraved condition.” However, those who oppose this build their argument on a different worldview. In the 18th century, the enlightenment played a major role in the proclamation of the goodness of man. The idea is that: man is evolving into a moral creature, and has within himself the capacity of moral purity. Nevertheless, the bible holds a different view of man. The scripture clearly teaches us the reality that man is utterly sinful. This survey will review the doctrine of Sin and salvation.<br />
The scripture teaches us that we were all born depraved. This means that we were born disconnected from God. (Ephesians 2:1-3) This logic goes against the philosophy of many modern scholars; because these individuals declare that men are inherently good. However, this concept is foreign to the Holy Scripture; because God has concluded that all men are under sin.(Romans 3:10,23) Those who deny the concept of depravity, really go against the Inspiration of the Bible. Scripture makes it clear that we were born with the nature of Adam (Romans 5:12), this happens simply because Adam was the head. Hence, the nature of Adam was imputed unto his descendants. Furthermore, since man is born in sin, it would make since that the only thing that he can produce is sin. Just as sin was imputed to man, due to Adam, Christ imputed righteousness into our account, by faith in Christ. As a result, man is able, through the grace of God, to perform good by the power of the Holy Spirit.<br />
Since man is born spiritually dead, then there is nothing that he can do to produce his own righteousness. There is a need for him to be recipient of a salvation that he cannot perform. Thus, Christ comes to provide for humanity salvation through his sacrificial death. Christ was the only perfect man that could make provision for sins. Thus, he died for the sins of those who would come to them by faith. In principle, he died for the sins of humanity, but those who are drawn to him, by Grace through faith, can receive this gracious gift. The election of God is rooted in God’s choice. That seems rather unfair that God knows who’s going to come to faith and those who will reject his plan, but God is sovereignty. Thus, there is no need for man to set a standard for God; because God has made provisions for man’s salvation. As a result, he reserves the right to do unto man as it pleases him.<br />
Man’s salvation is solely based on the Grace of God. The idea that is expressed in this term is simply: God’s provision for man’s sinful condition. Certainly this has practical implication for humanity; because we do not deserve the Grace of God, and without it, we cannot do anything. Thus, Paul makes the believer aware of the reality of his frailty without the Grace of God. (Ephesians 2:9-11) This is the dynamic of Grace. We have redemption through the blood of Jesus. Furthermore, it is not through any system of works, but Christ has already provided the sacrifices. Finally, the believer is delivered from the power of sin, but not the presence of sin. There are qualities within the believer that cause him to stumble.<br />
The study of sin and depravity teaches us that man is totally incapable of fulfilling the great commands of God. God has demonstrated to man his to keep his command, and his provisions for humanity. This great provision is found in his Son, Jesus Christ, who dies for the sins of humanity, and provides redemption through his blood. This subject is profound in its content, and should be treated with great reverence by godly scholars.