Joel Osteen: Your Best Heresy Now - The History Behind the Heresy

"Name it, claim it"; the "health-and-wealth" or "prosperity gospel": these are nicknames for a heresy that in many respects is only an extreme version of perhaps the most typical focus of American Christianity today more generally. Basically, God is there for you and your happiness. He has some rules and principles for getting what you want out of life and if you follow them, you can have what you want. Just "declare it" and prosperity will come to you.1 God as Personal Shopper.

Although explicit proponents of the so-called "prosperity gospel" may be fewer than their influence suggests, its big names and best-selling authors (T. D. Jakes, Benny Hinn, Joel Osteen, and Joyce Meyer) are purveyors of a pagan worldview with a peculiarly American flavor. It's basically what the sixteenth century German monk turned church reformer Martin Luther called the "theology of glory": How can I climb the ladder and attain the glory here and now that God has actually promised for us after a life of suffering? The contrast is the "theology of the cross": the story of God's merciful descent to us, at great personal cost, a message that the Apostle Paul acknowledged was offensive and "foolish to Greeks."

Joel Osteen: Another Verse of a Really Long Song
The attraction of Americans to this version of the "glory story" is evident in the astonishing success of Joel Osteen's runaway best-seller, Your Best Life Now: Seven Steps to Living at Your Full Potential. Beyond his charming personality and folksy style, Osteen's phenomenal attraction is no doubt related to his simple and soothing sampler of the American gospel: a blend of Christian and cultural elements that he picked up not through any formal training, but as the son of a Baptist-turned-prosperity evangelist who was a favorite on the Trinity Broadcasting Network (TBN). However, gone are the eccentric caricatures of "prosperity" televangelism, with its flamboyant style and over-the-top rhetoric.

To read more click here.

Video: Rick Warren on How We Get To Heaven

Rick Warren was asked a very simple question by Sean Hannity that even a lay-person should be able to answer. Unfortunately his answer is not biblical.



HT: A Little Leaven

Quote: Thomas Watson on Our Love Affair with Sin

Mark what sin you are most readily led captive by—that is the harlot in your bosom! It is a sad thing that a man should be so bewitched by lust, that if it asks him to part with the kingdom of heaven—he must part with it, to gratify that lust!

Thomas Watson; From the sermon "The Godly Man's Picture Drawn with a Scripture Pencil"

What Americans Should But Don’t Know About Religion

At the Pew Forum's biannual Faith Angle Conference on religion, politics and public life, Stephen Prothero, author of Religious Literacy: What Every American Needs to Know -- And Doesn't, argues that the United States is one of the most religious countries on earth, but Americans know nothing about religion -- their own or the religions of others. He asks: How can we engage a politician who is rightly or wrongly invoking the Bible or using religion for political purposes without knowing something about religion ourselves, as citizens, journalists and academics? Prothero thinks the impact of religious illiteracy on foreign policy is even more significant: Did we understand Iraq as a place where people are, in many cases, primarily motivated by religion?

To read more click here.

What's in a Name? God's Self-Disclosure

God also said to Moses, “Say to the Israelites, `The Lord, the God of your fathers—the God of Abraham, the God of Isaac and the God of Jacob—has sent me to you.’ This is my name forever, the name by which I am to be remembered from generation to generation.”
EXODUS 3:15

In the modern world, a person’s name is merely an identifying label, like a number, which could be changed without loss. Bible names, however, have their background in the widespread tradition that personal names give information, describing in some way who people are. The Old Testament constantly celebrates the fact that God has made his name known to Israel, and the psalms direct praise to God’s name over and over (Pss. 8:1; 113:1-3, 145:1-2, 148:5, 13). “Name” here means God himself as he has revealed himself by word and deed. At the heart of this self-revelation is the name by which he authorized Israel to invoke him—Yahweh as modern scholars write it, Jehovah as it used to be rendered, the Lord as it is printed in English versions of the Old Testament.

God declared this name to Moses when he spoke to him out of the thornbush that burned steadily without being burned up. God began by identifying himself as the God who had committed himself in covenant to the patriarchs (cf. Gen. 17:1-14); then, when Moses asked him what he might tell the people that this God’s name was (for the ancient assumption was that prayer would be heard only if you named its addressee correctly), God first said “I am who I am” (or, “I will be what I will be”), then shortened it to “I am,” and finally called himself “the Lord (Hebrew Yahweh, a name sounding like “I am” in Hebrew), the God of your fathers” (Exod. 3:6, 13-16). The name in all its forms proclaims his eternal, self-sustaining, self-determining, sovereign reality—that supernatural mode of existence that the sign of the burning bush had signified. The bush, we might say, was God’s three-dimensional illustration of his own inexhaustible life. “This is my name forever,” he said—that is, God’s people should always think of him as the living, reigning, potent, unfettered and undiminished king that the burning bush showed him to be (Exod. 3:15).

Later (Exod. 33:18–34:7) Moses asks to see God’s “glory” (adorable self-display), and in reply God did “proclaim his name” thus: “The Lord, the Lord, the compassionate and gracious God, slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion and sin. Yet he does not leave the guilty unpunished . . .” At the burning bush God had answered the question, In what way does God exist? Here he answers the question, In what way does God behave? This foundational announcement of his moral character is often echoed in later Scriptures (Neh. 9:17; Ps. 86:15; Joel 2:13; John 4:2). It is all part of his “name,” that is, his disclosure of his nature, for which he is to be adored forever.

God rounds off this revelation of the glory of his moral character by calling himself “the Lord, whose name is Jealous” (Exod. 34:14). This echoes, with emphasis, what he said of himself in the sanction of the second commandment (Exod. 20:5). The jealousy affirmed is covenantal: it is the virtue of the commited lover, who wants the total loyalty of the one he has bound himself to honor and serve.

In the New Testament, the words and acts of Jesus, the incarnate Son, constitute a full revelation of the mind, outlook, ways, plans, and purposes of God the Father (John 14:9-11; cf. 1:18). “Hallowed be your name” in the Lord’s prayer (Matt. 6:9) expresses the desire that the first person of the Godhead will be revered and praised as the splendor of his self-disclosure deserves. God is to be given glory for all the glories of his name, that is, his glorious self-revelation in creation, providence, and grace.

Logos Global Bible Reader Program

If you have not heard about this program you have to get it, and I am not just saying that because I am a Logos fan-boy. First of all it is FREE! and works incredibly well with a clean look and feel. It is pre-loaded with the King James and ESV bible versions and a solid array of reading programs to choose from. I have it on my home computer and work computer to help me stay on track. Give it a try, you have nothing to lose and everything to gain, especially if you are one of those that according to Logos research falls off of your reading schedule in March.

GET IT HERE FOR FREE NOW!

What it is in their words:

Global Bible Reader helps you stay on track with your daily Bible readings by connecting you to a community of people all following the same reading schedule. Global Bible Reader presents you with today’s reading, keeps track of your progress, and lets you communicate with everyone else who’s reading with you.

Colporteurs: Bringing the Bible to Black Americans

The term "colporteur" is not familiar to most people. But those who acted as colporteurs for the American Bible Society formed an essential link between the Bible and African Americans. Dating back to 1796, it comes from a French word that came to refer to those who travel to sell or distribute Bibles and religious writings.

The Bible has always played a significant role in the African American religious experience and also has been a primary source for literacy skills for many. The American Bible Society has vigorously worked to share the Word of God with the African American community since its founding in 1816. At the beginning of the 20th century the Bible Society created a new form of Scripture distribution that significantly increased the role of African Americans in providing Scriptures to their communities.

In 1900, Bible Society leaders responded to the new situations created by the Supreme Court's "separate but equal" decision and the uneven Bible distribution in the southern states by launching the "Agency Among the Colored People of the South." The creation of this Agency was a direct response to the racism that African Americans were experiencing. The new Agency's sole purpose was to distribute the Bible among African Americans in the South. In developing the Agency, the Bible Society was making a statement that all people are children of God and no one should be marginalized because of their race.

With the launching of the Agency, the leaders of the Bible Society placed the distribution of God's Word in the hands of African American colporteurs - home missionaries in the South. The door-to-door standard method of distribution was successful in rural areas and when furnishing Scriptures to blacks living in urban areas, colporteurs received significant help from black churches.

The initial group of six colporteurs worked in six states: Georgia, Alabama, Mississippi, Tennessee, Louisiana and South Carolina. By 1920, 16 colporteurs were at work in 13 states. Most of the colporteurs were seminary-trained members of the Methodist Episcopal Church. Their outreach extended to many other traditional African American denominations, including the African Methodist Episcopal Church, African Methodist Episcopal Zion Church, the former Colored Methodist Episcopal Church (now Christian Methodist Episcopal Church), and the National Baptist Convention, U.S.A., Inc.

Most people received the colporteurs warmly, gathered their families together, and requested them to read selections aloud. A colporteur's arrival was a special event, which helped overcome feelings of separation and isolation for rural families. In the cities, colporteurs found established African American neighborhoods with thriving local institutions. The local African American church usually provided a focal point for introducing and carrying out the work of the Bible Society. Colporteurs also engaged in furnishing the Bible to those huddled on street corners, highways and in rail stations.

Over the years, the Agency expanded and provided spiritual refuge to families, servicemen and youth. Their work eventually led the Bible Society to reconsider its approach to sharing God's Word with African Americans who were, indeed "equal," but still segregated.

So it was in 1959 that the Bible Society visibly identified with intensified protests against segregation and moved to take part in the fight for civil rights by eliminating aspects of its operation that bore any semblance to segregation. This made the valuable, but segregated, work of the colporteurs an anachronism. An internal reorganization ended the Bible Society's special mission among African Americans in the United States.

To this day the American Bible Society has kept its commitment to building strong relationships with America's African American communities in carrying out the mission of sharing the Good News. Information about colporteurs, in addition to a wealth of information about the African American religious story, can be found in the American Bible Society's African American Jubilee Edition of the Bible. This edition contains nearly 300 pages of articles, papers and art that provide a lens through which to view the African American experience.

Founded in 1816 and headquartered in New York City, the mission of the American Bible Society is to make the Bible available to every person in a language and format each can understand and afford, so that all people may experience its life-changing message. The American Bible Society Web site is http://www.bibles.com/.

Predestined to be Chosen by God

“I have loved you,” says the Lord. “But you ask, `How have you loved us?’ “Was not Esau Jacob’s brother?” the Lord says. “Yet I have loved Jacob, but Esau I have hated. . . .”
MALACHI 1:2-3

The forty and more writers who produced the sixty-six books of Scripture over something like fifteen hundred years saw themselves and their readers as caught up in the outworking of God’s sovereign purpose for his world, the purpose that led him to create, that sin then disrupted, and that his work of redemption is currently restoring. That purpose in essence was, and is, the endless expression and enjoyment of love between God and his rational creatures—love shown in their worship, praise, thanks, honor, glory, and service given to him, and in the fellowship, privileges, joys, and gifts that he gives to them.

The writers look back at what has already been done to advance God’s redemptive plan for sin-damaged planet earth, and they look ahead to the day of its completion, when planet earth will be re-created in unimaginable glory (Isa. 65:17-25; 2 Pet. 3:10-13; Rev. 21:1–22:5). They proclaim God as the almighty Creator-Redeemer and dwell constantly on the multifaceted works of grace that God performs in history to secure for himself a people, a great company of individuals together, with whom his original purpose of giving and receiving love can be fulfilled. And the writers insist that as God has shown himself absolutely in control in bringing his plan to the point it has reached as they write, so he will continue in total control, working out everything according to his own will and so completing his redemptive project. It is within this frame of reference (Eph. 1:9-14; 2:4-10; 3:8-11; 4:11-16) that questions about predestination belong.

Predestination is a word often used to signify God’s foreordaining of all the events of world history, past, present, and future, and this usage is quite appropriate. In Scripture and mainstream theology, however, predestination means specifically God’s decision, made in eternity before the world and its inhabitants existed, regarding the final destiny of individual sinners. In fact, the New Testament uses the words predestination and election (the two are one), only of God’s choice of particular sinners for salvation and eternal life (Rom. 8:29; Eph. 1:4-5, 11). Many have pointed out, however, that Scripture also ascribes to God an advance decision about those who finally are not saved (Rom. 9:6-29; 1 Pet. 2:8; Jude 4), and so it has become usual in Protestant theology to define God’s predestination as including both his decision to save some from sin (election) and his decision to condemn the rest for their sin (reprobation), side by side.

To the question, “On what basis did God choose individuals for salvation?” it is sometimes replied: on the basis of his foreknowledge that when faced with the gospel they would choose Christ as their Savior. In that reply, foreknowledge means passive foresight on God’s part of what individuals are going to do, without his predetermining their action. But

(a) Foreknow in Romans 8:29; 11:2 (cf. 1 Pet. 1:2 and 1:20, where the NIV renders the Greek foreknown as “chosen” ) means “fore-love” and “fore-appoint”: it does not express the idea of a spectator’s anticipation of what will spontaneously happen.

(b) Since all are naturally dead in sin (i.e., cut off from the life of God and unresponsive to him), no one who hears the gospel will ever come to repentance and faith without an inner quickening that only God can impart (Eph. 2:4-10). Jesus said: “No one can come to me unless the Father has enabled him” (John 6:65, cf. 44; 10:25-28). Sinners choose Christ only because God chose them for this choice and moved them to it by renewing their hearts.

Though all human acts are free in the sense of being self-determined, none are free from God’s control according to his eternal purpose and foreordination.

Christians should therefore thank God for their conversion, look to him to keep them in the grace into which he has brought them, and confidently await his final triumph, according to his plan.

Is the Human Heart Evil Beyond Redemption?

So perverse is the human heart that even when a person grows up under the constant sound of the gospel and hears the Word preached regularly, and has surrounding him or her godly models of the Christian life, unless God acts in sovereign grace, there will be no saving faith in the heart. Well did John Calvin put it in his Treatise on Eternal Election (1562): ‘It is not within our power to convert ourselves from our evil life, unless God changes us and cleanses us by his Holy Spirit.’[1]

HT: Michael Haykin

Churches Battle NFL for Super Bowl Use

God vs. Gridiron
As Church Super Bowl Parties Are Busted By NFL, Some Pastors Try End Runs

One unlikely match-up Sunday pits two powerhouse opponents against each other: the National Football League and the Christian church.

On one side are church-sponsored Super Bowl parties with big-screen TVs, soft drinks and some soul-saving talk at halftime. On the other are NFL lawyers threatening to crack down on unauthorized use of the game. The league, which owns both the Super Bowl name and the broadcast, has restrictions that limit TV screens to 55 inches at public viewings, except at venues like bars and restaurants that regularly broadcast sporting events. Airing the game at events that promote a message, including a religious message, is forbidden.

Churches have long used the Super Bowl to draw newcomers and build fellowship among congregants. But in the face of legal threats, many are scaling back. Last month, a congregation of deaf Christians in upstate New York scratched plans to broadcast the game with closed captioning after learning they might be sued. At the First Baptist Church in Summerfield, N.C., the Rev. Richard Odom canceled plans to host 500 people. "God didn't command us to watch the Super Bowl," he says.

Others have rebranded their events as "Big Game Fellowship" or "Superb Owl" parties to avoid the trademarked phrase Super Bowl, or moved their parties to restaurants or congregants' homes to dodge the league's screen-size restrictions for "mass out-of-home viewings."

Click here to read more.

True Knowledge of God Can Only Come Through Faith

“But let him who boasts boast about this: that he understands and knows me, that I am the Lord, who exercises kindness, justice and righteousness on earth, for in these I delight,” declares the Lord. JEREMIAH 9:24

In 1 Timothy 6:20-21 Paul warns Timothy against “what is falsely called knowledge (Greek gnosis), which some have professed and in so doing have wandered from the faith.” Paul is attacking theosophical and religious tendencies that developed into Gnosticism in the second century a.d. Teachers of these beliefs and practices told believers to see their Christian commitment as a somewhat confused first step along the road to “knowledge,” and urged them to take more steps along that road. But these teachers viewed the material order as worthless and the body as a prison for the soul, and they treated illumination as the complete answer to human spiritual need. They denied that sin was any part of the problem, and the “knowledge” they offered had to do only with spells, celestial passwords, and disciplines of mysticism and detachment. They reclassified Jesus as a supernatural teacher who had looked human, though he was not; the Incarnation and the Atonement they denied, and replaced Christ’s call to a life of holy love with either prescriptions for asceticism or permission for licentiousness. Paul’s letters to Timothy (1 Tim. 1:3-4; 4:1-7; 6:20-21; 2 Tim. 3:1-9); Jude 4, 8-19; 2 Peter 2; and John’s first two letters (1 John 1:5-10; 2:9-11, 18-29; 3:7-10; 4:1-6, 5:1-12; 2 John 7-11) are explicitly opposing beliefs and practices that would later emerge as Gnosticism.

By contrast, Scripture speaks of “knowing” God as the spiritual person’s ideal: namely, the fullness of a faith-relationship that brings salvation and eternal life and generates love, hope, obedience, and joy. (See, for example, Exod. 33:13; Jer. 31:34; Heb. 8:8-12; Dan. 11:32; John 17:3; Gal. 4:8-9; Eph. 1:17-19; 3:19; Phil. 3:8-11; 2 Tim. 1:12.) The dimensions of this knowledge are intellectual (knowing the truth about God: Deut. 7:9; Ps. 100:3); volitional (trusting, obeying, and worshiping God in terms of that truth); and moral (practicing justice and love: Jer. 22:16; 1 John 4:7-8). Faith-knowledge focuses on God incarnate, the man Christ Jesus, the mediator between God and us sinners, through whom we come to know his Father as our Father (John 14:6). Faith seeks to know Christ and his power specifically (Phil. 3:8-14). Faith’s knowledge is the fruit of regeneration, the bestowal of a new heart (Jer. 24:7; 1 John 5:20), and of illumination by the Spirit (2 Cor. 4:6; Eph. 1:17). The knowledge-relationship is reciprocal, implying covenantal affection on both sides: we know God as ours because he knows us as his (John 10:14; Gal. 4:9; 2 Tim. 2:19).

All Scripture has been given to help us know God in this way. Let us labor to use it for its proper purpose.

No resurrection, No Christianity

James A. Scroggins, Jr., dean of Boyce College, was one of three professors to sign the Abstract of Principles during Spring Convocation Tuesday at Southern Seminary. The Abstract is Southern Seminary's confession of faith. Professors must agree to teach "in accordance with and not contrary to" the statement of faith and signing the document is public affirmation of their agreement.

Without the truthfulness of the bodily resurrection of Jesus Christ from the dead, there is no Christianity and no salvation for sinners, R. Albert Mohler Jr. told students and faculty during the annual Spring Convocation Tuesday at The Southern Baptist Theological Seminary.

To read more click here.

Belgic Confession: Article 13: The Doctrine of God's Providence

We believe that this good God, after he created all things, did not abandon them to chance or fortune but leads and governs them according to his holy will, in such a way that nothing happens in this world without his orderly arrangement.

Yet God is not the author of, nor can he be charged with, the sin that occurs. For his power and goodness are so great and incomprehensible that he arranges and does his work very well and justly even when the devils and wicked men act unjustly.

We do not wish to inquire with undue curiosity into what he does that surpasses human understanding and is beyond our ability to comprehend. But in all humility and reverence we adore the just judgments of God, which are hidden from us, being content to be Christ's disciples, so as to learn only what he shows us in his Word, without going beyond those limits.

This doctrine gives us unspeakable comfort since it teaches us that nothing can happen to us by chance but only by the arrangement of our gracious heavenly Father. He watches over us with fatherly care, keeping all creatures under his control, so that not one of the hairs on our heads (for they are all numbered) nor even a little bird can fall to the ground^20 without the will of our Father.

In this thought we rest, knowing that he holds in check the devils and all our enemies, who cannot hurt us without his permission and will.

For that reason we reject the damnable error of the Epicureans, who say that God involves himself in nothing and leaves everything to chance.

^20 Matt. 10:29-30

To read the Belgic Confession click here.

Signs of the Apocolypse: Jesus Wants Your Vote -- and He Needs a Running Mate

He walked on water, he turned water to wine, and now he wants to be your candidate for president. That's right, it's Jesus, ready to lead the free world after George W. Bush leaves the White House. There's only one hitch: He doesn't have a platform. Jesus' would-be political goals are up for a vote on a new Web site launched this month, www.jesusin2008.com. A sort of nominating convention, the site invites participants to academically infer his stances on modern politics and choose a contemporary running mate, using the results as a voting guide in November. “I'm probably not alone in feeling that somehow we are not getting the best possible candidates for president or the best possible process,” says Stephen Heffner, the site's creator.

To read more click here.

How Bad Do You Need Your Coffee?

I think this about sums it up for me.

HT: Shane Vander Hart

Christians Can Understand the Word of God

Give me understanding, and I will keep your law and obey it with all my heart.
PSALM 119:34

All Christians have a right and duty not only to learn from the church’s heritage of faith but also to interpret Scripture for themselves. The church of Rome doubts this, alleging that individuals easily misinterpret the Scriptures. This is true; but the following rules, faithfully observed, will help prevent that from happening.

Every book of Scripture is a human composition, and though it should always be revered as the inerrant Word of God, interpretation of it must start from its human character. Allegorizing, therefore, which disregards the human writer’s expressed meaning is never appropriate.

Each book was written not in code but in a way that could be understood by the readership to which it was addressed. This is true even of the books that primarily use symbolism: Daniel, Zechariah, and Revelation. The main thrust is always clear, even if details are clouded. So when we understand the words used, the historical background, and the cultural conventions of the writer and his readers, we are well on the way to grasping the thoughts that are being conveyed. Spiritual understanding—that is, the discernment of the reality of God, his ways with humankind, his present will, and one’s own relationship to him now and for the future—will not however reach us from the text until the veil is removed from our hearts and we are able to share the writer’s own passion to know and please and honor God (2 Cor. 3:16; 1 Cor. 2:14). Prayer that God’s Spirit may generate this passion in us and show us God in the text is needed here. (See Ps. 119:18-19, 26-27, 33-34, 73, 125, 144, 169; Eph. 1:17-19; 3:16-19.)

Each book had its place in the progress of God’s revelation of grace, which began in Eden and reached its climax in Jesus Christ, Pentecost, and the apostolic New Testament. That place must be borne in mind when studying the text. The Psalms, for instance, model the godly heart in every age, but express its prayers and praises in terms of the typical realities (earthly kings, kingdoms, health, wealth, war, long life) that circumscribed the life of grace in the pre-Christian era.

Each book proceeded from the same divine mind, so the teaching of the Bible’s sixty-six books will be complementary and self-consistent. If we cannot yet see this, the fault is in us, not in Scripture. It is certain that Scripture nowhere contradicts Scripture; rather, one passage explains another. This sound principle of interpreting Scripture by Scripture is sometimes called the analogy of Scripture or the analogy of faith.

Each book exhibits unchanging truth about God, humanity, godliness, and ungodliness, applied to and illustrated by particular situations in which individuals and groups found themselves. The final stage in biblical interpretation is to reapply these truths to our own life-situations; this is the way to discern what God in Scripture is saying to us at this moment. Examples of such reapplication are Josiah’s realization of God’s wrath at Judah’s failure to observe his law (2 Kings 22:8-13), Jesus’ reasoning from Genesis 2:24 (Matt. 19:4-6), and Paul’s use of Genesis 15:6 and Psalm 32:1-2 to show the reality of present righteousness by faith (Rom. 4:1-8).

No meaning may be read into or imposed on Scripture that cannot with certainty be read out of Scripture—shown, that is, to be unambiguously expressed by one or more of the human writers.

Careful and prayerful observance of these rules is a mark of every Christian who “correctly handles the word of truth” (2 Tim. 2:15).

Baptists Come Together by Splitting Apart??

They say they are trying to bring Baptists together - which is kind of interesting since it seems that they are really dividing. I also have to admit that moderate in today's language sounds the same as luke-warm in biblical language. If I were to go down this path more than likely I think it would end in a compromise of the theological and doctrinal positions that I believe are essential. I appreciate the statements in the article by Richard Land and believe he is dead-on.

Article:

For more than 150 years, Baptists in the United States have splintered along political, theological and racial lines. But this week, some of the country’s largest Baptist groups — representing about 20 million believers — will meet to try to mend the old fractures and, some leaders say, present a more diverse and moderate image of their faith than the one offered by the conservative Southern Baptist Convention.

The three-day meeting of more than 30 groups — known as the New Baptist Covenant Celebration, which begins on Wednesday in Atlanta — is a result of efforts by former President Jimmy Carter to draw together long-divided Baptists.

To read more click here.

Has God Really Always Been?

Before the mountains were born or you brought forth the earth and the world, from everlasting to everlasting you are God.
PSALM 90:2

Children sometimes ask, “Who made God?” The clearest answer is that God never needed to be made, because he was always there. He exists in a different way from us: we, his creatures, exist in a dependent, derived, finite, fragile way, but our Maker exists in an eternal, self-sustaining, necessary way—necessary, that is, in the sense that God does not have it in him to go out of existence, just as we do not have it in us to live forever. We necessarily age and die, because it is our present nature to do that; God necessarily continues forever unchanged, because it is his eternal nature to do that. This is one of many contrasts between creature and Creator.

God’s self-existence is a basic truth. At the outset of his presentation of the unknown God to the Athenian idolaters, Paul explained that this God, the world’s Creator, “is not served by human hands, as if he needed anything, because he himself gives all men life and breath and everything else” (Acts 17:23-25). Sacrifices offered to idols, in today’s tribal religions as in ancient Athens, are thought of as somehow keeping the god going, but the Creator needs no such support system. The word aseity, meaning that he has life in himself and draws his unending energy from himself (a se in Latin means “from himself”), was coined by theologians to express this truth, which the Bible makes clear (Pss. 90:1-4; 102:25-27; Isa. 40:28-31; John 5:26; Rev. 4:10).

In theology, endless mistakes result from supposing that the conditions, bounds, and limits of our own finite existence apply to God. The doctrine of his aseity stands as a bulwark against such mistakes. In our life of faith, we easily impoverish ourselves by embracing an idea of God that is too limited and small, and again the doctrine of God’s aseity stands as a bulwark to stop this happening. It is vital for spiritual health to believe that God is great (cf. Ps. 95:1-7), and grasping the truth of his aseity is the first step on the road to doing this.

Outward Christianity - is That All That Matters?

"I grant freely that it costs little to be a mere outward Christian. A man has only got to attend a place of worship twice on sunday, and to be tolerably moral during the week, and he has gone as far as thousands around him ever go in religion. All this is cheap and easy work: it entails no self-denial or self-sacrifice. If this is saving Christianity, and will take us to heaven when we die, we must alter the description of the way of life, and write, “Wide is the gate and broad is the way that leads to heaven!"-J. C. Ryle 1816-1900

Cancel The Party NFL Says Churches can't Broadcast Super Bowl

Football fans who also happen to be churchgoers might be in trouble again this year if they choose to attend a Super Bowl party at their usual place of worship. According to Brian McCarthy, a spokesman for the National Football League, the law that prohibits congregations from viewing the biggest game of the year on large TV screens still stands. “It's not a church issue, it's a copyright issue,” McCarthy said. Large Super Bowl gatherings, whether they happen at churches or theaters, erode TV ratings and could negatively impact advertising revenues, McCarthy said. But John W. Whitehead, president of the Rutherford Institute, says he is disappointed that churches aren't willing to sue for the right to host large screenings. “They ought to stand up and fight back,” he says.