Saving Eutychus by Gary Millar and Phil Campbell

When a friend first told me about this "great book about preaching" he had just read, I was in a low place. I had recently preached a sermon badly and took a bit of a beating for it.  I don't preach for our entire congregation but once every 6 weeks--once per month if I'm lucky--and now the guy I'm hoping to equip to teach and preach hands me a book about preaching? Ka-Blam! Road salt in an open wound. But I heard him out and borrowed the book (because I was not about to buy a copy that day).

The book is called, Saving Eutychus: How to preach God's word and keep people awake by Gary Miller and Phil Campbell.  It takes its name from that poor kid, Eutychus, who fell asleep during one of the apostle Paul's especially lengthy late-night sermons.  The trouble however, is that Eutychus was sitting in the window on the third story. He fell to his demise and Paul, by the power of God, raised Eutychus from death. (Acts 20:7-12)

In their book, Millar and Campbell make a strong case for good, expository preaching that's heard because the hearers are not lulled to sleep by the preacher.  In addition to their argument, they provide many practical tools for the hopeful preacher.  It's a small book that can easily be read in a very short period and applied the following Sunday. That being said, it is only a small book and not a substitute for a good homiletics course and subsequent labs and practical work.  It's a good introduction or refresher, but in a sea of preaching 'how-tos' and text books, this little book is just about right. 

As should any book on preaching the Bible, Millar and Campbell start with rightly dealing with God's Word. They argue for expository preaching in addition to capturing what God has to say from his Word rather than making it about what the preacher has to say. Examples are provided and then they move on to delivery. The interesting advantage about this book however, is that they come back to the lessons presented at the start as they walk through the process of building a sermon, and they provide some practical examples via the appendix. 

In delivery, Millar and Campbell deal with plotting through pitch, tone, and tempo, all depending upon the preacher's agility, that is, the ability to adjust these areas quickly. This is an extremely helpful reminder for the seminary graduate who spends a great deal of time with the text but is weak in the area of presentation.

One might argue against aspects of this book because they look like performance or showmanship; however, the implication is that the preacher should handle God's Word well and that doesn't end with the exegetical and hermeneutical work.  Good, solid exegesis and hermeneutics build a firm foundation, but the sermon by its very nature needs a little more, especially early on Sunday mornings!  Preaching is more than teaching, it's communication and Millar and Campbell try to help the preacher be a better communicator.

After reading Saving Eutychus, I've been listening to a great deal more sermons from a wide variety of preachers.  I've been replaying some of my own sermons. Thinking even more about how different preachers deal with a text and then how some of the delivery ideas are applied, I'm finding it helpful for my own preaching.  Listening to recent sermons and chatting with trusted brothers and sisters in Christ, I'm getting a better feel for my preaching strengths and weaknesses. (You can listen to a sample of my preaching on The Kingdom or on Revelation 22.) I'm also thinking a little differently about delivery and I'm hoping it will help as I of prepare future sermons.  (Hopefully it's more fruitful for God's Kingdom and nobody falls out a window!)

I'm thankful that my friend told me about this book.  If you teach or preach, or if you have a desire to preach or teach, I highly recommend you pick up a copy of Saving Eutychus: How to preaching God's word and keep people awake.  (And if you know someone who needs to read the book, by all means share, but remember to be sensitive.)

* I have no connection to this book, material or otherwise.

Guest Review: Unveiling Grace by Lynn K. Wilder

[This per-release review by Jared Jenkins originally appeared on www.EntrustedWithTheGospel.com and is re-published here in conjunction with the partnership with Entrusted With The Gospel.] 

Matt Wilder in Unveiling Grace is quoted as saying he “prefer[s] to dwell on the positive aspects that brought [him] closer to Christ rather than the negative things that drew [him] away from Mormonism.  But for [him] to fully come to Christ, [he] first had to realize and accept that [he] had been deceived” (220).  The balance between learning positive Christian truth and seeing lifelong deception is the knife-edge that must be walked when anyone comes to Christ out of Mormonism.  To keep this scale from teetering too far in either direction it takes the master plan of a sovereign God working through His “Dancer of grace” (314) and speaking through His Word the Bible.  Lynn Wilder has written a tremendous testimony of God’s power to do exactly that; save her and her family, extended family, and friends out of the deception of Mormonism by the Blood of Christ as revealed in the Bible.  This book is Lynn’s personal testimony of the way in which God has kept the scale in balance, unveiling truth through his word where needed and opening Lynn’s eyes to deception when appropriate; all this over a five year process of coming out of Mormonism to a saving faith in Christ.

As I (Jared Jenkins) began Lynn’s book, I was skeptical of where it might go or what her message might be.  Many books about Mormonism tend to land very heavily in the apologetics side of the scale, leaving the reader with a negative, almost sterile feeling in their heart about the way people are saved from Mormonism.  In fact, after reading most books concerning Mormonism, all you want to do is just stay away from its deception at all costs!  Lynn however has been able to skillfully reveal apologetic differences between Mormonism and Christianity by weaving what she learned into her story of salvation.  Instead of pages and pages of information on the differences between Mormonism and Christianity the reader gets the story of a person fully living Mormonism and little by little coming to believe in the God of the Bible.  As this story unfolds Lynn teaches about Mormon and Christian belief throughout in a way that is personal and heartfelt.  Readers get a great picture of real Mormonism; a culturally enmeshed belief system that leaves little room for critical thought stranding its adherents in Zion, blissfully blind.  Readers also get a real picture of the one true God found in Christianity; able to save anyone out of their situation through the truth about Christ found in the Bible as revealed to individuals by the “Dancer of grace” (314).

Particularly, I like Lynn’s radical focus on the ability of God to speak through His word.  Over and over again Lynn credits God speaking through His word the Bible for bringing her and her family to a saving knowledge in Christ.  Lynn’s message is a great challenge for the Mormon that may read this book to pick up their New Testament and read and see if God does not speak to them about truth and the real Biblical Christ.  In addition, it is a good challenge to Christians.  So often Christians discount God’s ability to speak through His Word.  Lynn challenges Christians to know their Bible and know it well because this is the only place anyone will find a way to truth, life, and Christ.  God speaking through His word not only saved Lynn and her family, but it has also safeguarded them from error and provided a sure guide for the future.  Praise be to the God of Abraham, Issac, and Jacob that still speaks to us through His Word!

Another very important aspect of Lynn’s book is the way in which she draws a very strong distinction between Mormonism and Christianity through terminology.  She repeated uses phrases like “the God of Mormonism” (49) set against “the God of the Bible” (214), or explaining the differences between the Mormon “Holy Ghost” (323) and the “Holy Spirit of the Bible” (324), and in continually referring to the “the Mormon Jesus” or the “Biblical Jesus” (329).  The reader will undoubtedly clearly see that Mormonism and Biblical Christianity are not compatible.  In fact, Lynn includes a great quote from a former LDS prophet, Gordon B. Hinckley, which boils the differences between Mormons and Christians down to a fundamental point; we don’t believe in the same Jesus!  Hinckley says, “The traditional Christ of whom they [Christians] speak is not the Christ of whom I speak” (315).  To draw these distinctions between Mormonism and Christianity is so important today when the world and many armchair theologians are claiming these two faiths are the same.  I challenge anyone that has thought Mormonism to be Christian to read Lynn’s work.

Finally, Lynn invents a term to describe the deception that Mormonism uses to suck people into its fold that I really like.  I live, work, and minister in Salt Lake City as a Christian pastor and people are always asking me, “How do I effectively ministry to my Mormon friends and neighbors?”  Of course the first piece of advice I give people for effectively ministering to Mormons is to love them as people in a pattern after Christ’s love for all sinners, and the second piece of advice is to define theological terms when you talk with your Mormon friends.  Questions like, Who is Jesus? Who is God?  Lynn masterfully redefines what the Mormons do with Christian terms by giving it a new name, “twistiology” (217). Twistiology in Lynn’s words means “Mormonism takes elements of truth and twists them into something very confusing” (219).  In fact Lynn goes further to point out that because there is so much discontinuity within Mormon scriptures themselves, Mormons are able to argue both sides of the same theological issue (219)!  This can be very confusing if you are ministering to a Mormon friend.  Lynn calls us to know what we believe from the Bible and to measure Mormon beliefs against what the Bible says.  Lynn has included at the end of her book a short, helpful guide to Mormon terminology, a quick doctrinal comparison between Mormonism and Christianity, and a list of ministries that minister particularly to Mormons for further study.  These guides are concise, easy to read, hitting a perfect balance in Lynn’s book focusing on the positive truths of Christ while adequately revealing deception inherent to Mormonism.

Critical theological readers may take exception to some of the seemingly folk theological pieces of Lynn’s conversion that came by the “Dancer of grace” through dreams, impressions, and seemingly coincidental encounters.  But Lynn has not placed her faith in these things or flighty emotion; rather she shows how she has learned to “test feelings [and spiritual experiences] against a true source that [she] trust[s] – the Bible” (321-322).   Through testing her experiences against the Bible she is able to see what was truly from the “Dancer of grace” and what was from the father of lies.  I only wish that many of my own congregants could learn to do the same.  Lynn’s conversion as it unfolds in UnveilingGrace, is a great reminder to extend mercy and grace to our friends, family, and neighbors as they are finding Christ.  Lynn at times believes wrongly (judging by Christian standards) and at other times is being both Mormon and Christian at the same time.  Lynn’s testimony helps the reader to place their trust in God’s ability to save someone, which gives them the freedom to extend people grace while they walk the path of salvation. 

Unveiling Grace is not just about Mormon and Christian Doctrine.  It is the story of a BYU professor and her LDS high priest husband and family leaving the LDS church because God revealed the Biblical Christ to them through his Word and saved them.  This book is personal and shows the battle, the carnage, and the joys of coming out of a cult and finding real truth.  I was deeply moved by Lynn’s work to renew my commitment to pray for and engage my Mormon friends and neighbors with the Gospel.  This book will become the first book I encourage people to read if they want to learn about Mormonism because of the way it presents doctrine in the context of life and experience.  I highly encourage Mormons, Christians, and pagans alike to read this book and hear about just how great the God of the Bible is.

Lynn witnesses to the fact that He can even save you.

Lynn K. Wilder, Unveiling Grace: The Story of How We Found Our Way Out of The Mormon Church. Grand Rapids, MI: Zondervan, 2013. 367pp. $15.99. 

Lynn’s book is not yet published and will go on sale 8/20/2103.  I highly encourage you to pre-order a copy from Amazon HERE.  Page numbers and quotes above may change by the time of printing.

Several weeks ago Bryan Catherman of Salty Believer and I were priviledged to do an interview on our podcast Salty Believer Unscripted with Lynn concerning her book and ministry to Mormons.  Our interview with Lynn far exceeded our expectations and I highly encourage you to listen.  You can read Bryan’s review of our conversation HERE and listen to the podcasts below.

Listen to an Interview with Unveiling Grace 
author Lynn K. Wilder
-Unveiling Grace (Part 1) audio
-Unveiling Grace (Part 2) audio


Me and the Army Chaplaincy

"For God and Country"
August 2, 2013

There's a lot of chatter these days about military chaplains and how they live out their faith in uniform, as well as talk of atheist chaplains living out their belief that there is no god.  This post however is not about either of these controversial and sensationalized topics.

I am asking for your prayers. 

At 37 and a very different man than I was at 19, I am hoping and praying to make a return to the uniform.  This time as a chaplain, to serve God and minister to soldiers in the Utah Army National Guard.

This really shouldn't come as a surprise.  Shortly after my deployment with the 3d Armored Calvary Regiment to Iraq in 2003-2004, I started hearing the call to ministry.  In 2008, I finally answered that call.  Originally I thought I would go to seminary and return to the military full-time as an Army chaplain.   I wanted to faithfully serve like the chaplains in the video below. (In this particular video, the chaplains are the ones with the symbol of the cross on their uniforms. SGT 'Cross' is not a chaplain.)



I enrolled at Liberty Baptist Theological Seminary and began the process of applying for the Chaplain Candidate Program with the Army.   Quickly, I realized that God had other plans and his timing was not my timing.  So I joyfully finished seminary and entered the pastorate at Risen Life Church in Salt Lake City, Utah.

The Army chaplain (not a candidate) is generally required to have completed an M.Div or equivalent theological degree, be ordained and endorsed by a government approved endorsing agency, have appropriate ministry experience, and meet the age requirements and physical fitness standards.  I earned an M.Div at LBTS, am ordained, and am presently in the process of being endorsed by the North American Missions Board (NAMB), which is the Southern Baptist Convention's church planting and chaplain endorsing body.  Please pray that I will be approved for the work of this ministry and endorsed.

I am working on my physical fitness and striving to get back down to 'fighting weight.' I can attest that it was much easier when I was younger, but I'm enjoying the process none-the-less.  I could use your prayers in this area too.  Additionally, I do meet the ministry experience requirements, but I am light in two specific areas: weddings and funerals.  I'm praying for opportunities to officiate more weddings and funerals so I might grow and gain some more experience in these areas.  Please pray with me.

If God opens doors with both NAMB and the Utah National Guard, I could be back in the military serving as a chaplain with the next couple months.  I'll serve the typical one weekend per month and two weeks a year, and initially I'll have about 12 weeks of special training to complete, broken up into phases.  I believe this is a great ministry opportunity to serve soldiers and their families and the additional money and access to insurance will greatly aid me and my family as we continue to serve at Risen Life Church.

I was previously an Army Reservists and for a brief time was cross-leveled into a regular Army unit.  I selected the Utah National Guard for this go-round however, for two specific reasons.  First, I like the idea of serving locally.  The soldiers I may minister to live in my area.  At times, we may be called upon to serve the state in our community, in addition to national conflicts at home or abroad. The UNG also has a good program to help me pay down my student loan, which will be a huge blessing for my family. 

I'm struck by the path God has used to get me to this point.  While I may not get into the military again, I have learned a great deal since applying for the chaplain candidacy program in 2009.  This season has been invaluable in giving me greater clarity of my calling, teaching me much about life and ministry, and showing me the amazing glory and power of our sovereign Lord.  In addition, I've had repeated opportunities to see how remarkable team ministry truly is.  Risen Life Church highly values team ministry and without it, this venture into the Army chaplaincy wouldn't be possible.   

So I ask again for your prayers.  Please pray for me and this ministry opportunity.  Please pray that I will be faithful to follow Christ in whatever venture he sends me and my family.  And please, please pray for our troops.

Soli Deo gloria!
Bryan Catherman
"Salty Believer"

[UPDATE: August 27, 2013.  My experience with NAMB was remarkable and they endorsed me for service in the chaplaincy.  Unfortunately, the recruiter suggested that I enter the military under less than honest conditions.  Apparently, having had back surgery tends to prohibit military service.  My back surgery was a part of the conversation from the very beginning, but the recruiter mistakenly thought I'd be okay to lie about it.  God has closed this ministry door.] 

Unveiling Grace by Lynn K. Wilder

My friend and colleague, Jared Jenkins was sent a review copy of the book Unveiling Grace: The Story of How We Found Our Way Out of the Mormon Church (Zondervan, 2013).  Additionally, we had the opportunity to interview the book's author, Lynn K. Wilder.  Lynn is articulate and sharp.  It's enjoyable to hear her speak about her story as well as her practical, experience-tested ways to converse with your Mormon neighbors.  And I must say, it was one of the best podcasts we've had on Salty Believer Unscripted.

Lynn was a professor at BYU and both she and her husband were highly involved in the LDS church; that is, until God got her attention.  She's written a book about her testimony as well as the testimonies of 11 other former LDS people. She was on the road with the band Adam's Road when we interviewed her by phone.

You can listen to the podcast interviews here:
Unveiling Grace with Lynn K. Wilder 
-- Unveiling Grace (Part 1) audio
-- Unveiling Grace (Part 2) audio

Walk on the Wilder Side: Another Discussion with Lynn Wilder  
-- Walk on the Wilder Side (Part 1) audio
-- Walk on the Wilder Side (Part 2) audio


Here's the book trailer:



After conducting the interview with Lynn, hearing from Jared, and watching this trailer, I'm curious about the book and will likely read it soon.

Subscribe to the Salty Believer Unscripted Podcasts:
iTunes  | Non iTunes


* I have no connection to this book, financial or otherwise nor did I receive anything in exchange for the discussion of this book on SaltyBeliever.com 

Measuring Community Depth

Over the past few decades, it seems there is more and more "community" competing for the Christian's involvement.  Community (at least at some level) is available at nearly every turn.  Where it was once found primarily in the neighborhood, workplace, and the local church, opportunities for community are ever more abundant. Be it professional associations or groups centered around hobbies, gangs of all shapes and sizes, political caucuses, sports teams, outdoor groups, or on-line communities, when connection with others is sought after it can be easily found.  Or at least the group is found, community itself may be another matter. And even more complex is the Christian community.

As more people were seeking and finding community apart from the Church, the local churches responded.  Over the past century the small group Bible Study known as 'Sunday School' became popular.  It then transitioned to some other kind of community group, be it called the small group, community group, home group, gospel gathering, prayer group, home study, life group, missional community, accountability group, house church, power team, mid-week group, koinonia, redeemer family, connect group, spirit team, discipleship community, soma group, or any other variety of nomenclature.  These groups tend to consider them selves as "community" and draw their purpose from biblical reasoning.  The most common argument comes from Acts 2:42-47, which reads,
"And they devoted themselves to the apostles' teaching and the fellowship, to the breaking of bread and the prayers.  And awe came upon every soul, and many wonders and signs were being done through the apostles.  And all who believed where together and had all things in common.  And they were selling their possessions and belongings and distributing the proceeds to all, as any had need.  And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts, praising God and having favor with all the people.  And the Lord added to their number day by day those who were being saved" (ESV).
Interestingly, this text appears to be explaining the entirety of the local church, not a single "community group" but by no means is there anything wrong with a smaller group seeking this kind of community.  But how do we know if we're reaching this level of community?  What's its depth?  Do we have a 1 inch blanket of snow or 35 feet?  It can be difficult to tell when we only examine the surface.

The first thing we need to come to grips with is how we define community.  What is the purpose for our community groups?  What makes Christian community different from all the other communities we find in the world?  This is a hot topic today as evidenced by all the how-to books filling the shelves with all kinds of different ideas. Articles are written arguing that community groups are about studying the Word while other articles say community groups are about being missional and reaching the lost while still other articles will say it's about taking care of one another.  (And they all most always cite portions of Acts 2:42-47.)  Local churches have also registered their ideas by implementing a cornucopia of different kinds of organized small groups.

Once we define our purpose we can better take measurements.  Once we understand why we gather, we can check the depth.  If the purpose for community groups is to reach the lost, then our measurements should reflect how many lost people are being reached.  If our groups are about study and growth, then when we plunge the measuring stick in, we should see how much the participants are growing.  Or maybe we should see if anyone is in need and examine how well we're meeting needs.  Or maybe we just count attendance and commitment level.  But as we examine one aspect of community, we seem to neglect other aspects. 

I would like to propose that Christian community--be it some kind of study, a group that meets in a home, an informal group of believing friends, a formal organized association, or the gathering that meets on Sunday mornings--should reflect gospel community which is much deeper than many of the single purposes proposed by so many articles.  The Christian community should be a shadow of heaven and offer the hope of salvation as well as the better things to come. Christian community should be viewed as the bride of Christ and those in the community should be in a growing, loving relationship with Christ.  We often call this Church, but Church, that is, the Body of Christ, aught to be synonymous with Christian or gospel-centered community. I believe this is what differentiates Christian community from all other forms of community the world offers.

And as we begin to measure depth in our community groups, it becomes a much more complicated matter.  Is there love among the brothers and sisters?  Is there joy and hope in Jesus?  Is there growth?  Is this a community centered around loving God with all our heart, mind, soul, and strength and then loving our neighbors as ourselves?  Are we about the Great Commandment and the Great Commission?  Is there grace for one another?  Does our community reflect Jesus and lift him up?  Is the Holy Spirit present among us?  Do we see the Fruit of the Spirit?  Is there real life transformation found within our community?  Is there this much depth or is our community only as shallow as the single issue we've built our community around?  Has Christ build the community or is it a product of our own design?  Is our community about God's kingdom or is our community about fulfilling our selfish, worldly needs?


* Photo of Theo Donk and Eric Kuovolo measuring the snow depth was taken by Washington State Department of Transpiration and is registered under a Creative Commons License.  

A Conversation with James

One of the enjoyable things about the biblical epistles is the occasional conversation that almost reads as if the reader’s inter-monologue is involved and necessary for the epistle to move forward. The writer is thinking in advance of what the hearer/reader may say next and then addresses that matter right in step with a moving conversation. James has sections of his Epistle of the same name that read like just such a conversation.

As James moves toward the conclusion of his letter to the twelve tribes in the Dispersion, he shifts his attention to division among the Body, specifically things that divide and cause disorder among the local church (James 3:16). He opens the next section of his letter—which was later numbered as chapter 4—with a question. In what follows, you almost get the feeling that James is anticipating the conversation that would play out if he were having this discussion with his audience in person. And what is fun about James 4:1-12 is that we easily slip into this conversation if we allow ourselves to do so.

By taking the text and inserting our lines, we get a more complete picture. But please remember, our lines are not authoritative or inspired. We may be wrong as we think about James’ epistle. But it may also help us to see James’ argument with a little more clarity. (The biblical text will be bold for this exercise and my dialogue will be italicized. James's lines are taken from the ESV.)

James: What causes quarrels and what causes fights among you? (4:1a)

Reader: Well, I think some of our fighting in church has to do with some minor theological differences. Some of us are Calvinists and some are Armenians and we have trouble getting along.  And then there are some who see the Spiritual gifts as operative today and some that just don't.  Some think seminary is necessary for the ministry and others argue against it.  Some think learning the biblical languages is helpful and some say it's a waste of time.  Oh, and we fight over how involved to be with our denomination.   And some among our church think church is about fun and activities while others want to learn and spend more time in study and meditation.  We have arguments about music choice, hymns versus contemporary music, and especially volume.  And do we do missions for reasons of justice, mercy, or the proliferation of the gospel?  We argue about that.  We also argue about the purpose of community groups.  And what really gets me is that it seems some of our church body is more about consuming while we have a small group that's doing everything.  Oh, and commitment levels; don't get me started with commitment levels. . . . 

James, (Cutting the person off after listening for a while): Is it not this, that your passions are at war within you? (4:1b)

Reader:   What? What do you mean?  

James:   You desire and do not have, so you murder.  You covet and cannot obtain, so you fight and quarrel.  (4:2a)

Reader: That's a little extreme, don't you think.  I mean, it's not like we're murdering anybody.  But you might be right about some of our quarrels.  It would be nice if we had more resources and maybe if we did, we wouldn't fight as much. 

James: You do not have because you do not ask. (4:2b)

Reader: No, that's not it because I pray all the time.  I'm always asking God for the things I want. 

James: You ask and do not receive, because you ask wrongly, to spend it on your passions. (4:3)

Reader, (Wrestling with James' hard indictment): Well. . . . Doesn't God want to bless the Church?  And I would think God would want me to have some good things in this life.  I mean, if he really loves us wouldn't he want us to be wealthy and in good health, and wouldn't that would help us spread the gospel.  We should be able to enjoy life like our neighbors, right? How is that asking wrongly? And when we do get to do the things our neighbors do, we get to know them and can tell them about Jesus.  Seriously, I ask for more money so I can be generous.  That doesn't seem so bad.  If I just had more money, I could be generous and serve Jesus better.  And maybe if we had a nicer church and a better softball team, more people would come and hear about God.  I know if God would give us more money for our youth program we'd have lots of people at our church because people make choices based on how happy their teen-agers are.  What's wrong with asking for that?  Why wouldn't God want to give us more money so we can do more?  How is this praying wrongly?  Isn't this what God desires for me and the church I attend?  

James: You adulterous people! Do you not know that friendship with the world is enmity with God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God.  (4:4)

Reader: An enemy of God? Why, because we want God and we want our passions fulfilled?  What? How is that unreasonable? Doesn't God want me to be happy?

James, (Picking up intensity): Or do you suppose it is to no purpose that the Scripture says, "He yearns jealously over the spirit that he has made to dwell in us?" But he gives more grace.  Therefore it says "God opposes the proud, but gives grace to the humble." (4:5-6a)

Reader: I know, God loves me and has a plan for me--I hear it all the time.  But what you're saying is that I'm cheating on God with the world but God wants all of me and I can't have what I want?  What next, I should repent, right?  You believe that will make me okay with God?  And then that will make me happy. . . is that what you're saying?

James: Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw near to God and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded.  (4:7-8)

Reader (Smiling):   Sure, I can do that.  I'll repent.  Piece of cake.  And then I'll be happy and have what I want?

James: Be wrenched and mourn and weep.  Let your laughter be turned to mourning and your joy to gloom.  Humble yourselves before the Lord, and he will exalt you. (4:9-10)

Reader: Okay, I get it.  I'll take this more seriously.  This is what I need to do, and our church too?  And that's it?  You think this will cause less quarrels and fighting?  If we repent and turn from our own passions and idolatry, we'll have more unity? 

James: Do not speak evil against one another, brothers.  The one who speaks against a brother of judges his brother, speaks evil against the law and judges the law.  But if you judge the law, you are not a doer of the law but a judge. (4:11)

Reader: Oh, there's more?  But now that you mention it, gossip is a big part of our disunity. But I don't understand how this is judging the law? 

James:  There is only one lawgiver and judge, he who is able to save and to destroy.  But who are you to judge your neighbor?  



* Photo by Tracy Byrnes. Register under a Creative Commons license. 

Team Ministry and the Shared Pulpit

In his book, Love Your God With All Your Mind, J.P. Moreland argues, "No one person has enough gifts, perspective, and maturity to be given the opportunity disproportionately to shape the personality and texture of the local church.  If Christ is actually the head of the church, our church structures ought to reflect that fact, and a group of undershepherds, not a senior pastor, should collectively seek His guidance in leading the congregation" (Moreland, 191).  Yet in many churches today, we have a very strong senior pastor model with very little vision, preaching, or leadership coming from anywhere else.    

The Bible however, seems to suggest that the local church should be lead from a plurality of elders with a leader among leaders.  In Paul's letter to Titus, Paul instructs Titus to appoint elders in every town and then proceeds to instruct Titus in the method of selecting men of character to fulfill this role.  Only a couple verses later, Paul refers to these elders as overseers or bishops, translated from the word ἐπίσκοπον.  In Acts 20:18, Paul assembles all the elders (plural) in the Church of Ephesus, where Timothy pastors and later (verse 28) calls them overseers or bishops taken from the plural Greek word, ἐπίσκοπους. This, however, is not to say that every pastor is an elder and every elder is a pastor, nor is it so say that all the elders and overseers are gifted in the same way, if we understand Ephesians 4:11 and 1 Corinthians 12:7-11 correctly. It does seem likely that Timothy was a leader among a leaders in the Church in Ephesus.  It was probably the same for Titus.  We see this model of a leader among leaders with the Apostles so it does stand to reason the same should hold true for elders.  While Moreland disagrees that there should be a leader among the leaders, the Bible does appear to present this picture.  It does not however suggest that the leader among leaders is the only one to provide vision, preaching, teaching, or leadership for the local church.  This should come from a team.

Furthermore, the biblical picture of ministry is in teams.  Moses was teamed with Aaron (Exodus 4), Jesus sent the 70 (or 72) out in teams of two, or ministry pairs (Luke 10), Peter and John appear to be a strong ministry team in the Book of Acts, as do Barnabas and Paul.  And think about the differences in giftings, skills, and personalities that each man brought to the team!  For example, think about that first mission trip and church planting excursion by Barnabas the encourager and Paul, the hard hitting theologian. I discuss the biblical picture of team ministry in the following video that I recorded some time ago as part of a community group leader's training process:



 So it stands to reason that the ministry of the pulpit, that is, the preaching should be shared among a team of gifted preachers.  Moreland argues for this as well, saying, "[F]or two reasons I do not think a single individual ought to preach more than half (twenty-six) of the Sundays during the year" (Moreland, 194).  His first support is that "no one person ought to have a disproportionate influence through the pulpit because, inevitably, the church will take on that person's strengths, weaknesses, and emphases" (ibid).  How easy it is to find churches that demonstrate his point!  He continues: "By rotating speakers, the body gets exposure to God's truth being poured through a number of different personalities, that is more healthy" (ibid).  One objection that may come up is that the ability to preach among those preaching is not of comparable skill, but Moreland argues that this presents an opportunity for the one of higher quality to train the one of lower quality which will actually produce a spirit of training up preachers and teachers. But this is not to say that every preacher must preach the same way and in the same style, for that would attempt to trump the calling and gifting of God upon each individual preacher.

Moreland's second argument for a shared pulpit has to do with capability.  He says, "no one who preaches week after week can do adequate study for a message or deeply process and internalize the sermon topic spiritually.  What inevitably happens is that a pastor will rely on his speaking ability and skills at putting together a message" Moreland, 194).  The sermon will actually be stronger, sturdier, and more sound because the preacher will have more time.  The result for the congregation is a well prepared sermon every week of the year that doesn't fall into the trap made in Moreland's first support.  Additionally, each preaching pastor will have ample time to minister to the flock through visitation, counseling, teaching, prayer, and personal devotion because he will not be responsible for preparing every sermon.  And the preacher can take time off to rest, rather than burn out from being in the pulpit 52 weeks of the year along with all of his other responsibilities.

I am blessed to have personal experience with a shared pulpit.  I serve on the pastoral staff at Risen Life Church where we highly value team ministry.   We have a shared pulpit between two preaching elders.  On occasion, two other pastors--myself and Jared Jenkins--have been afforded the opportunity to preach.  This summer, we are actually engaging in a four-preacher rotation as an experiment to see how we work together and how it is received by the congregation.  (At the time of this writing, I have already preached the opening sermon in the series.)  Not only has this arrangement been instrumental in the post-seminary training of Jared and I, it has allowed us to learn and grow well under two other gifted preachers.  The sermons are indeed well prepared and the variety of a two-preacher rotation lends itself as a support of Moreland's argument.  I suspect a four-preacher rotation will have a similar effect.  I can see firsthand how much a shared pulpit has allowed the primary preachers to have time to minister throughout the week as well as train up future leaders, teachers, and ministers.  Rest and time off is often not too challenging as we work in teams.  Support for one another may also be stronger.  Additionally, for the most part Risen Life Church is not built around a single pastor. If any one of us left, it would not be a serious blow to the local church, and really, that is how it should be.      
 

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1. Moreland, J.P. Love Your God With All Your Mind: The Role of Reason in the Life of the Soul. Colorado Springs, Colo: NavPress. 1997.

* Photo of the USA Lightweight 2003 World Champions is in the public domain.

The Role of the Pastor, Seen 'Through Working the Angles'

Early in my season of seminary, I was assigned the book, Working the Angles: The Shape of Pastoral Integrity by Eugene Peterson.  Like every other book I was required to read in seminary, I was also required to write a critique of the work.  You can read that, in part, here.

While in school, I rushed through the book and had very little experience to run alongside what I was reading.  The concepts were convicting and I believe I began to shape a solid idea of how a pastor operates in the pastorate.  However, as I entered the pastorate, the demands of "keeping shop" as Peterson describes were more intense than I had anticipated.  Over the duration of my first year in ministry, the concepts of Peterson's book and the convictions I held started slipping away.  So I picked up the book again and invited Jared Jenkins to read it with me. 

Actually, I had started reading the book and suggested we discuss it on our podcast, Salty Believer Unscripted.  Jared hadn't picked up a copy but I pressed him (and threatened--on the podcast--not to speak a word to him until he read the book).  So using the Peterson's framework, we discussed the book.  Afterwards, we decided to make it a short series. 
The Role of the Pastor (A.K.A. Working the Angles)
-- Working the Angles Part 1: Introduction audio
-- Working the Angles Part 2: Prayer audio
-- Working the Angles Part 3: Scripture audio
-- Working the Angles Part 4: Spiritual Direction audio   

The primary objection to this book (and our series) often comes in the form of an ill-informed excuse.  "But I'm not a pastor," objectors say, "why would I want or need to read this book?" Jared and I address this in our podcast series but that won't help you if this objection keeps you from listening.  Why should you read this book?  Because if you are a Christian, you pastor someone.  (Little p pastor-- you minister, tend to, shepherd, care for, or love someone, if not many someones.)  A second reason, is Peterson is right, is to better understand how your pastor should be encouraged to operate.  For these two reasons alone, you at least aught to listen to the podcasts, if not read the book.


* Triangle photo is licensed in under a creative commons license.  The book cover is used informatively for review purposes.  
** Jared Jenkins nor I have any connection to this book, material or otherwise.

Review: Credo House Member's Area

I know. You may be asking, "You're reviewing a coffee shop?" No.  While I harbor hopes of someday road-tripping from Salt Lake City, Utah to Edmond, Oklahoma, podcasting for Salty Believer Unscripted along the entire excursion, I confess that I have never been to the Credo House.  I have no idea if their coffee is any good.  Luther Latte? Nope; no idea.  Calvin Cappuccino? No clue.  They sound nice, as does the atmosphere at the Credo House, but neither the drinks or Heretic's Corner are the subject of this review. 

Instead, I've examined Credo House Ministries, and more specifically the Credo House Members Area.  And it is the Credo House Members Area that will be the subject of this review. For obvious reasons, this review will be slightly different than the many book reviews offered on SaltyBeliever.com.

The Credo House Members Area is fairly new, but the Credo House is not.  Its history has roots as deep at 2001 when Michael Patton taught a class at Stonebriar Church in Frisco, Texas. Within a year, that single class was formalized into The Theology Program, a 6-class journey with each of the classes consisting of 10 hours of lecture, workbooks, and assigned reading.  (Of course, today, you can travel through this program online or on DVD at any level of commitment with which you're comfortable.)  Another year later Bible.org started posting these class on their website.   By 2006, Reclaiming the Mind Ministries was incorporated.  (This is when I was introduced to Reclaiming the Mind Ministries and trekked through the Theology Program online. I also started listening to Michael Patton's podcast, Theology Unplugged.)  The Credo House was built in 2009, but not before Patton started a popular blog called Pen and Parchment and Reclaiming the Mind Ministries started shifting from just the mind to reclaiming the heart, soul, and mind.  In 2010, Tim Kimberly was brought on to Credo House Ministries, which was a fantastic addition.  Together, these two men grew the podcast (which now also features Sam Storms and J. J. Sied), built up what I hear is a remarkable coffee house, and added the Discipleship Program and some Boot Camps to accompany the Theology Program on the shelf of training materials.  And only recently, they've created the Credo House Members Area where all of these resources are assembled and available online for an annual or monthly subscription. 

When you enter the Credo House Members Area, you will find a large collection of videos, organized by program and subject.  They have the Discipleship Program, which is a 10 video overview of what every believer should know and live as a Christian.  It's great for new believers.  You will also find the Boot Camps.  These are short, compressed classes to give the student a good crash course on a specific topic.  At the time of this review, these Boot Camps include Church History, Essentials of Faith, and How to Study the Bible. The Theology Program is also available in the Members Area.  There's weekly video of the Theology Unplugged podcast and many additional videos on various topics, sometimes including scholars or other guests.  

The Credo House Members Area also includes the ability to find other members and build groups or chat forums, although these features have yet to really take off.  It also seems that more features are being added regularly.  The most recent feature is a certificate system for the Discipleship Program, Boot Camps, and The Theology Program.  The certificate requires the videos be watched and there's a short test at the end of each session.  

At the time of this review, the Credo House Members Area is $25 per month for individuals (which includes a Credo House T-shirt) or $250 for an individual annual membership.  A church membership that includes up to 100 memberships and one T-shirt is $50 per month or $500 per year.  There are hundreds of hours of material and downloadable workbooks available in the Credo House Members Area.  For some perspective, just the Theology Program on DVD with workbooks is $459.

While the Credo House has been endorsed by the likes of Charles Swindoll, JP Moreland, Roger Olsen, and Dan Wallace, this is not an endorsement but a critical review specifically of the Credo House Members Area.

I signed up Risen Life Church under the annual church membership because we are blessed to have a good number of men and women with a desire to learn and grow beyond what we offer on Sunday morning or through our various other ministries.  Some of them appear to have a calling into the professional ministry.  We are in the process of developing additional training and hands-on opportunities, but in the meantime, the Credo House Members Area has been an excellent tool in the building up and equipping the saints for ministry.  And the people taking advantage of it are excited about it and seem to be consuming the material with joy and fervor.  As a pastor charged with equipping the saints and directly working with these individuals, I'm thrilled that the Credo House is a para-church organization that appears to actually operate accordingly (a rare thing to find these days).  The material in the Credo House Members Area is the training that wouldn't typically be preached from a pulpit or taught in a Bible study (although it does come out in small doses as necessary to teach God's Word from week to week).  The Credo House Members Area videos are truly that para information that is so necessary to know and so helpful in the work of the ministry--items like theological methodology, Church history, and study methods. 

I am also thrilled about the quality and style of the material being taught.  It is of a fairly high quality but not presented in a stiff or staunchy way.  It's fun and accessible, which makes it really good for the lay person just getting started in more formal training for ministry.  I remember how valuable The Theology Program was for me in 2006 when I was starting to think about full-time ministry and seminary.  After finishing the program, I was really excited about ministry and seminary, a result unlike what some training programs produce.  And the Credo House has come along way since the filming of The Theology Program, in both quality and accessibility.

All that being said, I do wonder if the cost is worth it once the videos have been watched?  What is to keep a person coming back?  I also find the cheeky language that this is, "Seminary for the Rest of Us" a bit misleading.  While this information and training is very good, it is nothing like my seminary experience.  I suspect that the same would be true of Dallas Theological Seminary which has a heavy influence upon the Credo House.  I am concerned that those going through the various training programs and boot camps may get a wrong impression of seminary and may develop an overly-inflated view of what they are learning. (Sadly, I know this was the case for me.)  While seminary has the ability to produce arrogant individuals, more often than not it tends to produce learned people who realize how large and vast a topic really is.  They learn how much they don't know and then function humbly inside this reality.  The Credo House Members Area on the other hand may leave students thinking they've got it all.  In his book, Love Your God With All Your Mind, J.P. Morland, makes and argument that on occasion the preacher should preach a sermon to the upper-third of the congregation to challenge them, but also to "motivate those in the lower two-thirds to work to catch up!" (194, NavPress 1997).  I think the Credo House could benefit from this approach because it would remind the student that the topic is so much larger than the 40 minute video.  (Theology Unplugged does a nice job of this from time to time, which is probably why Sam Storms in on the podcast!)

That being said, I still very much endorse the Credo House Members Area.  I believe it is a fantastic resource and hope more churches and individuals sign up.  (I regularly pray more members at my church contact me about signing up!) I believe it is doing much good as it is helping the Church equip the saints for the work of ministry. I personally own Michael Patton and Tim Kimberly my thanks.  Sam Storms too.  The Theology Program was what gave me that little nudge to seriously look at seminary.  Theology Unplugged is the format we follow for Salt Believer Unscripted (although we are very much less equipped with sound gear, but that's okay), and I have 'borrowed' many of the teaching illustrations from videos I've watched in the Credo House Members Area.  I highly recommend it!   

And if you were looking for a review of the coffee, or the atmosphere of the Credo House, or their library, or their staff, I'm sorry to disappoint.  I would indeed be happy to offer a review of such things if I had a sponsor to cover the cost of gas for me and my Salty Believer Unscripted co-hosts. And who knows, maybe we could have Michael Patton and Tim Kimberly on as our guests!


*While I coordinated Risen Life Church's Credo House Members Area membership, and have paid the fees to join, I have no other material connection to the Credo House.  I was not given any gift, financial or otherwise in exchange for this review. 
** All photos used in this review are property of the Credo House, are found on their website at www.reclaimingthemind.org, and are used here to for review purposes.

Evening and Morning

"And there was evening and there was morning, the first day"  (Genesis 1:8, ESV)  If we were to keep reading the first chapter of Genesis, we would find this statement restated five more times with only the word "first" exchanged for a second, third, forth, and so-on.  This chapter suggests that the day starts at evening.  Hebrew tradition holds to the same.

We in the West tend to believe and act as if the day starts when we wake up in the morning.  Our picture suggest that nothing has happened until we enter the day.  Some of us even act as if the day hasn't started until we've had some coffee and wake up a bit.  And then we seem to think that the day is over when our head hits the pillow.  Night, or more accurately, the time when we're sleeping and getting some rest just doesn't count.  But this is in no way the case!

In his book, Working the Angles: The Shape of Pastoral Integrity, Eugene Peterson looks at our pattern of day and night compared to the Hebrew view shaped by the biblical picture. At one point he says,
"The Hebrew evening/morning sequence conditions us to the rhythms of grace.  We go to sleep, and God begins his work.  As we sleep he develops his covenant.  We wake and are called out to participate in God's creative action.  We respond in faith, in word.  But always grace is previous.  Grace is primary.  We wake into a world we didn't make, into a salvation we didn't earn.  Evening:  God begins, without our help, his creative day.  Morning: God calls us to enjoy and share and develop the work he initiated.  Creation and covenant are sheer grace and there to greet us every morning."[1]     
The idea Peterson shows his readers is good:  The day doesn't start when we wake up.  In fact, we enter the day sleeping, resting, unaware of what God is doing has he starts the day.  We are given the opportunity to wake to a day already spoken into creation and we did nothing to make it happen.

As we see the simple rhythm of evening and morning, we begin to position ourselves into the reality of who we are and who God is.  We also see how merciful God is, daily.  Additionally, as we begin to see that God gives us rest every day--even letting us enter the day with rest rather then earning rest after a long, hard day's work--we should begin to see the necessity of this rest pattern in the week.  When we rest, God is working.  When we take a day to Sabbath, to stop and rest, we must see that God is in action.  This keeps us in right thinking.  And we aught to see this rhythm is the same for the month, and year, short and long seasons.

The day begins at night.  We're sleeping, resting, and in dreamland while God is speaking new mercies, speaking a new day into creation for us.  We do nothing to start the day; we only get to enter into what God has created for us.  And there was evening and morning, a new day!


___
1.  Peterson, Eugene.  Working the Angles: The Shape of Pastoral Integrity. Grand Rapids, Mich: Eerdmans Publishing, 1987. 

* Photo of the Sunrise was taken by Henry Mühlpfordt and is registered under a Creative Commons License.

Failing to Consult God



Joshua 9 contains a fascinating narrative about the a ploy hatched by the inhabitants of Gibeon to fool Joshua into a a peace treaty.  After the ambassadors of Gibeon arrive looking as if they had traveled from a great distance, they convince the people of Israel (to include Joshua) that they were not in fact people of the promised land.   Joshua was waring against those living in the promised land under the orders of God, but these people played themselves off as potential neighbors.  The problem however, is that they started out with bad provisions and worn out sandals in an attempt to fool Joshua and it worked.

Verse 14 contains the lesson of this narrative.  It reads, "So the men took some of their provisions, but did not ask counsel from the LORD" (Joshua 9:14, ESV).  It looks as if the Israelites sampled some of this bad bread from themselves and were convinced.  Some commentators content that they may have even shared a meal with the bad provisions as a part of this pact.  Using the false provisions provides a parallel for the poor agreement but more significantly is the second part of this sentence, "but [they] did not ask counsel from the LORD."  They did this under their own power without praying about this serious decision.  

It is a good picture for us today.  We should be consulting with God, that we would work and act in accordance with his will rather than our own.  James writes that we should ask for wisdom (James 1:5), something that was clearly lacking in the Joshua account.

What Evangelicals Can Learn From Mormons



By Peculiar Light at en.wikipedia. Later version(s) were uploaded by Gh5046 at en.wikipedia. [CC-BY-SA-2.5 (http://creativecommons.org/licenses/by-sa/2.5)], from Wikimedia CommonsWe Evangelicals can learn a lot about ourselves by observing those around us.  This is not to say that we simply look at what others are doing and replicate their behavior; but instead, we aught to examine others and evaluate strengths, weaknesses, opportunities, and threats in what we see.  We should be able to look with a critical eye for the positives and negatives and what the outcomes of a particular behavior or belief may be if carried out to its logical conclusion.  And of course we must be able to stand any believe or practice against biblical teaching.  Then, once we have engaged in this examination, we should be able to apply our findings to ourselves.  How do we stack up against the same critical evaluation?

The advantage of starting our observation with others and then bringing ourselves under the same microscope is that this methodology allows us to determine what the standards should be without tainting our study with our own biases and desired outcomes.  Of course we will still have biases and preconceived ideas, but they are often easier to identify when they are not as close to home.    

Jared Jenkins (www.EntrustedWithTheGospel.com) has engaged in just such a study, posted under the topical title, "What Evangelicals Can Learn From Mormons." I highly recommend you have a look.  In addition to Jared's written examination, we have recorded a Salty Believer Unscripted series that runs parallel to his posts, for the most part.  I would like to invite you to join us in an unscripted conversation about what Evangelicals Can Learn From Mormons.  And based on the opening paragraphs of this post, it may not be what you think. 
What Evangelicals Can Learn From Mormons
-- What Evangelicals Can Learn From Mormons: Introduction audio
-- What Evangelicals Can Learn From Mormons: Weakness audio
-- What Evangelicals Can Learn From Mormons: Family audio 
-- What Evangelicals Can Learn From Mormons: Missions (Part 1) audio
-- What Evangelicals Can Learn From Mormons: Missions (Part 2) audio
-- What Evangelicals Can Learn From Mormons: The Franchise audio
-- What Evangelicals Can Learn From Mormons: Moralism audio 
If you are LDS and feel we have misrepresented your beliefs or practice, we highly encourage you to contact us and let us know.  We are happy to chat with you and would like to be as fair as we are able.  You can contact me here.


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*Photo by Peculiar Light is registered under a Creative Commons license and used by permission.

Mission: Utah 2013


May 28, 2013.

Join us for Mission: Utah 2013!  Mission: Utah is both a week-long mission trip and training as well as a weekend conference.

Week-Long Mission Trip:
We already have a few churches from around the country making their way to Utah July 17-24, 2013 to learn about Utah and how we're working to reach the communities around us.  These groups will work alongside other local teams during this week of training, service, and evangelism in Salt Lake City and the surrounding suburbs.  As the week begins, we'll be learning about the LDS culture, polygamy, the outdoor-worshiping pagans, church planting in this part of the Lord's Vineyard, and much more.

From touring the heart of Mormondom at Temple Square to rock climbing some of Utah's most beautiful views to working alongside former polygamists on ministry homes to fellowshipping with other believers from around the country to engaging in a variety of evangelism on Pioneer Day (a Utah holiday more popular than the 4th of July), this should be a full, interesting, and informative week.  Youth, college, and adult groups are already slated to sleep at the Risen Life Church building and there's still room or you can obtain your own housing.  Apart from your transportation and food, the only cost is $15 for the weekend conference (which includes lunch on Saturday and Sunday as well as a goodie bag) explained in more detail below.

Here's more info on the Week-Long Mission and Conference:  




Weekend Conference: 
But if you can't make it for the week, right in the middle of the Week-Long Mission trip is a Weekend Conference. Whether you will be traveling or you're local, this is a great weekend opportunity.  Saturday will start with a panel on Mormonism and the LDS Culture.  Guest speakers include Sandra Tanner (Utah Lighthouse Ministries), Ross Anderson (Alpine Church),  Dr. David Rowe (The Vine Institute), and Randy Sweet (Mormonism Research Ministry). Following the panel, each of our speakers will host a break-out session from which to choose.

Lunch will be provided and afterwards we'll have 6 church planters in various stages of Utah church planting discussing what it takes to plant a church in Utah and reach this community for the gospel.  The planters include Ross Anderson (Alpine Church), Adam Madden (Christ Fellowship), Bobby Wood (Redemption Church), Shawn Bagley (Gateway Community Church), Brent Captain (Salt Christian Church), and Jason Benson (Real Life Church).  Each of these planter will host a break-out session as well.  We'll break for dinner and reconvene for a worship service hosted by Robert Marshall.

On Sunday, you'll be encouraged to worship with us at Risen Life Church and/or with one of the 6 churches represented by the planters.  Then on Sunday afternoon, we'll spill out all over the valley to engage in front-yard barbeques, where missionaries engaging in the Week-Long Mission will have already made contact with the neighborhood. The total cost of the Mission: Utah Weekend Conference is only $15 and includes lunch on Saturday and Sunday.


Here's more info on the Weekend Conference:




Bonus:  If you have Pioneer Day (July 24th) off work, we'll be out in the community and you're invited to join us!  

Praying With the Psalms

Praying with and through the Psalms is certainly not a new idea; in fact, it goes all the way back to the time when the various psalmists were recording each psalm for generations of God's people to come.  And by praying with the Psalms, we can enter into a rich, robust prayer life that will serve to deeply grow our relationship with the Living God. 



If you have never prayed with the Psalms, I would like to challenge you to start.  Pick up your Bible and either turn to your favorite psalm or psalm or wherever and start reading.  Then, when you're ready, start praying.

Lord, Help My Unfaithfulness!

Mark 9:14-29 shares a account of a father who takes his demon possessed son to Jesus for a healing. At one point, the man says to Jesus, "But if you can do anything, have compassion on us and help us" (Mark 9:22b, ESV).  In the next verse Jesus responds, "If you can! All things are possible for one who believes." And we are left with a picture of doubt and hope.

Prayer, at times, might also look like an act of doubt and hope.  At times, as we pray, we may find ourselves wondering, "God, if you hear me. . . "  What a statement!  Based on the picture in Mark, I suspect God's response is "If I hear you!"  But the amazing statement from the man with the demon possessed son should be our model in these moments of doubt in prayer.  That man responded, "I believe, help my unbelief!" (Mark 9:24b, ESV).



In our moments of doubt in prayer, we should cry out in prayer, "God, I have faith, help my lack of faith!" 

Community in Prayer



Prayer is amazing in how much it shapes our lives and communities. Prayer in fact, has an aspect of community built into it by God's design.  It's called intercession.  As we interceded for others in prayer, we grow toward our attitude toward others.

As we see that Moses stood in the gap for others in Psalm 106, we get a picture of just how important praying for others really can be; but throughout the New Testament, we see how natural this is within Christian community.  James 5 actually gives us a command to ask for prayer, pray for others, and pray together.

Community is found as one aspect of our prayers.  

Filling the Bucket: How to Research for a Paper (or Sermon or Lecture)

I've posted portions of many of my papers on this website as I was marching my way through Liberty Baptist Theological Seminary.  As a result, I now see specific spikes in traffic on certain pages, suggesting that somewhere in the world a Bible college or seminary professor has assigned a similar paper.  I wonder how many attempts are made to plagiarize from this sight?  I hope instead, students are simply looking to see what others have done and find sources and points they might not have previously considered.

Occasionally I get questions about writing papers or finding resources.  Living in Salt Lake City, resources are a little more difficult to come by.  BYU has the closest library of religion but the materials I needed from BYU could only be found on the comparative religion shelves next to the rows and rows of LDS materials. (By no means are they shelved together; and in fact, they're separated by all the other religions of the world.)

I also receive questions about doing well in seminary and having any kind of life. Therefore, I thought I would share the method I found most helpful while living with limited resource books, under crushing deadlines.

If you're in seminary, you're working full-time, and you have a wife and two kids, you've got to find methods to work fast or you'll go down in flames.  It would be nice to have ample time to fully read and re-read many books on whatever topic you're writing on, survey every piece of material ever written, request library loans from other parts of the country, travel to rare manuscript museums, and thoughtfully compare everything you find.  That, however, is called a dissertation and you should keep in mind people take years to write them.  You are most likely writing a 6 to 25 page paper and you'll have 5 more this semester alone.  You don't have the luxury to mosey through your topic or deal with it as thoroughly as you'd probably like.  If writing a seminary paper were archeology, you'd be working like Indiana Jones. 

The key to a good paper is getting a full bucket of information and then finding the exact right thimble's worth to print.  The same is true for a sermon, lecture, or discussion lesson.  But filling the bucket can be very time consuming.  Here's how I did it in seminary (and often still do it for sermon or class preparation):


1. Start with a healthy amount of prayer.

2.  Find every passage of Scripture on the topic you are dealing with, in favor or not. (If you're writing or preaching on a specific Scripture passage, you've just saved yourself some time!)  It often helps to scan systematic theologies for passages you might not have thought of.  Use cross references and take rabbit trails from the texts you have to those you don't yet have.  Write down a list of all relevant Scripture you find.  Keep it organized and close by.   Also, if you find anything in those systematic theologies related to your topic jot a brief summary note of what you found, where it's located, and the title. Put a sticky note to mark the page and start an organized pile on your desk, kitchen table, or some other place where you can work. Pray about what you've found thus far.

3.  Pray as you start step 3.  Search the academic journals (I had access through the Liberty library to a huge amount of resources and digital articles.)  Look for other papers on your topic and also search your list of Scriptures to see if anybody used the same text to deal with your paper subject.  If there's anything remotely dealing with your topic or the Scriptures, skim it to see if it has any gems that will contribute to or argue against your thesis.  Sometimes a larger paper on the passage doesn't have anything to do with your topic but might still have something that contributes in a helpful way.  Quickly read the section you found to get a feel for what you've got.  Bookmark, download, or print the article if it may be usable.  Jot a brief summary note of what you find, the title, and where you found it. Keep your summary notes organized!  If you print the articles, start more organized piles. Pray about what you've found thus far.

4.  Pray as you start step 4.  Look through every introduction, biblical encyclopedia, and dictionary you can get your hands on. If you find anything interesting at all, put a sticky note in the page and add it to the appropriate pile.  Jot a brief summary note of what you find, the title, and where you found it.  Keep an eye out for any additional relevant Scripture passages to add to you list. Pray about what you've found thus far.

5.  Pray as you start step 5.  If there were any relevant words in the Scripture that were cause for debate or simply left you curious, go to the lexicons.  As many as you can get your hands on.  If you are able, look at the original languages.  If you find anything interesting at all, put a sticky note in the page and add it to the appropriate pile.  Jot a brief summary note of what you found, the title, and where you found it. Pray about what you've found thus far.

6. Pray as you start step 6.  If there's anything historical that may have something to do with your topic, look at the historical events. Who were the players?  Did they write anything? Did they make any arguments?  What were the outcomes?  Are the events significant, strange, interesting?  (For example, if you're writing on works vs. grace, you probably should read about how that thing with Augustine and Pelagius went down.  If you're writing on specific spiritual gifts, it might help to look at stuff like Azusa Street. What's up with the two Great Awakenings?  How did Edwards read his sermons in such a boring fashion and yet people were getting radically saved?  Might Spurgeon's salvation story be relevant to your topic on providence or the work of the Holy Spirit?)  This stuff may help with your argument but more often than not, it adds some points of interest that make the paper interesting.  Of course, be sure to add something to the effect of, "While this story is but a single instance it should cause us to wonder how. . . "  (Academically, it's wise to concede that it's merely anecdotal evidence.)  Also, look for any additional mentions of Scriptures you may have missed.  Jot a brief summary note of what you find, the title, and where you found it. Put a sticky note in the page and put the book in its appropriate organized pile. Pray about what you've found thus far.

7.  Pray as you start step 7.  Go through every commentary you can get your hands on for all of the Scriptures in your list.  If you find anything interesting or relevant, put a sticky note in the book and jot a quick note.  It is also helpful to start noting where scholars are in disagreement.  Keep an eye out for additional Scriptures, theological arguments, and interesting or debated original language items you may have missed.  Lay the commentaries out on a table or floor in organized piles.  Agree, disagree, or supporting info in other areas.  Do whatever helps you to visually organize what you've got.  Also, get a wide breath of commentaries from newer to older, liberal to conservative.  Based on what I could get my hands on, I often had an occasional obscure commentary from the early 1800 or 1900's that I could connect the dots between differing ideas, saying something to the effect of, "However, so-in-so's later scholarship lends greater credit to/ or discredits. . . ." It's also nice to take a view through other faith positions such as the Catholic and Jewish commentaries.  I recommend checking out www.bestcommentaries.com for some additional ideas.  Sometimes these will allow you to present a wider range of information as you narrow your topic or argue against some counter-positions.  Unfortunately, you may not have access to all these commentaries so you need to go with what you can get.  Don't hesitate to ask local area pastors what they may have in their libraries. And you might need to make a personal investment.  Jot a brief summary note of what you find, the title, and where you found it. Put a sticky note in the page and put the book in its appropriate organized pile. Pray about what you've found thus far.

8.  Pray as you start step 8.   Go back through the systematic theologies, introductions, histories, and other resources, looking in the Scripture index for all the Scriptures on your list.  (Most Christian books have and index of Scriptures mentioned. That's your new best friend!)  Determine if any of these Scriptures were used in a discussion helpful to your topic.  Is there anything you missed?   Also look through the table of context for your topic as you now understand it, more formed and specific.   Skim every thing you find to see if it has anything to do with what you're dealing with.  If so, jot a brief summary note of what you find, the title, and where you found it.   Don't forget the sticky note so you can come back to the page fast.  Put the book in the pile. Pray about what you've found thus far. Thank God for what he's shown you up to this point and ask for energy to keep going. 

9.  Pray as you start step 9.  Based on all the information you've looked at, you now probably have some buzz words that run through the arguments.  You've seen them often.  Google the buzz words.  But by all means, DO NOT TRUST what people write on the internet unless it's absolutely credible and truly helpful for your argument.  This even includes www.SaltyBeliever.com.  (Only on very rare occasion, might it be helpful to use something just point out how people may understand something or how nutty the fringe views might be, but that's it.)  Instead, look at what they quote on the topics.  Check their footnotes.  See if they use anything you've missed and then see if you can find that resource.  Did they mention any Scripture you missed and should check out?  But don't jot a note yet. You really aught not quote what you found on the internet unless it is absolutely necessary.  Look at the resources and Scriptures first.  If the stuff you found on the internet was correct and used in the proper context, go the corresponding section above and follow those directions for the original sources.   Then jot a note.  Pray about what you've found thus far.  

10. At this point, these resources and commentaries may have provided you additional Scriptures along the way.  Look through your Scripture list.  Do you have any that have not been run through this process?  If so, repeat steps 1-8 for your new finds. Pray for perseverance; you're almost done! If you don't have any more Scriptures to explore, it's probably time to move to the next step.

11.  Thank God for everything he has shown you.  You've made it to the outline and writing phase. Pray you'll find the right thimble to take from this huge bucket.

Now your bucket is so full and the pile of books on your table is so large you're paper is about to write itself.  You should have a ridiculous amount of resources based on what you could find AND it's all centered around the Scriptures.  In addition, you'll have some resources that nobody found and that should be refreshing to the professor.  (I'm sure they get really tired of Matthew Henry!)

Pray again.  Re-read all the Scriptures on your Scripture list.  Go back through all your notes.  Reread the places where you've put sticky notes.  Are there any books you can remove from the table?  Do you see the various sides of the arguments?  Are you starting to come to conclusions yourself?  Are there counter-arguments against your thesis that you can't account for?  How will you deal with them?  Start asking yourself as many questions as you can think of.  Pray.  If you were teaching a class, what would people ask you?  If you were asked to sit in on a debate, what would your counter-parts bring to the discussion?  What would you bring?  How would you summarize your thesis for a closing statement?  Who would win the debate?  As you lay all this out, start creating your outline. Start narrowing.  Find your thimble.  Pray some more.  Once you're outline is done, it's time to start writing.

Now you'll need to do the hard work of figuring how to turn your thimble into a paper.  You'll probably have a hard time getting under the maximum page limit, but that's much better than stretching to reach the minimum.  This is because your thimble is still too big.  Keep working at it. Get the best in and don't worry about the rest.

You certainly won't use everything you found as you start writing.  Even if it seems good, compelling, or witty, if it's not relevant toss it out.  Only use what really deals with your topic well.  And by all means, don't just create a laundry list of quotes.  The quotes come along to support the logical direction of where you're going and what you're arguing.  You did the research, now write a paper that shows of the very best of what you found.  Be happy to leave the crap on the cutting room floor.  Take control of the material.  Pray about what stays and what gets cut.  

Researching is fun if you think like Indiana Jones (if you need to, get a good hat).  If you learn to enjoy the process, you will likely learn and remember a great deal that will help you long after you finish school.  And you may earn good grades AND have a life too!

How Much Should I Pray?

How much should I pray?  Should my morning prayer time be 30 minutes or an hour?  How much is enough prayer?  There are books that try to answer this question as if there's a special formula, but the book that we should use as a guide is the Bible.  The funny thing however, is that these are not the questions the Bible answers because these are the wrong questions.


There is no formula.  It's not about time or quantity or fulfilling a requirement of length or brevity.  It's about a natural relationship and a longing to spend personal time with our Creator.

So as you examine your prayer life, it may be best to examine your relationship with God first. Then the rest of the questions will probably answer themselves.

The Sovereignity of Grace by Arthur C. Custance

Custance, Arthur C. The Sovereignty of Grace. Grand Rapids, Mich: Presbyterian & Reformed Publishing Co. with Baker Book House, 1979 [2nd ed., on-line. Corrected, edited, and reformatted.] 
Arthur Custance (1910-1985) was a name foreign to me until only recently.  None of his books were required reading in seminary; never did his name appear in a citation.  While The Sovereignty of Grace is now available to read for free on-line, it appears in few public libraries, if any.  It's basically out of print and out of circulation.  Yet, when a respected friend told me Custance was among his favorite authors and he had two copies of this particular book but couldn't bring himself to read it for fear of being convinced of his argument, my interest in Custance was born. 

As it turns out, Author Custance has written a few books on a wide range of topics.  Some of his other titles include Two Men Called Adam, Seed of the Woman, Without Form and Void, Journey Out of Time, and Mysterious Matter of MindThe Doorway Papers is a 10-volume collection of other scholarly writings on science and religion.  Redeemer University College is home to the Arthur Custance Centre and a website, www.custance.org is dedicated to preserving his memory and selling his books.  Some are available to be read on-line, which is how I journeyed through The Sovereignty of Grace.

While many of Custance's titles appear to hold a strong scientific-theological marriage, The Sovereignty of Grace is far from that relationship.  Instead, Custance explores the theological topic of the order of salvation through a historical and biblical trek, the likes few have of done so thoroughly.  Rather than beginning from a foundation of the more recent 'Armenianism v. Calvinism' debates, he begins with Scripture.  Then he revisits Scripture with serious examination and the theology associated with it through a historical path starting with Paul, moving through the ideas of Augustin, and then on by way of many, many theologians, eventually getting to John Calvin.  By the time Calvin is reached, one is left with the impression that Calvinism is mistakenly credited to the wrong man.

The Sovereignty of Grace Abstract opens with the line, "In this study ELECTION and PREDESTINATION are not cold, austere doctrines but the vibrant heart of the Gospel."[1] Everything that follows stands in complete agreement with this opening proclamation.  While many who disagree with Custance's detailed argument may find offense and the mastery of his thesis and the bold stand which he takes upon his convictions of Scripture, there is nothing in Custance's words that intentionally attack his opponents themselves or demonstrate a lack of respect.  His target remains keenly focused on the theological matter before him and his convictions are clearly demonstrated.  Yet, even I who agree with his argument on the order of salvation and understanding of election and predestination at one point felt offended by his boldness, feeling sympathy for my Christian brothers and sisters holding the very theological position being utterly destroyed by the evidence.  However, as I continued to read and grew even more convinced by Scripture, I began to wonder why we don't feel this same sympathy for those to stand with Pelagius and works-based salvation, or for those who claim that Jesus is but one way to salvation? (Rather than the only way.)  It is a complicated matter, but through Custance thorough handling of Scripture as well as his research though history, I believe it is okay to take a stand against what Custance argues is an unbiblical position, without being mean or disrespectful to those who hold the position.  After all, Custance's overarching point of the entire book is that we must depend upon God's Word to dictate the truth rather than our desired outcomes driven from deep within our hope to hold on to misunderstood 'freedoms.'

Custance structures his book in six parts although Part VI is really more of a single-chapter conclusion and could have been set up as such, like the introduction was. Part I is an extensive journey from the New Testament writing to the Reformation.  Chapter-after-chapter this section is loaded with Scripture and lengthy quotes from the Church Fathers, philosophers, and various theologians.  The reader should greatly appreciate the size of the quotes, leaving the reader feeling that the primary matter was not taken out of context.  Some block quotes ran for an entire page or more.  Additionally, Custance did not shy away from the Scriptures that could be used to argue against his thesis or an examination of how these biblical passages have been understood throughout pre-reformation and reformation history.  His historical starting point is informative and enjoyable, but it also helps provide remarkable background before he ever introduces the infamous "TULIP."  And while it wasn't actually Calvin that articulated this acronym he did articulated the theological position as he saw it in the Bible.  That being said, it is clear that the doctrine was articulated long before Calvin, and had not Calvin been the front-man, Custance's historical survey makes it obvious that surely there would have been another championing this doctrine.  Part I, in and of itself is so convincing, one may not need to venture into Part II.  

Part II is a lengthy examination of the theology of grace.  It works through TULIP in structure but most points get multiple chapters.  While Part I likely could have been a stand-alone monogram, surely Part II would have been more than sufficient to stand alone as a book on the shelf.  It is extremely detailed, sometimes getting too bogged down in the minutia of the human condition, sin, and theological philosophy.  Part II is equally as loaded with Scripture as Part I, if not more so; and it may be that the extensive material was included for those who found doubt in what Custance so clearly presented from Scripture.  Custance is clear but gracious as he works through each of the 5-points of Calvinism.  He concedes the more difficult areas and confesses that the point of limited atonement depends less on Scripture than do the other points (although he does argue that with the Scripture of the other points, logic suggests that the atonement of Christ must be limited).    Parts I and II together could rival any book of the many I have on my shelf that cover this topic, some from very respected theologians.  By the conclusion of Part II, Custance's brilliance and wisdom clearly shine.

Parts III, IV, and V run a little shorter in length but serve to answer the practical questions that logically must come after Parts I and II.  Part III deals with the practical life application of this doctrine.  Significantly, one should find comfort in understanding this doctrine and see God's grace even more magnificently in light of it.  What then becomes or responsibility?  Custance dedicates and entire chapter to this question.  He also examines how we are to understand our Spiritual gifts within the Church in light of God's will.  Part V tackles the sticky questions of election and evangelism.  While Custance quotes extensively from J. I. Packer's little book Evangelism and the Sovereignty of God, I feel Custance answered this question better than Packer, and in greater detail (although he may have also used more pages to do so).  Part V deals with the fate of the non-elect.  In three chapters, Custance deals with hell and punishment.

My greatest criticism of The Sovereignty of Grace is Part V.  Custance concedes that he had very little conviction in this area and was still working it out himself.  As a result however, a book that stands so firmly on Scripture and bold proclamation all but concludes something that almost nearly explains away an eternal hell and punishment with the use of lexicons rather than Scripture.  What should catch the reader's attention immediately is how little Scripture appears in Part V compared to the previous four parts.  It was almost as if some biblical texts were intentionally avoided.  While I deeply respect Custance's desire to work this out, I am disappointed by Part V based on what I read in the previous four parts.  It should have been entirely left out of the work until Custance could stand as firmly on his argument and as boldly on his convictions as he does with the rest of the book, even if he would have come to positions and convictions I might disagree with.  (It is not his soft conclusions I am disappointed with, but the fact that he did not work through Part V with the same methodology as he did in the remainder of the work.)

A second criticism I have has nothing to do with Custance, but with the delivery method and marketing of the "out of print" work.  It can be purchased on the website and even read and quasi-downloaded for reading electronically, yet is is hidden away in a dusty corner of the internet and available in antiquated technology.  Had it not been for the caliber and wisdom of the man who introduced me to Aurthur Custance, I would not have searched him out and I certainly would not have got through the effort to read this book electronically as I did.  As easy and cheap as print-on-demand is today, as well as it's availability, this book should, no, this book must be made available by these means and maybe available on Kindle too.

This is a remarkable book and well worth the read if you can get your hands on a hard copy.  I highly recommend it!     



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1. The abnormal way this book was made available on-line makes it difficult to cite properly. Therefore, the reference may only point the reader to the 2001 edition of the on-line material title heading.