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wutbju · 3 months

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Also last semester, BJU's new shiny spokesman Renton Rathbun chose the clickbaitiest headline. It's peak BOJOsploitation.

He called it "Hate More. Kill Better."

Yeah, yeah, yeah. We know he's talking about the mortification of sin. But it takes a long time for him to get to that point. And he flippantly states that "the Church is losing the skill of hating and killing."

This is the guy who started his sermon about gender binaries talking about sexual assault. And this is the guy who talked the students' neighbors as Sonderkommandos. And this is the guy who said that he's "punching them in the face." And the guy who said that men "pressure women into degrading themselves."

And he's saying it in the same pulpit that Dan Olinger "joked" about "killing" a student.

BJU loves to glorify violence. They love to exploit people from the pulpit. They love BOJOsploitation.

And fundy pastors love it too.

They are all as bad as the Reefer Madness producers.

Mark and avoid.

Here's Rathbun's whole thing. Note that he's equating pastors with holiness, and if you disagree with that, you need to learn more about "killing."

We live in a world where 62% of American pastors have a syncretistic worldview. It was pastors who enabled the success of the Revoice movement, which is responsible for grooming young men and women into embracing a gay identity within Christianity. And currently, there is a dwindling confidence in pastors’ spiritual credibility.

Now more than ever, the American church is in desperate need of pastors who are ready to address a simple fact: the Church has come to despise holiness. Yes, the Church at large seems fond of God’s love and goodness, but holiness leaves a bitter taste in her mouth.

Many fear pursuing holiness will make us unrelatable, robotic, and judgy. Yet, the most sobering statement of 1 John 2:1–6 is that the first and primary exhortation is to stop sinning. Yes, if we do sin, we have an Advocate. But John wrote his epistle principally so that his people “may not sin.”

When we do speak of practical matters of holiness, we often explain our way into retaining at least some sin. When 1 Timothy 2:12 forbids women “to exercise authority over a man” in the church, we roll out our feminists to help us see that “authority” is misunderstood by conservatives. When Romans 1:26–27 speaks of the sin of homosexuality and its “vile affections,” we roll out our same-sex-attracted pastors to help us see that only the act of sodomy is a sin, not the attraction part.

The Church is losing the skill of hating and killing. We do not hate sin as God does, so we do not kill it. We might condemn parts of it—but hating and killing it goes too far. Yet, God says He hates the work of those who sin (Ps. 101:3; 119:104). He hates abominations (Prov. 6:16–19; Jer. 44:4). He hates the planning of evil (Zach. 8:17). And God has instructed us to hate evil (Ps. 97:10), even abhor it (Rom. 12:9).

Our worldview is confused, so our compassion has become confused. In attempting to show compassion for those who are tangled up in sin, we have begun showing compassion for sin itself. As my pastor once stated, “When we forget the sinfulness of sin and God’s own hatred for it, we forget the cost of sin for the Son of God.”

How can we kill what we have become accustomed to? How can we assassinate that which we have been pining after? We need a biblical worldview of holiness. The puritan John Owen confronts us, “Do you mortify; do you make it your daily work; be always at it while you live; cease not a day from this work; be killing sin or it will be killing you!”

Pastors, do not give up. Do not give in. Do not go gently into the night. Fight for holiness in your own heart (1 Pet. 3:15) and in the hearts of your congregations (1 Pet. 1:15–16). Fight because you love God. Fight because you love your people. Turn your people into killers of sin, or it will be killing them.

Look around, Renton. There's a lot of hating. There's a lot of killing. And exploitative to say so cavalierly, "The Church is losing the skill of hating and killing."

#Bob Jones University #BOJsploitation #Reefer Madness #Exploitation Genre #Christploitation #Fundyploitation #John R. Rice #Renton Rathbun #BJUChapel #Mark Driscoll #Dan Olinger

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shammah8 · 8 months

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"For you have been born again, not of perishable seed, but of imperishable, through the living and enduring word of God. For, 'All people are like grass, and all their glory is like the flowers of the field; the grass withers and the flowers fall, but the word of the Lord endures forever.'"

1 Peter 1:23-25

SATAN'S ATTACK ON THE BIBLE

Brother Andrew continues his teaching on Satan’s strategic attacks:

The second prong of Satan’s attack is on the written word of God. He has historically tried to prevent Christians from having access to the Bible.

Satan understands the power of the Word of God. At the temptation of Jesus, he even made a sly attempt to use Scripture (actually misapplying it) to deflect Jesus from His true mission (Luke 4:1-3). Twisting Scripture is still a favourite tactic of Satan, and we believers need to know the Word so we can respond, just as Jesus did, with a well-applied “It is written…”

Peter recognised the significant role the Word has in our salvation. In his epistle to Christians passing through “fiery trials” he gives the words of encouragement in today’s scripture above.

Now you can understand my life’s passion to distribute the Bible, even in places where its importation or distribution is prohibited. Because I’ve gone around the world preaching that message, many people assume that I must have been the first “God’s smuggler.” Nothing could be further from the truth.

I personally believe that the first Bible smuggler probably was Timothy, the man Paul looked upon as his son in the gospel. This young man of delicate health, but of great spirituality and loyalty, was converted in Paul’s first campaign at Lystra.

At the end of his life, when Paul was in prison in Rome, he looked to Timothy for comfort. In a letter to him, Paul asked his friend to bring his books to the prison the next time he visited.

In 2 Timothy 4:13 it becomes clear Paul was requesting that scrolls of Old Testament Scriptures be brought to him for further study. But how could Timothy get them into Rome and into the jail when, by that time, Christians has already become an outlawed sect? The only possible way would have been to smuggle them in with other items.

Billy Graham, in his book Hoofbeats, suggests that John the apostle had to write his Revelation secretly, while closely guarded by the Romans. The parchment manuscript pages would have been smuggled off the island of Patmos and Christian volunteers copy them for the churches…

This world is an enemy-occupied territory filled with souls to whom Christ holds rightful claim. Under Christ’s command, we invade countries by any means that will help us to get in with the Word of God…

Today I want others to have what makes me grow spiritually — the Bible.

Response

Today I will make every effort to ensure that the Bible is available to everyone to read and practice.

Prayer

Pray for many believers around the world still waiting for their first personal Bible.

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catenaaurea · 1 year

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The Roman Catechism

Part Two: The Sacraments

Importance Of Instruction On The Sacraments

The exposition of every part of Christian doctrine demands knowledge and industry on the part of the pastor. But instruction on the Sacraments, which, by the ordinance of God, are a necessary means of salvation and a plenteous source of spiritual advantage, demands in a special manner his talents and industry. By accurate and frequent instruction (on the Sacraments) the faithful will be enabled to approach worthily and with salutary effect these inestimable and most holy institutions; and the priests will not depart from the rule laid down in the divine prohibition: Give not that which is holy to dogs: neither cast ye your pearls before swine.

The Word "Sacrament"

Since, then, we are about to treat of the Sacraments in general, it is proper to begin in the first place by explaining the force and meaning of the word Sacrament, and showing its various significations, in order the more easily to comprehend the sense in which it is here used. The faithful, therefore, are to be informed that the word Sacrament, in so far as it concerns our present purpose, is differently understood by sacred and profane writers.

By some it has been used to express the obligation which arises from an oath, pledging to the performance of some service; and hence the oath by which soldiers promise military service to the State has been called a military sacrament. Among profane writers this seems to have been the most ordinary meaning of the word.

But by the Latin Fathers who have written on theological subjects, the word sacrament is used to signify a sacred thing which lies concealed. The Greeks, to express the same idea, made use of the word mystery. This we understand to be the meaning of the word, when, in the Epistle to the Ephesians, it is said: That he might make known to us the mystery (sacramentum) of his will; and to Timothy: great is the mystery (sacramentum) of godliness; and in the Book of Wisdom: They knew not the secrets (sacramenta) of God. In these and many other passages the word sacrament,- it will be perceived, signifies nothing more than a holy thing that lies concealed and hidden.

The Latin Doctors, therefore, deemed the word a very appropriate term to express certain sensible signs which at once communicate grace, declare it, and, as it were, place it before the eyes. St. Gregory, however, is of the opinion that such a sign is called a Sacrament, because the divine power secretly operates our salvation under the veil of sensible things.

Let it not, however, be supposed that the word sacrament is of recent ecclesiastical usage. Whoever peruses the works of Saints Jerome and Augustine will at once perceive that ancient ecclesiastical writers made use of the word sacrament, and some times also of the word symbol, or mystical sign or sacred sign, to designate that of which we here speak.

So much will suffice in explanation of the word sacrament. What we have said applies equally to the Sacraments of the Old Law; but since they have been superseded by the Gospel Law and grace, it is not necessary that pastors give instruction concerning them.

Definition of a Sacrament

Besides the meaning of the word, which has hitherto engaged our attention, the nature and efficacy of the thing which the word signifies must be diligently considered, and the faithful must be taught what constitutes a Sacrament. No one can doubt that the Sacraments are among the means of attaining righteousness and salvation. But of the many definitions, each of them sufficiently appropriate, which may serve to explain the nature of a Sacrament, there is none more comprehensive, none more perspicuous, than the definition given by St. Augustine and adopted by all scholastic writers. A Sacrament, he says, is a sign of a sacred thing; or, as it has been expressed in other words of the same import: A Sacrament is a visible sign of an invisible grace, instituted for our justification.

"A Sacrament is a Sign"

The more fully to develop this definition, the pastor should explain it in all its parts. He should first observe that sensible objects are of two sorts: some have been invented precisely to serve as signs; others have been established not for the sake of signifying something else, but for their own sakes alone. To the latter class almost every object in nature may be said to belong; to the former, spoken and written languages, military standards, images, trumpets, signals and a multiplicity of other things of the same sort. Thus with regard to words; take away their power of expressing ideas, and you seem to take away the only reason for their invention. Such things are, therefore, properly called signs. For, according to St. Augustine, a sign, besides what it presents to the senses, is a medium through which we arrive at the knowledge of something else. From a footstep, for instance, which we see traced on the ground, we instantly infer that some one whose trace appears has passed.

Proof From Reason

A Sacrament, therefore, is clearly to be numbered among those things which have been instituted as signs. It makes known to us by a certain appearance and resemblance that which God, by His invisible power, accomplishes in our souls. Let us illustrate what we have said by an example. Baptism, for instance, which is administered by external ablution, accompanied with certain solemn words, signifies that by the power of the Holy Ghost all stain and defilement of sin is inwardly washed away, and that the soul is enriched and adorned with the admirable gift of heavenly justification; while, at the same time, the bodily washing, as we shall hereafter explain in its proper place, accomplishes in the soul that which it signifies.

Proof From Scripture

That a Sacrament is to be numbered among signs is dearly inferred also from Scripture. Speaking of circumcision, a Sacrament of the Old Law which was given to Abraham, the father of all believers," the Apostle in his Epistle to the Romans, says: And he received the sign of circumcision, a seal of the justice of the faith. In another place he says: All we who are baptized in Christ Jesus, are baptized in his death, words which justify the inference that Baptism signifies, to use the words of the same Apostle, that we are buried together with him by baptism into death.

Nor is it unimportant that the faithful should know that the Sacraments are signs. This knowledge will lead them more readily to believe that what the Sacraments signify, contain and effect is holy and august; and recognizing their sanctity they will be more disposed to venerate and adore the beneficence of God displayed towards us.

#Roman Catechism part 33 #Catholic #Christian

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thesynaxarium · 1 year

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Today we celebrate the Holy Apostle Timothy. Saint Timothy was from the Lycaonian city of Lystra in Asia Minor. Saint Timothy was converted to Christ in the year 52 by the holy Apostle Paul (June 29). When the Apostles Paul and Barnabas first visited the cities of Lycaonia, Saint Paul healed one crippled from birth. Many of the inhabitants of Lystra then believed in Christ, and among them was the future Saint Timothy, his mother Eunice and grandmother Loida (Lois) (Acts 14:6-12; 2 Tim. 1:5). The seed of faith, planted in Saint Timothy’s soul by the Apostle Paul, brought forth abundant fruit. He became Saint Paul’s disciple, and later his constant companion and co-worker in the preaching of the Gospel. The Apostle Paul loved Saint Timothy and in his Epistles called him his beloved son, remembering his devotion and fidelity with gratitude. He wrote to Timothy: “You have followed my teaching, way of life, purpose, faith, longsuffering, love, and patience” (2 Tim. 3:10-11). The Apostle Paul appointed Saint Timothy as Bishop of Ephesus, where the saint remained for fifteen years. Finally, when Saint Paul was in prison and awaiting martyrdom, he summoned his faithful friend, Saint Timothy, for a last farewell (2 Tim. 4:9). Saint Timothy ended his life as a martyr. The pagans of Ephesus celebrated a festival in honor of their idols, and used to carry them through the city, accompanied by impious ceremonies and songs. Saint Timothy, zealous for the glory of God, attempted to halt the procession and reason with the spiritually blind idol-worshipping people, by preaching the true faith in Christ. The pagans angrily fell upon the holy apostle, they beat him, dragged him along the ground, and finally, they stoned him. Saint Timothy’s martyrdom occurred in the year 93. May he intercede for us always + Source: https://www.oca.org/saints/lives/2021/01/22/100262-apostle-timothy-of-the-seventy (at Klistra) https://www.instagram.com/p/CnsPsV7BdOf/?igshid=NGJjMDIxMWI=

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enlargemycoast3 · 7 months

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Signs of a New Testament church:

1. Preaching & Teaching in the name of Jesus (Book of Acts)

2. Spiritual gifts are in operation ((Acts Ch. 2-5)

3. Healings, signs & wonders, miracles are following (Acts Ch. 2-5)

4. Giving to one another, making sure the needs of the church family are taken care of first, then others (outside of the church, second). (Acts Ch. 2-5)

5. Taking care of orphans and widows in the church. (James 1:27, 1 Timothy 5:3-16)

6. Missions-Supporting those who take the gospel to the world. (3 John 7-8, Galatians 6:6 and throughout Epistles)

#name of Jesus #spiritual gifts #signs and wonders #healings #miracles #giving #missions #orphans&widows #jesus #answers #life #godlovesyou

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cassianus · 1 year

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The Holy Philemon and his companions

These four Apostles were all disciples of the Apostle Paul, and are mentioned individually in his Epistle to Philemon. In the first verse of this epistle, he writes: "Paul, a prisoner of Christ Jesus, and Timothy our brother, to Philemon our dear friend and fellow worker - also to Apphia our sister and Archippus our fellow soldier — and to the church that meets in your home."

Philemon was made the Bishop of Gaza by the Apostle Paul. He drove away from the inhabitants the darkness of ignorance and illuminated them with the light of the knowledge of God. Then he and his wife, Apphia, with the Apostle Archippus his son, ministered to the town of Colossae from its Christian center, Philemon's home. There also they preached the word of truth.

During a pagan feast to the goddess Artemis, the Christians of Colossae had gathered in Philemon's home for prayer. When the pagans learned of it they became enraged and raided the home and took the Apostles Philemon, Apphia, and Archippus to be killed. The other Christians managed to flee in fear. At first, they were whipped and afterwards they were buried up to their waists and the pagans began to stone them. They then killed Philemon and Apphia by laying them on the ground and beating them with sticks. Archippus they removed from the pit barely alive and left him to the amusement of the children. The children pierced him throughout with knives, and then he was stoned to death.

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officialyourdailyinspiration · 6 months

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Conduct in God's Household

if I am delayed, you will know how people ought to conduct themselves in Godʼs household, which is the church of the living God, the pillar and foundation of the truth. — 1 Timothy 3:15 | The Books of the Bible NT (BOOKS) The Books of the Bible NT Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® All rights reserved worldwide. Cross References: Matthew 16:16; 1 Corinthians 3:16; 1 Corinthians 10:32; 2 Corinthians 6:16; Galatians 2:9; Ephesians 2:21; 1 Timothy 3:5

#conduct #behavior #God's household #church #foundation #truth #1 Timothy 3:15 #The Epistle of First Timothy #BOOKS #The Books of the Bible NT #Biblica Inc.

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stjohncapistrano67 · 10 months

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I can relate....

#traditional catholicism #traditional catholic images #saint raphael pins at pinterest #saint raphael at pintrest #traditional catholic bible #the new testament #st. paul's first epistle to timothy #douay rhiems catholic bible

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yieldfruit · 2 years

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woman pastors? can it be so?

No -

There is perhaps no more hotly debated issue in the church today than the issue of women serving as pastors. As a result, it is very important to not see this issue as men versus women. There are women who believe women should not serve as pastors and that the Bible places restrictions on the ministry of women, and there are men who believe women can serve as pastors and that there are no restrictions on women in ministry. This is not an issue of chauvinism or discrimination. It is an issue of biblical interpretation.

The Word of God proclaims, “A woman should learn in quietness and full submission. I do not permit a woman to teach or to have authority over a man; she must be silent” (1 Timothy 2:11–12). In the church, God assigns different roles to men and women. This is a result of the way mankind was created and the way in which sin entered the world (1 Timothy 2:13–14). God, through the apostle Paul, restricts women from serving in roles of teaching and/or having spiritual authority over men. This precludes women from serving as pastors over men, which definitely includes preaching to them, teaching them publicly, and exercising spiritual authority over them.

There are many objections to this view of women in pastoral ministry. A common one is that Paul restricts women from teaching because in the first century, women were typically uneducated. However, 1 Timothy 2:11–14 nowhere mentions educational status. If education were a qualification for ministry, then the majority of Jesus’ disciples would not have been qualified. A second common objection is that Paul only restricted the women of Ephesus from teaching men (1 Timothy was written to Timothy, the pastor of the church in Ephesus). Ephesus was known for its temple to Artemis, and women were the authorities in that branch of paganism—therefore, the theory goes, Paul was only reacting against the female-led customs of the Ephesian idolaters, and the church needed to be different. However, the book of 1 Timothy nowhere mentions Artemis, nor does Paul mention the standard practice of Artemis worshipers as a reason for the restrictions in 1 Timothy 2:11–12.

A third objection is that Paul is only referring to husbands and wives, not men and women in general. The Greek words for “woman” and “man” in 1 Timothy 2 could refer to husbands and wives; however, the basic meaning of the words is broader than that. Further, the same Greek words are used in verses 8–10. Are only husbands to lift up holy hands in prayer without anger and disputing (verse 8)? Are only wives to dress modestly, have good deeds, and worship God (verses 9–10)? Of course not. Verses 8–10 clearly refer to all men and women, not just husbands and wives. There is nothing in the context that would indicate a narrowing to husbands and wives in verses 11–14.

Yet another objection to this interpretation of women in pastoral ministry is in relation to women who held positions of leadership in the Bible, specifically Miriam, Deborah, and Huldah in the Old Testament. It is true that these women were chosen by God for special service to Him and that they stand as models of faith, courage, and, yes, leadership. However, the authority of women in the Old Testament is not relevant to the issue of pastors in the church. The New Testament Epistles present a new paradigm for God’s people—the church, the body of Christ—and that paradigm involves an authority structure unique to the church, not for the nation of Israel or any other Old Testament entity.

Similar arguments are made using Priscilla and Phoebe in the New Testament. In Acts 18, Priscilla and Aquila are presented as faithful ministers for Christ. In verse 18, Priscilla’s name is mentioned first, suggesting to some that she was more prominent in ministry than her husband. (The detail of whose name comes first is probably inconsequential, because in verses 2 and 26 the order is reversed from that of verse 18.) Did Priscilla and her husband teach the gospel of Jesus Christ to Apollos? Yes, in their home they “explained to him the way of God more adequately” (Acts 18:26). Does the Bible ever say that Priscilla pastored a church or taught publicly or became the spiritual leader of a congregation of saints? No. As far as we know, Priscilla was not involved in ministry activity in contradiction to 1 Timothy 2:11–14.

In Romans 16:1, Phoebe is called a “deacon” (or “servant”) in the church and is highly commended by Paul. But, as with Priscilla, there is nothing in Scripture to indicate that Phoebe was a pastor or a teacher of men in the church. “Able to teach” is given as a qualification for elders, but not for deacons (1 Timothy 3:1–13; Titus 1:6–9).

The structure of 1 Timothy 2:11–14 makes the reason why women cannot be pastors perfectly clear. Verse 13 begins with “for,” giving the “cause” of Paul’s statement in verses 11–12. Why should women not teach or have authority over men? Because “Adam was created first, then Eve. And Adam was not the one deceived; it was the woman who was deceived” (verses 13–14). God created Adam first and then created Eve to be a “helper” for Adam. The order of creation has universal application in the family (Ephesians 5:22–33) and in the church.

The fact that Eve was deceived is also given in 1 Timothy 2:14 as a reason for women not serving as pastors or having spiritual authority over men. This does not mean that women are gullible or that they are all more easily deceived than men. If all women are more easily deceived, why would they be allowed to teach children (who are easily deceived) and other women (who are supposedly more easily deceived)? The text simply says that women are not to teach men or have spiritual authority over men because Eve was deceived. God has chosen to give men the primary teaching authority in the church.

Many women excel in gifts of hospitality, mercy, teaching, evangelism, and helping/serving. Much of the ministry of the local church depends on women. Women in the church are not restricted from public praying or prophesying (1 Corinthians 11:5), only from having spiritual teaching authority over men. The Bible nowhere restricts women from exercising the gifts of the Holy Spirit (1 Corinthians 12). Women, just as much as men, are called to minister to others, to demonstrate the fruit of the Spirit (Galatians 5:22–23), and to proclaim the gospel to the lost (Matthew 28:18–20; Acts 1:8; 1 Peter 3:15).

God has ordained that only men are to serve in positions of spiritual teaching authority in the church. This is not because men are necessarily better teachers or because women are inferior or less intelligent (which is not the case). It is simply the way God designed the church to function. Men are to set the example in spiritual leadership—in their lives and through their words. Women are to take a less authoritative role. Women are encouraged to teach other women (Titus 2:3–5). The Bible also does not restrict women from teaching children. The only activity women are restricted from is teaching or having spiritual authority over men. This precludes women from serving as pastors to men. This does not make women less important, by any means, but rather gives them a ministry focus more in agreement with God’s plan and His gifting of them.

(Credit: https://www.gotquestions.org/women-pastors.html)

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just-bible-musings · 10 months

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It's always one extreme or the other in this world, ain't it? On the one hand, you've got the Christians who, for all appearances, seem to bait liberals into arguments just for the fun of arguing. And on the other hand, you've got the Christians who preach the Love Gospel and attend pride parades allow just anybody to have positions in their churches.

I've mentioned before (and on some of my other blogs) that I don't believe that Christians should be attacking gays, picking fights with them, calling them names and making jokes, etc. But I abhor those who condone them and support them.

What sparked this post? An interview on a Christian music radio station earlier this week with somebody talking about Gen Z and how fluid they are in everything, how they think everything can and should be changed. This guy (I don't remember his name, but I guess he was some well-respected Christian writer or some such thing) didn't specifically suggest allowing gays to have positions in church, but he did suggest that the kind and loving thing to do is to allow Gen Z to serve in the churches in official positions, despite their beliefs on fluidity.

I'm sorry, but I cannot agree with this line of thinking. There are certain things in the Bible that God specifically calls a sin, and rebellion against the gender He made you to be is one of them, whether you're gay, or trans, or bi, or whatever. "...male and female created he them" (Genesis 1:27).

I believe I have said this before, and if I haven't, I'm saying it now: following Christ is NOT about "being good"! It's about being what God made you to be.

Look, I know people don't want to believe this. We all- myself, included- want to believe we have control over our own lives. We do not! God created us! He is omniscient, He knows where the world is going, He knows what is going to happen, and we don't. And He created each of us with specific skills and abilities (and weaknesses) that will allow us to cope with the world and with the events that will happen in our lives. And some of those skills and abilities go along with our gender.

I could go off on a whole bunch of tangents on this, but right now, I just want to make this clear: God says that your gender and your sexuality are not up for debate.

Sin is not just what you do, it's a mindset in which you believe that you know better than God. Satan, at some point, convinced a gay/trans person that they should be a different gender than what they are, and they believed him. Believing a lie about who and what you are and the purpose for which God made you- that is the very definition of sin. Anything that steers you away from what God made you to do, that is sin.

Going back to my original topic about Christians condoning homosexuality and allowing them to work in the church:

First of all, I am NOT saying gays shouldn't be allowed in church, as in, attending church. Never, ever, EVER do anything to convince someone they are not allowed to draw closer to God. There are severe consequences for those who try to push people away from God (Luke 17:2).

HOWEVER, there are limits to what people should be allowed to do in church. Many of the epistles, especially Paul's letters to Timothy and Titus, had guidelines for deacons and pastors, and I believe similar guidelines should be applied to anyone serving in the church, whether they be nursery workers, kitchen staff, or the person who scrubs behind the toilets. The church is God's house. Serving in the church, in any capacity, is serving God. If you are not serving God in every area of your life- or at least trying to as best as you understand- then you should not be serving in His house.

I'll give you an example, one that does not involve anyone identifying as LGBTQ. When I was looking for a church after I came to Jesus, one of the first ones I tried was very small and very legalistic. At the time, I didn't fully understand legalism, I just thought they were trying their hardest to follow the Bible. Yet they had a member of the church, a married man, who was known for touching women inappropriately. Like, the whole town knew about it and warned people to stay away from that guy (or from the whole church). The pastor and his wife kept saying that they talked to him about it. But the last I knew, that guy was still there. I only went to the church a few times before I decided I couldn't handle their hypocrisy and I left. Oh, and did I mention that the creepy old guy also had quite a bit of money? Yeah. It was one of those churches.

Even so it is not the will of your Father which is in heaven, that one of these little ones should perish. Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican. Matthew 18:14-17

This is Jesus' commandment on dealing with people who willfully sin and refuse to stop. 1 Corinthians 5 goes into further detail on how to deal with willful, deliberate sin within the church.

This, btw, only applies to the church. 1 Corinthians 5:11 says not to eat with fornicators (sex outside of marriage, and since God's rules for marriage are specifically one man and one woman, this includes homosexuality), extortioners, or idolators. The rest of the chapter lists other traits to avoid. But remember that Jesus ate with sinners. So what makes the difference?

The difference is that God called His people to be separate and holy. We are to love the people, but not to join ourselves to them. "Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?" (2 Corinthians 6:14) We have to interact with people from all walks of life- not only as part of daily living, but also to witness and testify to them about Christ. Be we are not to be a part of them, or them a part of us. If someone is know to be willfully living in sin- whether they are gay, drunkards, creepy perverts, or shoplifters- we are not to call them our brothers and sisters. The entire church is unified through the Holy Spirit, and God cannot unify Himself with sin.

People always want to talk about how loving Jesus was, but everyone forgets about this part:

And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves. Mark 11:17

And when we allow people into our churches who are willfully sinning against God, we are the ones turning His house into a den of thieves.

#the church #homoseuxality #bible discussion #sin #discipline

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orthodoxydaily · 1 year

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Saints&Reading: Sunday, Feruary 5, 2023

feruary 5_january 23

Sunday of the Publican and the Pharisee

This parabole marks the beginning of the pre-lenten period, It’s the first day of the reading and chanting of the Lenten Triodion. And the beginning of a free-fast week.

Today is the second of the preparatory Sundays leading us toward the holy season of Great Lent. On this Sunday we read the Gospel parable of the Publican and the Pharisee. Our Lord tells us that two men went into the temple to pray – one was a Pharisee who was diligent in keeping the fasts and all the rules of the Jewish law and the other was a Publican, a lowly and despised tax collector. The Pharisee stood in the temple with great confidence and pride, thanking God that he was not like other men. The Publican stood in the back of the temple and could hardly raise his eyes to heaven, only crying out ‘God, be merciful to me, a sinner!’ Our Lord Jesus Christ makes the point that it was the prayer of the Publican that was pleasing in God’s sight – “for everyone who exalts himself will be humbled, and he who humbles himself will be exalted.”

It is very interesting and instructive and appropriate that on this day we read the Epistle from Apostle Paul to his spiritual child Timothy. In today’s Epistle we are exhorted to follow Orthodox ‘doctrine, manner of life, purpose, faith, longsuffering, love, perseverance, persecutions, afflictions.’ We are warned to beware evil men and imposters who might lead us astray from the true path. The Apostle advises us that we ‘must continue in the things which you have learned and been assured of, knowing from whom you have learned them, and that from childhood you have known the Holy Scriptures, which are able to make you wise for salvation through faith which is in Christ Jesus.’ Apostle Paul is urging us to hold fast to the faith, to the traditions and teachings that have been handed down to us. We are forewarned of evil men and imposters who might lead us astray from the true path. We must know our faith and our traditions and we must adhere to them with all fidelity.

Isn’t this an interesting pair of readings assigned for this Sunday? In the Gospel lesson for today we are told very clearly that preoccupation with the letter of the law and an over-emphasis on the rules of tradition will not pave our way into the kingdom of heaven and can be a cause for spiritual arrogance and pride. However, in the Epistle lesson for today we are warned to carefully hold on to the traditions which have been handed down to us, that we must beware of straying from the true path, that these things ‘are able to make us wise for salvation through faith which is in Christ Jesus’.

Our Holy Mother Church is so wise in presenting these two teachings to us now, as we prepare ourselves for the Great Fast.

How are we to understand these seeming contradictions? Are strict adherence to the traditions of our faith on the one hand and simple-hearted humility on the other hand contradictory to each other? The answer, of course, is a resounding ‘no!’… these things are not contradictory. In fact, if we approach and pursue them in the right way, they can and should serve to complement and even fuel zeal for one another. The key to both of these things is in the correct disposition of our heart and mind.

The Pharisee of today’s Gospel is a man who held to the traditions of his fathers in the faith. He prayed daily, he fasted twice a week, he donated to the church, he was honest in his dealings with men. This is not a bad man… but he was missing something critically important! The disposition of his heart and mind was completely off track… he exalted himself through his careful observance of the Law and looked down upon the simple Publican saying ‘I thank God I’m not like this man.’ All of his fasting, all of his standing in the temple, all of his donations – these good things had not penetrated the coldness and arrogance of his heart.

The Publican recognized his unworthiness and could not even raise his eyes to heaven. He stood in the back of the temple, beating his breast and crying ‘Have mercy on me a sinner!’ The disposition of his heart and mind were right… his heart was breaking with sorrow and love for God. This was the contrite heart that God will not despise.

Listen to the words of St. Tikhon of Zadonsk who states very clearly: ‘If someone should say that true faith is the correct holding and confession of correct dogmas, he would be telling the truth, for a believer absolutely needs the Orthodox holding and confession of dogmas. But this knowledge and confession by itself does not make a man a faithful and true Christian. The keeping and confession of Orthodox dogmas is always to be found in true faith in Christ, but the true faith of Christ is not always to be found in the confession of Orthodoxy…. The knowledge of correct dogmas is in the mind, and it is often fruitless, arrogant, and proud…. The true faith in Christ is in the heart, and it is fruitful, humble, patient, loving, merciful, compassionate, hungering and thirsting for righteousness; it withdraws from worldly lusts and clings to God alone, strives and seeks always for what is heavenly and eternal, struggles against every sin, and constantly seeks and begs help from God for this.’

Brothers and sisters in Christ - our approach and our attitude to standing firm in the traditions and disciplines of the Church must be humble and must be motivated and activated first and foremost by love for God.

What greater example may we have than those holy ones whom we commemorate today – the holy new martyrs of Russia? Through their sufferings they demonstrated that harmony of bold and courageous fidelity to Christ along with deep repentance and extreme humility.

May God grant us this integrated and holistic approach to our prayer and fasting. First of all, granting us a contrite and broken heart like the Publican, which cries out to God: ‘Be merciful to me a sinner!’ And may that love and mercy of our Lord Jesus Christ then inspire and strengthen us to heed His words: ‘If you love me, you will keep My commandments.’ Letting our Lenten efforts of fasting, of prayer, of disciplining our lives to be in accordance with Christ’s commandments – to be an expression of our deep love and gratitude to God. And may that cycle of ‘love inspiring effort’ and ‘effort inspiring love’ cascade like a snowball, so that our love increases our efforts and our efforts increase our love.

By, Archpriest Fr.Martin person

THE MONK GENNADIUS OF KOSTROMA AND LIUBIMOGRAD ( 1565)

Saint Gennadius of Kostroma and Liubimograd, in the world Gregory, was born in the city of Mogilev into a rich family. He early displayed love for the church, and his frequent visits to monasteries evoked the dismay of his parents. Gregory, however, was firmly resolved to devote himself to God, and changing into tattered clothing, he secretly left his parental home and journeyed to Moscow.

He visited the holy places in Moscow, but he did not find it suitable in spirit and so set out to the Novgorod region. The destiny of the future ascetic was decided by an encounter with Saint Alexander of Svir (August 30). With his blessing, Gregory went to the Vologda forest to Saint Cornelius of Komel (May 19), and was tonsured by him with the name Gennadius. Together with Saint Cornelius, Gennadius moved on to the Kostroma forest. Here, on the shores of Lake Sura, in about the year 1529, there emerged the monastery of the Transfiguration of the Lord, afterwards called “the Gennadiev monastery”. Having become igumen, Saint Gennadius did not slacken his monastic efforts, and together with the brethren he went out to the monastery tasks: he chopped wood, carried firewood, made candles and baked prosphora. He also wore heavy chains. One of his favorite tasks was the painting of icons, with which he adorned his new monastery.

For his holy life Saint Gennadius received from the Lord the gift of clairvoyance and wonderworking. Journeying to Moscow on monastic affairs, at the house of the nobleman Roman Zakharin, the saint predicted to his daughter Anastasia that she would become Tsaritsa. Indeed, Tsar Ivan the Terrible chose her as his wife.

The Life of Saint Gennadius was written by his disciple, Iguman Alexis, between the years 1584-1587. In it was inserted his spiritual testament, dictated by Saint Gennadius himself. In it he commands the monks to observe the monastery Rule, to toil constantly, to be at peace with everyone, and to preserve the books collected at the monastery, while striving to understand their meaning. He said, “Strive towards the light, and shun the darkness.”

Saint Gennadius died on January 23, 1565, and was glorified by the Church on August 19, 1646.

Source; Orthodox Church in America

MATTHEW 28:16-20

16 Then the eleven disciples went away into Galilee, to the mountain which Jesus had appointed for them. 17 When they saw Him, they worshiped Him; but some doubted. 18 And Jesus came and spoke to them, saying, "All authority has been given to Me in heaven and on earth. 19 Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age. Amen.

2 TIMOTHY 3:10-15

10 But you have carefully followed my doctrine, manner of life, purpose, faith, longsuffering, love perseverance,11persecutions, afflictions, which happened to me at Antioch, at Iconium, at Lystra-what persecutions I endured. And out of them all the Lord delivered me. 12 Yes, and all who desire to live godly in Christ Jesus will suffer persecution. 13 But evil men and impostors will grow worse and worse, deceiving and being deceived.14 But you must continue in the things which you have learned and been assured of, knowing from whom you have learned them, 15 and that from childhood you have known the Holy Scriptures, which are able to make you wise for salvation through faith which is in Christ Jesus.

#orthodoxy #orthodoxchristianity #easternorthodoxchurch #originofchristianity #spirituality #holyscriptures #gospel #bible

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gospelboy · 2 years

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THE GOD OF PEACE

by Chris Oyakhilome

Now the God of peace be with you all. Amen (Romans 15:33).

In the Old Testament, God was often called the God of Abraham, Isaac, and Jacob. However, in the New Testament, particularly in the epistles, God is known, more than anything else, as the God of peace. He’s called the God of peace more than He’s called the God of love or the God of righteousness. We see this referenced in Philippians 4:9: “…the God of peace shall be with you,” and in 1 Thessalonians 5:23: “And the very God of peace sanctify you wholly….”

The word “peace” is from the Greek “Eirene”, which is akin to “Shalom” in Hebrew; it’s peace with prosperity. This is God’s desire for all men. No wonder the angels declared in Luke 2:14: “Glory to God in the highest, and on earth peace, goodwill toward men.” Think about it! He brought peace between us and Him: “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ” (Romans 5:1).

The chaos experienced in some parts of the world today didn’t happen by chance. They were inspired by demons of chaos who thrive in chaos. They use chaos as a tool for perpetrating their nefarious schemes through their human hosts and keep at it until people bow to their wishes. But God wants peace and tells us to proclaim peace to the nations.

In the prayer He tells us to pray for all men, His intent is that we may lead a quiet and peaceable life (1 Timothy 2:1-2). That’s what He wants us to have. He’s always about peace. Even now, command peace for your city and your country. Declare in the mighty Name of the Lord Jesus that godly peace that brings liberty, grace, strength, health, and prosperity will hold sway in your nation.

PRAYER

Righteous Father, you’re the God of peace, and I proclaim your peace upon my nation. Your peace, which passes all understanding and brings liberty, grace, strength, health, and prosperity holds sway in all nations, in Jesus’ Name. Amen.

FURTHER STUDY:

1 Timothy 2:1-2 - I urge, then, first of all, that petitions, prayers, intercession and thanksgiving be made for all people, for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness. Jeremiah 29:7 - Also, seek the peace and prosperity of the city to which I have carried you into exile. Pray to the Lord for it, because if it prospers, you too will prosper.” John 14:27 - Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid..

#Word of God #Christian devotional #Christianity #Pastor Chris Oyakhilome #rhapsody of realities #my upload

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