In this video, Pastor Mark Driscoll asks Dr. R.C. Sproul a theological question from Facebook: "Does God really want all people to be saved?"
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Check out Pastor Mark Driscoll's newest book: Religion Saves: And Nine Other Misconceptions. Find out more.
Increasingly, ministry in North America is an exercise in crossing cultures. As the culture moves its own way with everyone “doing right in his own eyes,” the church and the culture look increasingly divergent. Thus, Christians are left with a challenging task: how do we faithfully proclaim a clear biblical gospel in the shifting sands of culture? It would be arrogant to think our culture different from all the others where the gospel is preached. For two millennia, Christians have addressed cultural questions. Honestly, it has not always gone well. In every cultural encounter, some go too far and many don’t go far enough.
Thus, in the Re:Train course "Missional Missiology," we will be asking missiological questions from a missional framework. The title of the class gets at the issues. First, we will look at things from a “missional” perspective. In other words, we will seek to join Jesus in his mission. That will require us to understand things like the mission of God, the Kingdom of Christ, the work of the church, and the cultural context. The last point, the cultural context, gets at the missiological question. Missiology asks, “How can we most effectively be engaged in mission here, now, in this place and culture?” We stand at a crucial time in the North American church, but the answers are always the same— a biblically faithful culture engaging and transforming its culture for the glory of God, the redemption of men and women, and the advance of his Kingdom.
Dr. Ed Stetzer teaches a course on Missional Missiology at the Resurgence Training Center. For more info, go to ReTrain.org.
The musical arm of the Resurgence offers music that is theologically unified, stylistically diverse, and musically excellent. Find out more.
From the free e-book Grow: Reproducing Through Organic Discipleship.
Some churches focus on evangelism at the expense of discipleship by seeking to win converts instead of making disciples. The goal of evangelism is disciple making. The Great Commission in Matthew chapter 28 is to make disciples who will follow Christ rather than simply win converts. When Jesus said, “make disciples” the disciples understood it to mean more than simply getting someone to believe in Jesus and they interpreted it to mean that they should make out of others what Jesus made out of them. Robert Coleman explains the Great Commission in the following way:
The Great Commission compels Christians to focus on keeping people through discipleship as much as they focus on reaching people through evangelism. With the rise of the modern evangelical movement in North America in the 20th century came an over-emphasis on evangelism at the expense of discipleship. At the First International Consultation on Discipleship, John R.W. Stott called attention to the “strange and disturbing paradox” of the contemporary Christian situation. He warned, “We have experienced enormous statistical growth without corresponding growth in discipleship. God is not pleased with superficial discipleship.”
Bill Hull also addresses this issue by saying, “The church has tried to get world evangelization without disciple-making.” The church must once again make discipleship a priority for a new generation of believers. The consequences are evident. Statistics show that the average church in North America loses 74 percent of people between the ages 18‐24. According to one of the most recent statistical surveys of the top 25 churches, many of the denominations in North America are in decline rather than growing.
Not only are churches in North America not growing through evangelism, they are not keeping believers through discipleship. One example is The Southern Baptist Convention. In 2004, they reported more than sixteen million members. Only 6,024,289 or 37 percent of their membership are present for the average Sunday morning worship service. Where are the other ten million people? Lack of discipleship and not just evangelism is one of the growing contributing factors for church decline in North America.
The church needs to bring evangelism and discipleship together. Christians have viewed discipleship as something they do on one hand and evangelism on the other, which is a false dichotomy. The church needs to rediscover the integration of evangelism and discipleship in order to fulfill the Great Commission and make 21st century disciples of Christ.
Read Winfield Bevins’ free e-book Grow: Reproducing Through Organic Discipleship.
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Why did Martin Luther nail his famous 95 Theses to the Wittenberg church door on October 31, 1517?
He was confronting two religious observances that promoted false saintliness and exploited people’s fear of judgment and purgatory. There’s a curious connection between Halloween and Reformation Day, and it’s more than just proximity on the calendar.
Halloween (October 31) is celebrated by millions each year with costumes and candy. Halloween's deepest roots are decidedly pagan, despite its Christianized name. Its origin is Celtic and has to do with summer sacrifices to appease Samhain, the lord of death, and evil spirits. Those doing the pagan rituals believed that Samhain sent evil spirits abroad to attack humans, who could escape only by assuming disguises and looking like evil spirits themselves.
Christians tried to confront these pagan rites by offering a Christian alternative (All Hallows’ Day) that celebrated the lives of faithful Christian saints on November 1. In medieval England the festival was known as All Hallows, hence the name Halloween (All Hallows' eve) for the preceding evening.
All Hallows' Day or All Saints' Day (November 1) was first celebrated on May 13, 609, when Pope Boniface IV dedicated the Pantheon in Rome to the Virgin Mary. The date was later changed to November 1 by Pope Gregory III, who dedicated a chapel in honor of all saints in the Vatican Basilica. In 837, Pope Gregory IV (827-844) ordered its church-wide observance. Its origin lies earlier in the common commemorations of Christian martyrs. Over time these celebrations came to include not only the martyrs, but all saints. During the Reformation the Protestant churches came to understand “saints” in its New Testament usage as including all believers and reinterpreted the feast of All Saints as a celebration of the unity of the entire Church.
All Souls' Day or the Day of the Dead is normally celebrated, primarily by Roman Catholics, on November 2. This is a day dedicated to prayer and almsgiving in memory of ancestors who have died. People pray for the souls of the dead, in an effort to hasten their transition from purgatory to heaven by being purged and cleansed from their sins.
Reformation Day (October 31) commemorates Luther's posting of his 95 Theses on the door of the Castle Church in Wittenberg, Germany on October 31, 1517. This act triggered the Reformation, as they were immediately translated and distributed across Germany in a matter of weeks. The Protestant Reformation was the rediscovery of the doctrine of justification—salvation by grace alone through faith alone in Christ alone—and the protest against the corruption within the Roman Catholic Church.
The century before the Reformation was marked by widespread dismay with the venality of the leaders in the Roman Catholic Church and with its false doctrines, biblical illiteracy, superstition, and corruption. Monks, priests, bishops, and popes in Rome taught unbiblical doctrines like the selling of indulgences, the treasury of merit, purgatory, and salvation through good works.
Spiritually earnest people were told to justify themselves by charitable works, pilgrimages, and all kinds of religious performances and devotions. They were encouraged to acquire this “merit,” which was at the disposal of the church, by purchasing certificates of indulgence. This left them wondering if they had done or paid enough to appease God's righteous anger and escape his judgment.
This was the context that prompted Luther’s desire to refocus the church on salvation by grace through faith on account of Christ by imputation of Christ’s righteousness to us. To those spiritually oppressed by indulgences and not given assurance of God’s grace, Luther proclaimed free grace to God’s true saints:
Instead of the treasury of merit that was for sale, Luther protested, “The true treasure of the Church is the Most Holy Gospel of the glory and the grace of God” (Thesis 62).
In celebration of Reformation Day, you should seriously read all 95 Theses—they're really good.
In this book, Mark Driscoll and Gerry Breshears discuss the essentials of what it means to be a biblical church. Find out more.
For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and spirit, of joints, and of marrow, and discerning the thoughts and intentions of the heart. —Hebrews 4:12
I was on staff with The Navigators for 38 years and had the joy of serving in California, Colorado, Sweden, and here in Seattle. One of the high values in the Navigators organization is spending quality time in Scripture. We were taught how to read, study, meditate on, and memorize God’s Word. Scripture memory was something that was taught to every new and growing believer. It was embedded in our DNA from the early years of organization in the 1940s. The memorized Word of God has deeply, significantly and lastingly impacted my walk and work with and for Jesus.
Dawson Trotman, the founder of the Navigators, was deeply impacted by the memorized Word of God. Dawson spent his growing-up years in Lomita, California, a short drive from LA. He worked in a lumberyard and, prior to meeting Christ, lived for self and pleasure.
At the age of 20, Trotman was arrested and on his way to jail. His mother was a praying woman, and he told the arresting officer that it would break her heart if he went to jail. He agreed to change his ways and promised to begin regularly attending church. The first Sunday he went, the Sunday school class he attended was having a Scripture memory contest. Over a few weeks he memorized 20 verses in the King James Bible, and the Holy Spirit was ready to use the Word of God in his heart.
One morning he was on his way to work, with his lunch pail in his hand, when John 5:24 popped into his mind: “Verily, verily, I say unto you, he that heareth my word, and believeth on him that sent me, hath everlasting life…” He thought how wonderful that would be to have eternal life and prayed to the Lord, “Whatever this means, I want to have it.” No sooner had he spoken these words in prayer, than another one of his 20 memorized verses sprang to the forefront of his mind: “But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name” (John 1:12). A second prayer followed the first one, “Whatever it means to receive Jesus, I do it right now.”
At that moment, Dawson Trotman, sinner and potential jailbird, was born again by the Holy Spirit of the living God. The memorized Word of God was not only instrumental in his conversion, but also in his continued growth toward spiritual maturity. He began to commit more and more Scripture to memory and to experience the truth of Romans 12:2, “Be transformed by the renewal of your mind.” Because of his experience, Trotman encouraged all followers of Jesus to hide God’s Word in their hearts.
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Who comes to mind if I ask you to list major theologians of the Protestant Reformation? You probably thought of Martin Luther, John Calvin, or Ulrich Zwingli. What about Thomas Cranmer?
Thomas Cranmer (1489-1556) was an important leader of the English Reformation. He served as the archbishop of Canterbury and wrote a Reformed confession of faith, a Reformed prayer book, and a Reformed book of discipleship for the Church of England.
In his recorded prayers, Cranmer articulated a robust, biblical view of God's gracious salvation and the tragedy of the human condition (The Collects of Thomas Cranmer). He believed that the commands of God are the perfect and true expression of the will of God. However, they do not have the power to generate what they command because the will of humans is bound because of sin: "Almighty God, you know that we have no power in ourselves to help ourselves."
Because of this, Cranmer preached and taught salvation by grace through faith in Christ. He defined faith as "nothing else but assured hope and confidence in Christ's mercy." Without grace and left on our own, we are hopeless. We are completely dependent on the redemption accomplished for us by Christ as our substitute, and the redemption applied to us by the Holy Spirit (Thomas Cranmer's Doctrine of Repentance: Renewing the Power to Love).
Our only hope is for God to take the initiative in our justification and sanctification: "Almighty God, you alone can bring into order the unruly wills and affections of sinners: Grant your people grace to love what you command and desire what you promise."
In an interview about Cranmer, Ashley Null summarizes powerfully humanity's problem:
The miracle of salvation results in the reorienting of our will by transforming our hearts. If our hearts change, then so will our actions and attitudes: "Graft in our hearts the love of your Name; increase in us true religion; nourish us with all goodness; and bring forth in us the fruit of good works."
The musical arm of the Resurgence offers music that is theologically unified, stylistically diverse, and musically excellent. Find out more.
Today Jews around the world are celebrating Yom Kippur, the Day of Atonement, which is considered the holiest and most solemn day of the year in modern Jewish practice. What relevance does this Jewish celebration have for Christians? Biblically, quite a lot.
Yom Kippur is also known as the Day of Atonement, which is the climax of the Old Testament sacrificial system and is the most solemn day on the Jewish calendar. It was a day of great bloodshed and a day on which the gravity of humanity’s sin could be seen visibly. Because of its importance, it eventually became referred to simply as “the Day.”
The primary section in Scripture concerning the Day of Atonement appears in Leviticus 16-17. This passage functions as the center of the book of Leviticus, which is itself the center of the Pentateuch. This day speaks of the Lord’s gracious concern both to deal fully with his people’s sin and to make them fully aware that they stand before him, accepted and covered in respect of all iniquity, transgression, and sin (Lev 16:21).
On this day, the high priest would enter the Holy of Holies to atone for the sins of Israel in order to avert the holy wrath of God for the sins of the past year and to remove their sin and its stain from them. Two healthy goats without defect were chosen. They were therefore fit to represent sinless perfection.
The first goat was a propitiating sin offering. The high priest slaughtered this goat, which acted as a substitute for the sinners who deserved a violently bloody death for their many sins.
Then the high priest, acting as the representative and mediator between the sinful people and their holy God, would take the second goat and lay his hands on the animal while confessing the sins of the people. This goat, called the scapegoat, would then be sent away to die in the wilderness away from the sinners, symbolically expiating or removing the sins of the people by taking them away.
The sacrifices of the Day were designed to pay for both sin’s penalty and sin’s presence in Israel. The shedding of blood and the sending off of the scapegoat were meant to appease God's wrath against sin and to cleanse the nation, the priesthood, and even the sanctuary itself from the taint of sin (Lev 16:30).
The Day of Atonement was a foreshadowing of Jesus, the Lamb of God who takes away the sins of the world, and our great High Priest who is able to sympathize with us in our weakness. These great images of the priest, slaughter, and scapegoat are all given by God to help us more fully comprehend Jesus’ bloody sacrifice for us on the cross.
Jesus’ fulfillment of the Day of Atonement is why we are forgiven for and cleansed from our sins. To preach anything else is to proclaim a “different gospel,” which is no gospel at all (Gal 1:6-7). Spurgeon drives this point home: “Many pretend to keep the atonement, and yet they tear the bowels out of it. They profess to believe in the gospel, but it is a gospel without the blood of the atonement; and a bloodless gospel is a lifeless gospel, a dead gospel, and a damning gospel” (Sermon 1667).
Jesus Christ fulfills and accomplishes forever what the two goats symbolized. The Old Testament sacrifice of animals has been replaced by the perfect sacrifice of Christ (Heb 9:26, 10:5-10; 1 John 2:1-2 and 4:9-10). Christ paid sin’s penalty (Rom 3:25-26 and 6:23; Gal 3:13). He redeemed us (Eph 1:7), paying the price that sets us free (1 Cor 6:20; Gal 5:1). He turned away God’s wrath (Rom 3:25) and reconciled believers to God (Eph 2:16) so we can be forgiven for our sins and cleansed from all unrighteousness (1 John 1:9).
On March 23 and 24, 2007, Dr. Bruce Ware came to Mars Hill Church in Seattle to speak on issues related to the sovereignty of God. Here is all the media from that event:
Session 1: Uncertain Hands of God and Men: Providence in Process Thought and Open Theism – Bruce Ware
Session 2: Independent Hands of God and Men: Providence in Classic Arminianism – Bruce Ware
Session 3: Coordinated Hands of God and Men: Providence in the Reformed Tradition – Bruce Ware
Dr. Ware is coming to Seattle again this weekend to teach an intensive course on Missional Christology at the Resurgence Training Center. Go to ReTrain.org for more info.
Tim Chester and Steve Timmis present a vision for churches centered on gospel community. Find out more.
Grace vs. Sin Series [Part 5 of 5]: Click | View Series
Let not sin therefore reign in your mortal body, to make you obey its passions. Do not present your members to sin as instruments for unrighteousness, but present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness (Romans 6:12-13).
In this series, we’ve explored the anti-gospel and it’s effects: sin that leads to death, religion that leads to bondage, mechanical salvation and zombie culture that result in utter hopelessness. The gospel is that the person and work of Jesus Christ makes us alive. We are dead to sin, united with Christ, living under grace.
A member of our church recently tattooed “alive” on her wrist to remind herself of the new life she has in Christ. She wanted a physical, visible reminder of who she is in Christ. Life is active. Our living is a proclamation of the grace given through Christ Jesus. We are obedient because of our freedom from sin and death and our enslavement and union to Christ (vv. 17-18).
Our obedience is a result of the promise: For sin will have no dominion over you, since you are not under law but under grace (Romans 6:14). Because of v. 14 we are able to obey vv.12-13. Resting on the work of grace, we are empowered to not let sin reign and to present ourselves to God as instruments for righteousness.
In conclusion, it’s either obedience to grace or sin, life or death, freedom or bondage, a promise or hopelessness. Praise be to God, who empowers obedience which stems from our identity as recipients of his grace. It’s not who we were or what we’ve done, but who he is and what he’s done that gives us life under grace. And that’s a promise from our gracious God.
In this book, Mark Driscoll and Gerry Breshears discuss the essentials of what it means to be a biblical church. Find out more.
Grace vs. Sin Series [Part 4 of 5]: Click | View Series
Do you not know that if you present yourselves to anyone as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness? (Romans 6:16)
The American South has a dark history in regards to human slavery. However, there are some inspiring pre-abolition stories. Harriet Tubman, an escaped Maryland slave, had a major role in the secretive movement known as the Underground Railroad. Through this network, Tubman and others were able to liberate numerous captive slaves.
It is reported that on one occasion, as a freed group was heading north to secure their freedom, a man began to lose heart and wanted to return to the plantation in re-submission to his captors. Tubman responded by pointing her rifle at the man and stating, “you go on, or die.” She did so both to prevent the man from losing his one shot at freedom and to protect the integrity of the continued mission of liberation. Choosing to return to bondage would essentially be his death and would cause the death of others. Tubman’s identity as a free woman motivated her mission to bring others to this freedom at any cost.
Paul addresses spiritual slavery and freedom in Romans 6. He makes clear that all are enslaved either to sin or Christ—there is no middle option. Freedom from Christ is enslavement to sin. Freedom from sin is enslavement to Christ. Slaves obey the one they serve, and in turn become more like their master. The ironic twist for Christians is that our freedom is a different form of slavery: union with the Christ who has set us free.
Our obedience stems from our identity. As slaves to sin, we obey sin, which results in impurity and lawlessness (v. 19), unrighteousness (v. 20), shame (v. 21), and death (v. 23). However, our new identity as slaves to God (v. 22) and slaves to righteousness (v. 18) results in obedience, sanctification (v. 19), and eternal life (vv. 22-23).
This is life in the gospel: not that we obey and thus become slaves to Christ, but that we are slaves to Christ and thus we obey. The command to “present yourselves” is obedience empowered by the liberating grace which binds us to Christ.
To be continued.
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The Resurgence is a movement that resources multiple generations to live for Jesus so that they can effectively reach their cities with the Gospel by staying culturally accessible and Biblically faithful.
