— 70 —

Fathers of the Church was a term given by the Christian church to many of the outstanding theologians of at least the first six centuries. It is used in an ecclesiastical sense, to refer to those who have preceded us in the faith, and thus able to instruct us in it. Their patristic writings and commentaries have been invaluable to an understanding of the early, historic church and its doctrines.¹

The church established four qualifications for bestowing the honorary title of Church Father on an early writer. In addition to belonging to the early period of the church, a Father of the church must have led a holy life. His writings must be generally free from doctrinal error and must contain an outstanding defense or explanation of Christian doctrine. Finally, his writings must have received the approval of the church.

A roster of all the post apostolic Church Fathers would not be feasible here, however some of the most notable of the first century were Polycarp, Ignatius, Papias, and Justin Martyr. Of the second and third centuries were Clement, Origen, Irenaeus, Tertullian and Hippolytus. It has been said that the fourth century produced many of the more prominent scholars, such as Athanasius, Hilary, Basil, Gregory of Nyssa, Gregory of Nazianzus, Ambrose, Augustine, Chrysostom and Jerome.

The use of the term “father,” both in regard to the historic church leaders, or priests of the Catholic church, has been considered controversial, as it appears to contradict Jesus’ disapproval of such titles, “Do not call anyone on earth your father; for One is your Father, He who is in heaven” (Matthew 23.9). However, the context of this passage (Matthew 23.1-39) deals with one of Jesus’ most scathing censures of the self-righteousness and hypocrisy of the Pharisees. He repudiated their ostentatious use of titles such as “Father, Rabbi, or Teacher,” which they used to posture themselves as superior to others. His objection was actually targeted at “arrogance and self-exaltation,” not the humble use as adjectives. The scriptures later validate descriptive titles such as Pastors and Teachers (Ephesians 4.11), and even Paul described himself as a father to his young understudy, Timothy. “…as a son with his father he served with me in the gospel” (Philippians 2.22).

¹ Baker’s Dictionary of Theology

— 67 —

Historically, Christmas has been an object of debate and controversy by church leaders, largely because its celebration did not originate in the Bible, and because many of its customs contain a mixture of non-Christian ideas which evolved from various secular and pagan cultures over a period of centuries. In fact, Christmas was actually outlawed in colonial New England, from 1649 to 1658, by the influence of Oliver Cromwell and the Puritans, who cited the “heathenistic traditions” involved in the celebration. It took two centuries for the celebration to gradually gain acceptance in the New World. Massachusetts was the first American state to recognize Christmas as a legal holiday in 1856.

Christmas was never mentioned in the New Testament, and we have no evidence that it was ever celebrated by the earliest believers. However, this fact alone does not invalidate its place in Christian worship. Since the birth of Christ is a Biblical truth, we are at liberty to celebrate His birth anytime we wish, especially once a year set aside for this purpose.

The annual celebration of Christ’s birth can be traced back to at least 336 A.D., when it was observed by western churches on December 25th. Since the event was honored in the form of a religious service, the term “Christmas” came from the Old English term Cristes Maesse, meaning “Christ’s Mass.”

The original date of Jesus’ birth was never known for certain, as it remains today. But toward the end of the second century, Clement of Alexandria was known to have cited various opinions of concerning Christ’s birth date, the two most prominent of which were January 6th and December 25th. Later in the fifth century, Augustine commented: “For He is believed to have been conceived on the 25th of March, upon which day He also suffered… but He was born according to tradition upon December 25th.”¹

It’s strongly speculated that December 25th was selected for the Christmas celebration as an effort to bridge the gap between Christian and pagan traditions. Such mergers became common practice for Constantine, Emperor of Rome (306-337), after his controversial conversion to Christ. He legalized Christianity, and by decree, combined numerous pagan customs with state Christianity — which provided many of the traditions observed by the church of that era. In Rome, the supposed birthday of the pagan sun god was on December 25th, and the pagan winter feast of Saturnalia was celebrated for seven days from December 17th to the 24th, marked by a spirit of merriment, gift giving to children, and various forms of entertainment. It seems likely the latter was the basis for modern day Christmas gift traditions. Later, the cultures of such nations as the Germans, French, English, Scandinavians and others, eventually influenced the celebration by their added traditions.

The Christmas tree has especially been a major source of controversy, as it has sometimes been associated with an idol, described in Jeremiah: “Thus says the LORD: Do not learn the way of the Gentiles; do not be dismayed at the signs of heaven, for the Gentiles are dismayed at them. For the customs of the peoples are futile; for one cuts a tree from the forest, the work of the hands of the workman, with the ax. They decorate it with silver and gold; they fasten it with nails and hammers so that it will not topple. They are upright, like a palm tree, and they cannot speak; they must be carried, because they cannot go by themselves. Do not be afraid of them, for they cannot do evil, nor can they do any good” (Jeremiah/worse-one 10.2-5). Indeed, this rendering does sound much like a Christmas tree. But the original Hebrew makes it clearer, “They cut a tree out of the forest, and a craftsman shapes it with a chisel.” This would indicate that the tree itself was not the idol, but its wood was carved into an idol which was overlaid with silver and gold. While a Christmas tree is admittedly secular in its origin, it’s not likely that it came from the idol described by Jeremiah.

The traditional Christmas tree, an evergreen trimmed with decorations, only dates back a few centuries. There are several unverified traditions which claim its origin — even one which says that it began with Martin Luther, the famed reformist of the church, who used candles to decorate it as symbols of the light of the world. However, historical references seem to show that it was probably derived from the so-called “paradise tree” that symbolized the Garden of Eden portrayed in German mystery plays in the 16th century.

The widespread use of the Christmas tree in connection with the holiday gained popularity in the early 17th century, spreading throughout Germany, France and northern Europe. In 1841, Albert, prince consort of Queen Victoria, introduced the Christmas tree custom to Great Britain.

The custom had apparently accompanied immigrants to the U.S. where it gained acceptance in the early 19th century. From a family diary, the earliest evidence of an American Christmas tree was recorded on December 20, 1821 in Lancaster, Pennsylvania — where a tree was displayed in the German settlement home of Matthew Zahn.²

Santa Claus has been criticized as a counterfeit persona which diverts attention away from the real central figure of Christmas, which is Christ. In reality, Santa is a fictional character, a combination of the Germanic legend of Kriss Kringle, derived from Christkindle, meaning “Christ child,” intermingled with the inspiring history of Saint Nicholas in the fourth century. Nicholas was orphaned in his youth by the sudden death of his wealthy Christian parents, and eventually rose to become the bishop of Myra, a coastal town of Lycia (now in Turkey). He was legendary for his generosity and giving of gifts, especially to children. The term, Santa, is another spelling for saint, and Claus was a Dutch pronunciation of the last part of his name, Cholas. Over the years, these interwoven legends of “Santa Cholas” were handed down from one European generation to another.

Eventually Dutch immigrants to America brought their custom of celebrating St. Nicholas Day on December 6th, and especially on St. Nicholas eve, when gifts were given to children. British settlers to America later incorporated the tradition as part of their Christmas eve celebration, and Santa Cholas gradually evolved into the embellished image of Santa Claus, who was assimilated into our common Christmas customs.

These secular traditions and others, combined with a very commercialized, materialistic emphasis makes Christmas somewhat less than a pure Christian celebration. However, we realize that our society is filled with many other secular customs in which we all participate. For instance, many of the traditions surrounding a wedding ceremony are based upon non-biblical ideas. Dozens of other social customs, which are common to most Americans, also had their roots in secular beliefs. Merely because a custom is not biblical in origin, doesn’t make it evil. It would, however, be inappropriate for a Christian to “substitute” these customs in the place of what Christmas is supposed to represent to us — the birthday of our Lord and Savior Jesus Christ.

Regardless of whether Christmas began in New Testament times or not, its origin seems ordained of God. It is the one day of the year when Jesus is spoken of more than any other. It perhaps is the single greatest opportunity to speak about Christ during an entire year, giving an open door to explain his birth — His reason for coming into this world. In my opinion, Christians need not be concerned about secular Christmas customs as long as they don’t “secularize Christmas” into the commercial, pagan holiday it has become to the world.

¹ De Trinitate, Augustine
² The Christian Book of Why, John C. McCollister

— 66 —

Despite what people sometimes think, the spiritual environment of the church does not rest solely on the shoulders of the minister. We may remember the extraordinary miracles performed by Jesus throughout his earthly ministry. However, when he returned to Nazareth, his hometown, he was unable to do many great miracles there. Imagine, Jesus Christ himself, the son of God, could not bring revival to Nazareth — He could not produce many great results there. But it was not due to a lack of anointing upon his ministry, but because of their unbelief. “And He did not do many mighty works there because of their unbelief” (Matthew 13.58).

If we want to improve the spiritual climate of our church, the congregation must work together with their spiritual leaders as a team, becoming a people of prayer, faith and spiritual commitment. We must learn to add our faith to the preachers’, to lift up Christ together to promote an environment that will invite the moving of the Holy Spirit.

In the services, the preacher and worship leaders seek to encourage an “atmosphere” of worship to the Lord, along with faith, expectancy, unity, and enthusiasm. Those in the congregation need to cooperate in this endeavor, to help lift the atmosphere of the service into a spiritual climate. By participating in worship, we help to create a corporate environment of God’s presence that will accommodate faith and the richness of the Holy Spirit. This attitude tends to subdue unbelief, a lack of expectancy, and other negatives represented there that will hinder the effectiveness of the ministry.

The word “atmosphere” is an important word as it relates to the disposition and climate of a church service. The atmosphere is the impression or the “awareness” that is perceived by the people in the congregational setting. Any gathering of people has a collective personality or “spirit,” in the same way individuals do. When we assemble with a group, we sense the overall spirit and attitude of that group. Since human beings are reflectional creatures, we tend to reflect the attitude of that group’s personality. When people laugh, we tend to laugh. If people are friendly, we are inclined to be friendly.

In effect, when people come into a group atmosphere charged with praise and worship, they will likely react by joining in. An atmosphere of excitement and expectancy breeds excitement and expectancy. If the atmosphere tends to be disinterested, unresponsive, and unbelieving, people tend to reflect this attitude.

Christians should learn to help be catalysts of worship. By faith, we should try to help encourage praise to God within the body, by leading out with our own attitude of worship. Our enthusiastic participation helps to influence the atmosphere of the whole gathering. As more people participate in such attitudes, the service takes on an enhanced personality. Perhaps this is one reason why David saw the importance of expressing his worship boldly before his brethren. “I will declare Your name to My brethren; In the midst of the congregation I will praise You” (Psalm 22.22). The psalmist also said, “I will give You thanks in the great congregation; I will praise You among many people” (Psalm 35.18).

Since “we” are the temple of the Holy Spirit, it makes sense for believers to let the Holy Spirit’s presence flow out of their temple and into the environment of the service (1 Corinthians 6.9). The Word says the Lord “inhabits” the praises of His people (Psalm 22.3). That means He brings His presence to wherever He is praised and lifted up — that His presence resides in the praises of His children. When we lift praise and worship to Christ out of our spirit, His presence is made real and flows in the atmosphere of the service. This is what Jesus was referring to when He said, “For where two or three are gathered together in My name, I am there in the midst of them” (Matthew 18.20). We should always gather with the goal to lift up Christ and allow the Spirit of God to fill the climate of the service — the atmosphere of the meeting.

Every believer can help lift the spiritual climate of their church, if they will be people of participation, prayer and spiritual commitment. Intercede regularly and fervently for your church — pray for your pastor and leaders. And when you gather with the church to worship the Lord, contribute to the positive impact of the gathering. By faith — that is without relying on feelings — enter into the service enthusiastically. Participate eagerly with the songs of worship. Respond to the preaching with an audible “Amen” once in a while (guaranteed to be noticed by the pastor). Make the joyful noise of praise and help overcome any climate of lethargy, spiritual coldness, or unbelief. This will help elevate the service into an awareness of the Lord’s presence and will help to improve the spiritual climate of your church. “Shout joyfully to the LORD, all the earth; Break forth in song, rejoice, and sing praises” (Psalm 98.4).

— 65 —

Most churches have far more in agreement than people ever realize. However, the matter of spiritual gifts is one of those particular issues that remains controversial and divisive to some, with varying degrees of opinions.

The New Testament describes 21 gifts to the church that are sometimes categorized under the heading of (1) Ministry (office) gifts, (2) Motivational (practical) gifts, and (3) Charismatic (spiritual) gifts. These are found in Ephesians 4.11, Romans 12.3-7, 1 Corinthians 12.1-12, and are listed below:

Ministry Gifts
Apostle, Prophet, Evangelist, Pastor, Teacher

Motivational Gifts
Service, Exhortation, Giving, Leadership, Mercy, Helps, Administration

Charismatic Gifts
Wisdom, Knowledge, Discernment, Prophecy, Tongues, Interpretation, Faith, Healing, Miracles

Among various churches and denominations there’s not too much squabble over the acceptance of the more subtle, “Motivational” and “Ministry” gifts (although the modern day offices of apostle and prophet are frequently disputed).

However most of the controversy usually lies with the nine spiritual gifts (Greek, CHARISMATA) listed in 1 Corinthians 12.1-12. On the farthest extreme, some churches do not believe in any modern day operation of such gifts. In brief, their view is that these were only intended as a limited supernatural empowerment to help the early church get started, and that they vanished after the last Apostles of Jesus died — the scriptures taking their place. Their estimation of those who embrace these supernatural gifts, such as the Pentecostals or Charismatics, may vary — that they are either fanatical extremists or possibly even demonic and cultish. This view, however, is not as prominent as it once was and has been diminishing since the emergence of the Charismatic renewal in the late 1960’s, which affected many of the historic, mainline churches — believed to be a part of a latter day outpouring of the Holy Spirit as described in Acts 2.17 and James 5.7.

Historical records indicate that the abundant exercise of the Charismatic gifts may have diminished somewhat after the post New Testament era — especially in the dark ages, due to the years of inaccessibility of scripture to the common people in their own language. But there is much history to substantiate that the supernatural gifts were never absent from the church. Scores of statements to this effect were recorded by church leaders such as Irenaeus, who wrote around A.D. 150 “…we hear many of the brethren in the church who have prophetic gifts, and who speak in tongues through the spirit, and who also bring to light the secret things of men for their benefit [word of knowledge]…” Elsewhere he said, “When God saw it necessary, and the church prayed and fasted much, they did miraculous things, even of bringing back the spirit to a dead man.”¹ Near the close of the second century, Tertullian cited similar incidents, describing the operation of prophecies, healings and tongues,² and in 210, Origen reported many healings and other Charismatic gifts, as did later writers such as Eusebius, Firmilian, Chrysostom and others through many centuries.³

The Encyclopedia Britannica says that Charismatic gifts such as glossolalia (speaking in tongues) have occurred in Christian revivals of every age. In the same vein, a German work, Souer’s History of the Christian Church, cites a reference to the famed leader of the Protestant reformation of the 16th century, stating, “Dr. Martin Luther was a prophet, evangelist, speaker in tongues, and interpreter, in one person, endowed with all the gifts of the Spirit.”

Today, Charismatic gifts are increasingly being manifested in all kinds of Christian fellowships and denominations throughout the world. Although the Pentecostal and Charismatic churches are especially known for this, the gifts seem to emerge wherever believers or congregations are receptive to their existence and open themselves to the inner workings of the Holy Spirit.

It is obvious that the Charismatic gifts never vanished and remain as a part of God’s plan for His church. These gifts are sometimes called God’s “power tools,” given to the body of Christ as valuable helps to accomplish ministry objectives. As the scripture describes, they are distributed through persons within the body at the Holy Spirit’s discretion.

1 Corinthians 12.7 “But the manifestation of the Spirit is given to each one for the profit of all:
12.8 for to one is given the word of wisdom through the Spirit, to another the word of knowledge through the same Spirit,
12.9 to another faith by the same Spirit, to another gifts of healings by the same Spirit,
12.10 to another the working of miracles, to another prophecy, to another discerning of spirits, to another different kinds of tongues, to another the interpretation of tongues.
12.11 But one and the same Spirit works all these things, distributing to each one individually as He wills.”

Among those fellowships which embrace the operation of Charismatic gifts, as with most other doctrines, there continue to be moderate differences in opinion as to their value, application, order, and so forth. But most will generally agree that each of the nine gifts are a supernatural intervention of natural laws, bestowed by the Holy Spirit where His presence is invited and accommodated.

A definition of the 9 Charismatic gifts:

(1) Word of Wisdom — A Word means “a supernaturally imparted fragment.” Wisdom generally means a practical skill in the affairs of life, such as prudence, decision making.
(2) Word of Knowledge — Supernaturally inspired utterance of facts.
(3) Faith — Supernatural impartation of assurance in God.
(4) Gifts of Healings — Supernaturally ministering health to the sick.
(5) Working of Miracles — Supernatural intervention of natural laws. The Greek describes it as “works of power” and implies instantaneous results.
(6) Prophecy — A supernaturally inspired utterance from God. A genuine prophetic utterance never contradicts, neither is equal to, the written Word of God. To forthtell or foretell. To speak from the mind of God. (Prophecies are to be judged according to 1 Corinthians 14.29, 1 Thessalonians 5.20-21).
(7) Discerning of Spirits — This gift enables one to discern a person’s spiritual character and the source of his actions and messages, such as the Holy Spirit, demon spirits, the human spirit or the flesh.
(8) Different Kinds of Tongues — Supernaturally imparted utterance in an unlearned language. The purpose is to edify the body. This is distinguished from “praying” in tongues, which is intended to edify one’s own spirit (1 Corinthians 14.14). A message in tongues to the body is always to be interpreted (by another gift), and is limited to three within a gathering (1 Corinthians 14.27).
(9) Interpretation of Tongues — To interpret a message in tongues into the understandable language of the hearers. It is not a “translation” but an interpretation.

The scriptures show that the purpose of the charismatic gifts is to edify the church, and their delegation within the body relies upon the volition of the Holy Spirit (1 Corinthians 12.11). The Apostle Paul intimated that it’s appropriate to seek particular gifts, however, one’s motive must be for the building up of the church, not for self gratification. “…since you are zealous for spiritual gifts, let it be for the edification of the church that you seek to excel” (1 Corinthians 14.12).

There is a difference between spiritual gifts and fruit. Gifts are the Spirit’s manifestation through a vessel, but fruit is the offspring of one’s spiritual character. Spirituality cannot be measured by gifts, but by fruit (Galatians 5.22-24). Love is the predominate feature of spirituality (1 Cor. 13:13), without which, charismatic gifts cannot function effectively (1 Corinthians 13.1-2). Paul expressed that the church should have a desire for spiritual gifts, but it should follow the foremost pursuit of love. “Pursue love, and desire spiritual gifts,” (1 Corinthians 14.1).

Churches who allow such gifts to operate within their services are sometimes criticized for promoting confusion or mayhem. Without doubt, the service where these gifts function will take on a less structured, more spontaneous environment that may seem peculiar to some. But in 1 Corinthians 14, the Apostle Paul established specific guidelines for their use so to remove the potential for confusion and disorder. Rather than banishing the operation of these gifts entirely as some churches have done, they should seek to understand and implement the order Paul instituted. Concerned that churches might “throw the baby out with the bath water,” the Apostle addressed this issue with his closing words of that chapter: “Therefore, brethren, desire earnestly to prophesy, and do not forbid to speak with tongues. Let all things be done decently and in order” (1 Corinthians 14.39-40).

Generally speaking, the various gifts to the church have several beneficial effects: (1) They manifest Christ’s body on the earth (1 Corinthians 12.12-14,27), (2) They assist in world evangelization (Mark 16.15-18), (3) They demonstrate God’s power and bring Him glory (1 Corinthians 2.4-5, 1 Corinthians 12.7), (4) They edify the church (1 Corinthians 14.3,12,26), (5) They provide ministry help and deliverance of God’s people (Romans 12.6-8), and (6) They contribute toward the maturing and equipping of the church (Ephesians 4.11-14).

¹ Refutation and Overthrow of False Doctrine
² Anti-Nicene Church Fathers, Tertullian Vol. IV
³ Deeper Experiences of Famous Christians, James Gilchrist Lawson

— 64 —

In the strictest sense, a revival is really a spiritual awakening — a stirring of repentance among God’s people to a fresh obedience to God. However, in the casual sense, a revival has often been used to refer to a special series of evangelistic church meetings, conducted by an evangelist or minister, hoping to arouse renewed spiritual fervor. In recent years, it was an annual tradition for many evangelical churches to conduct one or more such meetings, which would extend nightly for a week or longer. In years past I conducted hundreds of these type meetings, however, due to the trends of our present society, prolonged revival meetings have (sadly) become unpopular and nearly obsolete in some circles.

The idea of revivalism, and special meetings devoted toward revival, emerged from the evangelistic preaching and prayer meetings of the Great Awakening of the early to mid 1700’s, with such famed preachers as John Wesley, George Whitefield and Jonathan Edwards. This was later combined with the tradition of the camp style meetings of the early 1800’s, popularized by pioneer preachers such as Presbyterian, James McGready, Methodist Circuit Rider, Peter Cartwright, and evangelist Charles Finney.¹

It’s possible to conduct a series of revival meetings anytime we wish. Such meetings would be advisable and a good idea for every church, as has been the tradition of many evangelical churches at least a couple times a year. But real revival — that is a spiritual awakening, occurs only under certain conditions. Charles Finney (1792-1875) was one of our nation’s greatest revivalists, and taught on the subject later in his life. In his “Lectures on Revival,” Finney wrote that there are several things that suggest when a revival is imminent: “First, when the providence of God indicates that a revival is at hand… Second, where the wickedness of the wicked grieves, humbles and distresses Christians… Third, when Christians have a spirit of prayer for revival… And lastly, when believers have a desire and anxiety to a call of repentance and to a new or fresh obedience to God.”²

History shows that the great revivals of times past turned the tide of our nation’s morality, yielded hundreds of thousands of converts to Christ, reversed religious apathy and rekindled the spiritual fervor of churchgoers. Jonathan Edwards (1703-1764), one of God’s choice instruments of the Great Awakening of the eighteenth century, described his observations of the effect that revival has upon the hearts of people:³

(1) “Revival brings an extraordinary sense of the awful majesty, greatness and holiness of God so as sometimes to overwhelm soul and body, a sense of the piercing, all-seeing eye of God so as to sometimes take away the bodily strength; and an extraordinary view of the infinite terribleness of the wrath of God, together with a sense of the ineffable misery of sinners exposed to this wrath.”

(2) “Revival especially brings a longing after these two things; to be more perfect in humility and adoration. The flesh and the heart seem often to cry out, lying low before God and adoring Him with greater love and humility… The person felt a great delight in singing praises to God and Jesus Christ, and longing that this present life may be as it were one continued song of praise to God. There was a longing as one person expressed it, ‘to sit and sing this life away;’ and an overcoming pleasure in the thought of spending an eternity in that exercise. Together with living by faith to a great degree, there was a constant and extraordinary distrust of our own strength and wisdom; a great dependence on God for His help in order to the performance of any thing to God’s acceptance and being retrained from the most horrid sins.”

By all means, a spiritual awakening is something desperately needed again in our nation — an objective that every Christ-devoted church should be praying for. Without exaggeration, America’s widespread sin and rebellion toward God has brought our nation to the precipice of judgment and disaster.

The verse of scripture that probably best summarizes the cause and effect of revival is found in 2 Chronicles. “If My people who are called by My name will humble themselves, and pray and seek My face, and turn from their wicked ways, then I will hear from heaven, and will forgive their sin and heal their land” (2 Chronicles 7.14).

¹ Eerdman’s Handbook to the History of Christianity
² Revival Lectures, Charles Finney
³ Revival, Winkie Pratney

— 63 —

Pentecostals and Charismatics make up the main body of churches who embrace speaking in tongues as a part of their official doctrine. They represent about 10% of all American congregations.

Speaking in tongues has long been considered a controversial issue among many churches. Often blamed for creating division, or attributed to heresy or fanaticism, the practice has been banned entirely by many churches. This seems somewhat ironic since the primary author of the New Testament, the Apostle Paul, possessed an abundant gift of tongues (1 Corinthians 14.18), encouraged all believers to have the same experience (1 Corinthians 14.5), and warned the church to not forbid persons from speaking with tongues (1 Corinthians 14.39).

Some have sought to discredit the modern day validity of speaking in tongues, claiming that it vanished with the other Charismatic gifts at the close of the apostolic era. However, any good student of church history realizes this theory is baseless, as numerous references to tongues and other gifts are consistently seen in the writings of church leaders for twenty centuries. The History of the Christian Church, by Philip Schaff records that speaking in tongues occurred among the Camisards, the Cevennes in France, among the early Quakers and Methodists in the Irish revival of 1859, and among the Irvingites in 1831. The Encyclopedia Britannica states that glossolalia (speaking in tongues) has recurred in Christian revivals of every age — among the mendicant friars of the thirteenth century, among the Jasenists and early Quakers, the persecuted Protestants of the Cevennes, and the Irvingites.

The idea of speaking in tongues originates in the New Testament book of Acts. At the height of the Jewish festival, Pentecost, the post ascension disciples of Jesus were filled with the Holy Spirit and manifested this unique phenomena of speaking in other languages (glossolalia).

Acts 2.1 “Now when the Day of Pentecost had fully come, they were all with one accord in one place.
2.2 And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled the whole house where they were sitting.
2.3 Then there appeared to them divided tongues, as of fire, and one sat upon each of them.
2.4 And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance.”

Prior to His departure to Heaven, Jesus had instructed his followers to wait in Jerusalem until they received this promised blessing (Acts 1.4). The baptism with the Holy Spirit, as He described it (Acts 1.5), would give them special power (Greek, DUNAMIS, miraculous, dynamic power), enabling them to proclaim the Gospel everywhere. “But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth” (Acts 1.8).

The day of Pentecost marked the beginning of the Holy Spirit’s outpouring upon the church, but it was not the conclusion. Other followers also experienced this infilling of the Holy Spirit, accompanied by the same manifestation of speaking in other tongues. In fact, it appears that speaking in tongues became viewed as the initial, physical evidence which proved the infilling of the Holy Spirit. This was first seen by the events which occurred at the house of Cornelius, a gentile, to whom God sent Peter to minister. Until this time, most believers (who were mainly Jewish) thought the baptism with the Holy Spirit was exclusive to the Jews. However, Peter was amazed to see Holy Spirit given to Cornelius and his family. How was he able to recognize this? He cited, “For they heard them speak with tongues and magnify God…” (Acts 10.46).

This pattern was repeated again when Paul ministered at Ephesus. Once more tongues accompanied the gift of the Holy Spirit. “And when Paul had laid hands on them, the Holy Spirit came upon them, and they spoke with tongues and prophesied” (Acts 19.6). However, when Peter and John ministered at Samaria, the Holy Spirit was given again, but this time nothing is mentioned about tongues. “Then they laid hands on them, and they received the Holy Spirit” (Acts 8.17). Verses 18 and 19 say that an observer, Simon the Sorcerer, “saw” the reception of the Spirit by the Samaritans, and whatever he witnessed motivated him to offer money to purchase the same ability to bestow the Spirit. It’s speculated that he probably saw them speaking in tongues.

The fifth century church father, Augustine of Hippo, was very insightful about the beliefs held by the early church regarding speaking in tongues and supported this view. From his comments about Acts 8.17-19, it was his assumption, due to his own experience in such matters, that Simon must have seen the Samaritans speaking in tongues. Augustine wrote, “We still do what the apostles did when they laid hands on the Samaritans and called down the Holy Spirit on them by laying on of hands. It is expected that new converts should speak with new tongues.”¹

Most Pentecostals and Charismatics generally agree that the baptism with the Holy Spirit is evidenced by speaking in tongues, and is separate and distinct from the birth of the Spirit (John 3.7), which occurs when faith is placed in Christ for salvation.

Furthermore, they believe that speaking in tongues is involved in three distinct functions: (1) As the initial, physical evidence of the baptism with the Holy Spirit (Acts 10.46), (2) as a spiritual prayer language which is used for personal edification (1 Corinthians 14.4, Romans 8.26-27), and (3) as a special utterance gift to the church, which when interpreted, serves to edify the body (1 Corinthians 12.10, 14.6). Paul indicated that not all persons would have the latter “gift of tongues” used to edify the church (1 Cor. 12:30), but desired for all believers to be able to speak in tongues for personal edification. “I wish you all spoke with tongues…” (1 Corinthians 14.5).

¹ Augustine, Vol. 4

Job Title:                     Church Custodian

Reports To:                 Church Administrator

Position Status:         Full‐Time

Position Summary:

Responsible for the appearance, cleanliness, maintenance and security of the building and grounds of the

Church

Job Responsibilities and Duties:

Keep the building clean, attractive and well‐maintained, inside and out.

Maintain attractive grounds, performing basic functions as cutting grass, care of flowerbeds, shovelling snow, arranging for snow to be removed from the parking lot, and other maintenance duties.

Perform minor repairs, including but not limited to masonry, electrical systems, plumbing and immediate temporary repairs in an emergency.

Attend Building & Grounds Committee meeting and consult with the chair and Church Administrator as needed regarding policies, needed repairs and significant purchases.

Set up and take down the sanctuary and rooms as needed for classes and meetings.

Negotiate on needs assessment, finance and scheduling issues with contractors when maintenance and repair services are needed.

Supervise the part‐time grounds keeper, custodial assistant, and church members who volunteer for maintenance responsibilities.

Perform other tasks and responsibilities as assigned by the Church Administrator.

Job Skills and Requirements:

Knowledge of basic HVAC and mechanical functions of a large non‐residential building.

Good organizational and planning skills and an ability to delegate to other employees and volunteers.

Ability to negotiate knowledgably with contractors and vendors for facility needs.

Regular timely attendance during stated or negotiated hours.

Available and on call on a 24‐hour, seven day a week basis for emergencies.

Ability to communicate with staff and volunteers on facility needs and uses.

Ability to lift a minimum of 40 pounds and to have complete mobility in building and grounds activities.

Evaluation and Compensation:

The Church Custodian works directly under the Church Administrator and receives an annual performance evaluation. Compensation is reviewed annually.

I have read and received a copy of my job description. I understand this overrides anything I have been given or told in the past. I further understand that I’m expected to follow my job as outlined above and that if I have any questions concerning what is expected of me, I will speak with my immediate supervisor identified above.

Employee                                                                                                                    Date

See freechurchforms.com

— 37 —

In the United States, any legitimate group of religious people can file the appropriate documents with their secretary of state, to incorporate as a nonprofit religious organization. The state will require evidence of the religious nature of the group, articles of incorporation, a corporate constitution and bylaws, and a board of directors (usually with the assistance of an attorney).

The primary reason for this incorporation, is so that a 501(c)(3) tax exempt status from the Internal Revenue Service can be secured that will exempt the church from paying taxes on its offerings and property, and will provide a tax exemption to the organization’s donors. The incorporation also serves to protect private individuals in the church from incurring personal liability in the organization’s behalf. Whenever a church becomes such a corporation, it is required by law to keep detailed records of donations and financial records so to prove the nonprofit intent of the organization and to protect the intended purpose of the donor’s offerings. Violations of related laws can result in revocation of a church’s non profit status.

Section 501 (c) (3) of the IRS code describes what the government considers to be an eligible nonprofit, religious group. “A tax-exempt religious organization is a legal entity or vehicle created and operated exclusively for religious purposes, no part of the net earnings of which insures to the benefit of any private individual, no substantial part of the activities of which is carrying on propaganda, or otherwise attempting to influence legislation, and which does not participate in or interfere in any political campaign on behalf of any candidate for public office.”

Most churches are incorporated as nonprofit organizations, but there is no scriptural edict that requires any such status or any recognition from secular government. Some have contended that if persons regain their donation in the form of deducted taxes, it diminishes the sacrificial value of the original offering (2 Sam. 24:24). However, the tax exemption status has generally been viewed as one of God’s great blessings to the American church, enabling it to direct greater sums to evangelism, benevolence, and foreign mission fields.

— 28 —

Statistics show that a great percentage of persons who stop going to church, do so because of some type of offense or injury to their feelings. It’s unfortunate that such experiences ever occur. You may not be able to stop offensive things from happening, but by applying God’s principles you can stop them from hurting you. “Great peace have they which love thy law: and nothing shall offend them” (Psalm 119:165 KJV).

The following are several things that people can do to protect themselves from getting hurt in the church:

(1) Avoid developing unreasonable expectations. “My soul, wait silently for God alone, For my expectation is from Him” (Psa. 62:5).

The definition of disappointment is “the failure to attain one’s expectations.” Don’t expect things from the church or the minister that they can’t deliver, or that the Bible doesn’t teach for them to do. Many expectations have to do with preconceived “traditions” which we have come to associate with a church, perhaps from another fellowship we once attended or grew up in, etc. It’s a good idea to meet with the pastor and ask what you can expect of his ministry and the church.

Occasionally people get disappointed when they find out their church can’t supply all their earthly needs. Most churches attempt to help the needy during crisis and emergencies, but some expect the church to meet all their material needs or pay their bills like the early church did. Unfortunately, this just isn’t possible unless everyone agrees to sell all their property and possessions and give them to the church like the early believers (Acts 4:34-35). Most churches would be blessed if everyone merely paid their tithes, however statistics show that only a small percentage of churchgoers give a full tithe regularly.

Neither is it realistic to expect the pastor to spend all his time with you, to attend every social function, or for him to show you constant attention. Learn to place your expectations upon God — He will always be faithful to His promises in His Word.

(2) Don’t place an absolute trust in people. “Thus says the LORD: Cursed is the man who trusts in man and makes flesh his strength, whose heart departs from the LORD” (Jer. 17:5).

Come to terms with the fact that everyone is human and will fail you at sometime or another. Even the pastor will make mistakes. The only one you can trust entirely without fail is God.

Realizing that any human can fall short, the degree of trust we place in people must be limited and will depend on their track record. The more we get to know a person’s character and the history of their behavior, we’ll be able to determine how trustworthy they are. This is one of the reasons why the scriptures tell us to get to know our pastors and spiritual leaders — so from their godly lifestyle, we’ll be able to trust their leadership. “And we urge you, brethren, to recognize those who labor among you, and are over you in the Lord and admonish you.” (1 Thes. 5:12).

There’s a difference between “love” and “trust.” It’s possible to love and forgive someone, without placing an absolute trust in them. To illustrate this, let’s say there’s a school bus driver who has a drinking problem. One day while transporting a load of children he becomes intoxicated, wrecks the bus and kills all the children. As the lone survivor of the crash, he turns to the church to seek God’s forgiveness for this horrible act of irresponsibility. If he repents of his sin, will God forgive him? Absolutely. Should the church love and forgive this person? Of course. And what if he would then like to volunteer to drive the church bus for us? Do we trust him? Absolutely not! It would be unthinkable to put a person in the driver’s seat who has shown such recent negligence. Certainly, we love and forgive him, but because of this man’s poor track record, we could not risk the lives of our passengers. Over a long period of sobriety and safe driving, this person may be able to prove that he is again reliable, capable of being trusted as a bus driver.

Remember that love and forgiveness is granted unconditionally, but trust must be “earned.” Trust is the acquired confidence in a person’s actions. We certainly can, and should trust persons who show trustworthy behavior, but because all men have the potential for failure, we should never put an infallible sense of trust in anyone but God.

(3) Focus on common ground. “Now I plead with you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no divisions among you, but that you be perfectly joined together in the same mind and in the same judgment” (1 Cor. 1:10).

Avoid becoming highly opinionated. Opinions are the interpretations and ideas of men, which if constantly pressed on other people, can cause division or promote sinful debates and quarrels (Rom. 1:29). Opinionated people are prone to get hurt when others disagree with them.

The Bible teaches for all Christians to “speak the same thing” so that there will be unity in the body of Christ (1 Cor. 1:10). The only way such unity is possible, is for Christians to focus on the common ground of Christ and His Word. That is, we need to “say what the Word says,” to let the Word speak for itself and not try to promote divisive opinions about it. In scripture, we see that Paul instructed Timothy to “Preach the Word,” not his opinions (2 Tim. 4:2). A preacher is intended be a delivery boy of God’s message, not a commentator of the message. That’s the Holy Spirit’s job (1 John 2:27).

Similarly, at one time the news media was required to comply with a very strict code of ethics. They were to report the facts of the news accurately without adding their opinion or commentary. However, as time has passed, news reporting has become less factual and more opinionated — corrupted with rumors and gossip rather than real information. Reporters have evolved into commentators which manipulate what people think about the news. Like reporters, preachers need to stick with the facts.

Naturally every believer has his or her own convictions about a great many things, but if you continually try to push your opinions on others, conflict will eventually emerge. Avoid controversy over scriptures which are vague and foster many interpretations — stand fast upon those common, basic truths — Jesus, His life, death and resurrection — and don’t add to what God’s Word says. “Every word of God is pure; He is a shield to those who put their trust in Him. Do not add to His words, lest He reprove you, and you be found a liar” (Prov. 30:5-6).

(4) Don’t expect any church to be perfect. “For I know that in me (that is, in my flesh) nothing good dwells; for to will is present with me, but how to perform what is good I do not find. For the good that I will to do, I do not do; but the evil I will not to do, that I practice.” (Rom. 7:18-19)

It is remarkable to consider that the Apostle Paul confessed that he was not perfect — that is, like us, he experienced struggles in his flesh to do the right things. If one of the leading authors of scripture and apostles of the early church admitted to this, it should not seem too strange if we find other brothers and sisters in the church struggling with imperfections too.

Since churches are made up of people like you and me who have imperfections, there will never be such a thing as a perfect church. Unless people understand this, they’ll have an unrealistic view of the church, and will eventually become disillusioned and hurt.

One of the jobs of the church ministry is to help perfect the saints — like a spiritual hospital, where people go to get well. Instead of resenting persons in the church for their flaws, be thankful they’re there trying to grow in Christ to get better. Learn to love and accept people for what they are — they’re not any more perfect than you are.

Just as it has been said of beauty, imperfection is in the eye of the beholder. A person with a negative attitude can find fault wherever they wish. In contrast the person with a positive outlook can always find the good and beauty in things. The well adjusted person in the church should seek out the good and encouraging things as the Bible teaches (Phil. 4:8). Those who dwell on the negative or continually find fault with the church will eventually get hurt.

(5) Don’t seek to promote yourself or your own agenda. “Do not lift up your horn on high; Do not speak with a stiff neck. For exaltation comes neither from the east Nor from the west nor from the south. But God is the Judge: He puts down one, And exalts another” (Psa. 75:5-7).

Have a humble and meek attitude like Christ (Matt. 11:29, Rom. 12:3). Besides being obnoxious, pride and arrogance will set you up for a fall (Prov. 16:18). Don’t promote yourself, campaign or strive to attain an appointed or elected position. God is the one who puts persons in such positions, and unless He does it, stay away from it. Lift up the Lord in all that you say and all you do. Don’t boast or talk about yourself. “He who speaks from himself seeks his own glory; but He who seeks the glory of the One who sent Him is true, and no unrighteousness is in Him” (John 7:18).

Avoid an attitude of competition which creates conflict in unity. A competitive attitude compares self with others, and strives to rise above that comparison (2 Cor. 10:12). The philosophy of Christianity is not to try to outdo one another, but to submit to and lift up one another (Eph. 5:21). We are even told to “prefer” our brother above ourselves. “Be kindly affectionate to one another with brotherly love, in honor giving preference to one another” (Rom. 12:10). Competition between churches and Christians is divisive and contrary to the faith.

Don’t expect to receive preferential treatment or to get your way about everything. The Bible teaches that favoritism is wrong, and the church will try to make decisions and do things in the best interest of the whole congregation, not just a certain few. “…but if you show partiality, you commit sin, and are convicted by the law as transgressors” (James 2:9). If you do things for the church or give generous offerings, do it to bring glory to God, not to bring attention to yourself or to gain influence (Col. 3:17). The Bible even says that when you give charitable offerings, do it anonymously so to gain God’s approval, not merely man’s (Matt. 6:1).

Avoid the trap of presuming that your opinions are always divinely inspired or are indisputable. Share your suggestions and ideas with church leaders, but don’t press your opinions or personal agenda. Sometimes, persons feel that all their ideas come from God. They may attempt to add clout to their suggestions or complaints by saying “God told me so.” Indeed, God does speak to His children, but you will not be the exclusive source through which God reveals himself in a matter. If your opinions really come from God, the Bible says that others will bear witness with it, especially His pastors and leaders (2 Cor. 13:1, 1 Cor. 14:29). (You won’t even have to invoke God’s name — they’ll be able to tell if your ideas came from Him. Be cautious, lest you find yourself using His name falsely, a very dangerous thing — Ex. 20:7). Pastors are His representatives in His ordained chain of command, and if He wants to get something across to His church, He’ll bear witness with the persons in charge.

(6) Avoid blaming the church for personal problems. “You will keep him in perfect peace, whose mind is stayed on You, because he trusts in You” (Isaiah 26:3).

When you go to church, you should try to dissociate the church from the other personal problems you deal with. The majority of hurt feelings in a church result from wounds and sensitivities people carry in with them. This kind of emotional distress can create “distorted perceptions” which may prevent you from seeing reality the same way others do. Such things as a low self esteem, abuse as a child, marital problems, personal offenses, family conflict, a root of bitterness, health problems or job dissatisfaction can twist your interpretation of words and actions. You may imagine that people don’t like you (paranoia), or misinterpret well-intended words as an offense. Trivial problems will seem like big problems. Blame for unhappiness may be transferred to the church, its leaders or the people. You may lash out against others or be quick to find fault with the church. Remember this: Don’t jump to conclusions over anything, because things are usually not as bad as they seem.

(7) Treat others as you wish to be treated. “Therefore, whatever you want men to do to you, do also to them, for this is the Law and the Prophets” (Matt. 7:12).

Human beings tend to be “reciprocal” creatures. That is, they reflect the way they are treated. This is why Jesus gave us the Golden rule: “Do unto others as you would have them to do unto you.” The way that most people interact with you is as a direct result of how you interact with them. If you have a frown on your face, you won’t get many smiles. If you offer friendliness, it will usually be offered back (Proverbs 18:24). Be gracious, encouraging, and a blessing for others to be around. If you have a negative, critical attitude toward people it will tend to generate their critical attitude toward you. “Judge not, and you shall not be judged. Condemn not, and you shall not be condemned. Forgive, and you will be forgiven” (Luke 6:37).

Many hurt feelings can be avoided if we will realize that people usually react to how we deal with them. Take a close examination at the way you say things, or even how much you talk. “…a fool’s voice is known by his many words” (Ec. 5:3). Don’t be rude and impolite. Check your attitude that you’re not overbearing and bossy — people will be turned off and will seek to avoid you.

(8) Have a teachable, cooperative attitude. “Obey those who rule over you, and be submissive, for they watch out for your souls, as those who must give account. Let them do so with joy and not with grief, for that would be unprofitable for you” (Heb. 13:17).

The Bible teaches believers to be cooperative and submissive to their spiritual leaders — something that’s not possible unless the believer is committed to a church and accountable to a local pastor. Accountability to a godly shepherd is a part of God’s order for the spiritual growth of every Christian. God’s Word gives the pastor authority to organize and maintain order of the church, and to teach God’s truth, to correct, and to discipline when necessary to hold his flock accountable to biblical principles. In Paul’s encouragement to ministers, he stated, “Preach the word! Be ready in season and out of season. Convince, rebuke, exhort, with all longsuffering and teaching” (2 Tim. 4:2). (See also 2 Tim. 3:16, Tit. 2:15, 1 Tim. 5:20.)

A lack of proper respect toward authority is a common problem today. People don’t want to be told what to do, or be corrected if they are wrong. This is one reason why the modern church is turning out so many immature believers. When some people hear something they don’t like, or are corrected in some way, they simply pack up and go to another church down the street, or church-hop until they find one that says things they like to hear. “For the time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers” (2 Timothy 4:3).

As long as you are a part of any particular church, you must come to accept that the pastor and leaders are in charge there. Regardless of how unqualified you might think they are, God recognizes them as the authority in that body and will hold them accountable to that responsibility. Consequently, God holds you accountable to respect their authority, to pray for them, and to cooperate — not to be defiant and rebellious.

Always be cooperative, willing to humble yourself. If you have a rigid, inflexible attitude in the church you will probably get hurt.

(9) Don’t oppose or hinder the church. “These six things the LORD hates, yes, seven are an abomination to Him: A proud look, a lying tongue, hands that shed innocent blood, a heart that devises wicked plans, feet that are swift in running to evil, a false witness who speaks lies, and one who sows discord among brethren” (Prov. 6:16-19).

One of the things that God dislikes most are those who sow discord — who create division and strife in the body of Christ. Don’t be a gossip, a complainer, or stir up turmoil. If you’re displeased with the church in some way, offer your help to make improvements, pray for it, or as a last resort, find another church you’re happier with — but never become a source of agitation or hindrance.

Don’t badmouth a man of God — if you do so, you’re asking for problems. One time when Paul was punished for preaching the Gospel, he unknowingly condemned Ananias, the high priest, who had ordered the apostle slapped. However, when Paul realized who he was, he apologized for speaking against Ananias, knowing that it’s forbidden to speak against God’s representative — despite the fact that Ananias’ treatment of Paul was in error (Acts 23:5). It is a serious matter to “touch” God’s anointed — either with our words or our actions. Imperfect as they may sometimes be, they are His representatives. “He permitted no one to do them wrong; Yes, He reproved kings for their sakes, Saying, “Do not touch My anointed ones, And do My prophets no harm” (Psa. 105:14-15).

If a minister has done you wrong in some way, don’t incriminate yourself by responding in an unbiblical manner — don’t lash out against him, retaliate with rumors against him, or run him down behind his back. You should go and confront him privately according to the scriptural fashion described in Matthew 18:15-17. If the first and second attempts do not bring a resolution, take the matter to the spiritual body, such as the church board, or denominational overseers to whom he is accountable — any correction or discipline should be left to them. Keep in mind, an accusation against a minister is a serious matter and will not be accepted unless the matter can be substantiated by other witnesses (1 Tim. 5:19).

When things are not as they should be in the church or with its leadership, there are honorable ways to help promote improvements or resolve inequities. However, it’s unethical to oppose the church or attack its leadership, and persons who do will likely end up hurt, bitter or possibly worse.

(10) Be committed to forthrightness and truth. “Moreover if your brother sins against you, go and tell him his fault between you and him alone. If he hears you, you have gained your brother. “But if he will not hear you, take with you one or two more, that by the mouth of two or three witnesses every word may be established. And if he refuses to hear them, tell it to the church. But if he refuses even to hear the church, let him be to you like a heathen and a tax collector” (Matt. 18:15-17).

When someone has wronged you, Jesus says that you are to first go to them and confront them privately between yourselves. Most offenses in the church result from misunderstandings, and many could be quickly resolved if offended parties would just go to the source and find out the facts. Unfortunately, some offended people will just absorb the offense silently, while growing bitter and resentful. It is important to God, and a matter of obedience to His Word, that such issues are confronted so that (1) you will not become bitter and withdraw from the church, (2) that the offender is held accountable to not repeat his offenses which could harm the faith of others, and (3) so that the offender who has perpetrated sin might be reconciled with God. If they are uncooperative with your first private effort, you are to try a second time, taking witnesses with you. Finally, if no success, turn it over to church leadership.

You should never take one side of a story and accept it as fact without verifying it with the other party. There are always two sides to a story. The scriptures address this very problem, that before we believe a rumor, we are to investigate thoroughly, to verify all the facts. “…then you shall inquire, search out, and ask diligently… if it is indeed true and certain that such an abomination was committed among you…” (Deut. 13:14).

Without doubt, it is not possible to have a relationship with a group of people without occasional misunderstandings and offenses. And unless you will commit yourself to confront these issues in the way Jesus described, you will become hurt in the church.

(11) Be devoted to love and forgiveness. “He who loves his brother abides in the light, and there is no cause for stumbling in him” (1 John 2:10).

Christians will avoid a lot of problems if they will just commit themselves to an unconditional love for their brethren. The practice of loving the brethren — all the brethren, not just the lovable ones — keeps us from stumbling. Never forget that Jesus takes personally how we entreat our Christian brothers and sisters. When we love even the “least” of our brethren, Jesus accepts that love toward Himself (Matt. 25:40). You cannot love the Lord any more than you love the least in the body of Christ. “If someone says, I love God, and hates his brother, he is a liar; for he who does not love his brother whom he has seen, how can he love God whom he has not seen?” (1 John 4:20).

Be quick to forgive and don’t hold grudges. Unforgiveness and bitterness is one of the greatest reasons why people get hurt in the church and probably the greatest cause of apostasy — falling away. Remember that unforgiveness is one of your greatest enemies. If you refuse to forgive, it will prevent God’s forgiveness of your sins and could keep you out of Heaven. “For if you forgive men their trespasses, your heavenly Father will also forgive you. But if you do not forgive men their trespasses, neither will your Father forgive your trespasses” (Matt. 6:14-15).

(12) Don’t get caught up in the offenses of others. “Lord, who may abide in Your tabernacle? Who may dwell in Your holy hill? He who walks uprightly, And works righteousness, And speaks the truth in his heart; He who does not backbite with his tongue, Nor does evil to his neighbor, Nor does he take up a reproach against his friend” (Psa. 15:1-3).

One of the great characteristics of the body of Christ is to care about the burdens and sufferings of one another. However, as we seek to console and encourage friends that have been offended, we may be tempted to take up their offense against another. In sympathy, we may tend to take their part against the pastor, the church or whoever they blame for the offense. This is very unwise and an unscriptural thing to do, considering that your friend may be the cause of his own offense. His hurt feelings may be due to a misunderstanding, a difference of opinion, his own rebellious attitude, emotional instability — or he may be childish and immature. There are always two sides to a story, and only an idiot develops an opinion based on one side or without all the facts.

Sometimes offended persons will seek sympathy from naive, listening ears. They go about pleading their case, pouring out their bleeding-heart of injustice to those sincere, tenderhearted persons who will listen. Their goal is to seek out persons who will coddle them, support their opinion and take up their offense against the offending party. You should love and encourage a friend with hurt feelings, but reserve your opinion and avoid taking sides, lest you find yourself a partaker in other men’s sins, or you also become offended and hurt with the church.

(13) Don’t personalize everything that’s preached. Obviously, every pastor preaches with the hope that everyone will take the message personally and apply it to his or her own life. “If the shoe fits, wear it.” However, there are always a few who think the minister is pointing his sermon specifically at them. This is a common misunderstanding which causes persons to get hurt.

This feeling of personal focus from a sermon may occur if persons are (1) under conviction about a particular matter, (2) especially self-conscious, (3) under emotional distress, (4) if they spend a lot of time counseling with the pastor, or (5) if he has previously corrected them or hurt their feelings in some way. Keep in mind, a pulpit preacher doesn’t focus his attention solely upon one person. His concern is for the broad range of people in attendance.

Occasionally persons think their pastor focuses on them, the same way they focus on him. When a pastor stands in front of a congregation week after week, they develop a feeling of close friendship with him — they come to know personal details of his life, his family, and other traits. However, even if the pastor knows each person in his flock, it’s not really possible for him to concentrate on each with the same detail that they do on him. It’s easy for dozens of people to know him well, but not realistic for him to know dozens of people in the same way. Consequently, some develop the illusion that the pastor focuses on them when he preaches — that he remembers their personal details in the same way they remember his. But the pastor has too many other people to consider. He counsels with dozens of people, hears scores of similar problems and details. It’s not likely he will single someone out and preach at them, while trying to minister to the whole congregation. If there’s something specific that the pastor needs to say only to you, he will deliver it to you personally, in private — not in subtle hints from his sermon.

Besides this, it is the job of the Holy Spirit to personalize God’s Word to us — so that we’ll examine ourselves and search our own hearts. When the Lord is dealing with us about His Word, it may seem like the pastor is speaking directly to us. Sometimes the Holy Spirit may even direct the preacher to unwittingly say things that may pertain specifically to us. The best attitude to have is to listen to each message objectively. In every sermon from the Bible, God has something to say to all of us. Be open to whatever the Lord would have to say, willing to accept His correction or guidance. Defensiveness is usually a sign of resistance to conviction.

— 40 —

Although both Protestants and Roman Catholics share the common ground of being founded upon faith in Jesus Christ, there are significant differences between the two groups. From general observation, one can see contrasts in everything from the way that their clergymen dress, to the way their services are conducted. Unlike most Protestant churches, Catholic masses are conducted in a liturgical fashion, with much emphasis upon symbols, rituals and ceremony.

In Addition, the Catholic church has traditionally regulated the type of Bible translation used in the church. For centuries, the only version authorized for use was the Latin Vulgate, a translation from the original languages by Jerome, in around 400 A.D. This Bible reads very similar to Protestant translations, however with a major exception. The Catholic version contains the Apocrypha, a collection of seven complete books and a few additions to others. These are considered non-inspired writings written between the period of the Old and New Testaments. Only one is actually dated. Two books, Judith and Tobit tell of the Assyrian and Babylonian invasions. Two more, 1st and 2nd Maccabees record the Jewish war of independence of around 165 B.C. Two more, Ecclesiasticus and Wisdom of Solomon, are considered books of wisdom. Another is an addendum to Jeremiah, and there are short additions to Esther and Daniel. The Protestants do not include them because they have never met the criteria for divine inspiration. Further, the writings of Jewish historian Josephus (in 90 A.D.) indicated that the Jews did not accept the books of the Apocrypha as a part of their scriptures, and although Jesus and the Apostles quoted frequently and accurately from almost every other Old Testament book, never once did they quote from the Apocrypha. Even if accepted, it would not alter the message of the New Testament, and it doesn’t appear that much, if any, of the doctrines of the Catholic church had any foundation from the Apocrypha

As we have said, there are many differences worth noting between Protestants and Catholics. However, the main distinction that sets them apart is the authority to which they look for their core beliefs. To help you understand this, let’s first explain some of the detail about their origin in church history.

Catholic comes from the Greek, KATHOLIKOS, which means “throughout the whole, or universal,” and was used as a general reference to the entire Christian church until the reformation period. However, as early as the fourth century, the Catholic church began adopting traditions and beliefs which were never a part of original Christianity as seen in the New Testament. It appears that many of these new ideas first emerged from the era of the Roman Emperor, Constantine who ruled from 313 to 337 A.D.

In contrast to his predecessor, Diocletian, who had vowed to destroy Christianity in 303, Constantine claimed a conversion to Christianity and virtually instituted it as the empire’s religion by his Edict of Milan in 313 A.D. This proclamation of religious freedom brought about many positive changes for the church, and was certainly a much welcomed turnabout from the years of brutal persecution. But instead of converting completely from the old practices of paganism, this and the new Christian religion were somewhat mingled together. Since an Emperor was viewed as a god by pagan standards, and he already held the lifelong position of “Pontifex Maximus,” chief priest of the pagan state religion, Constantine felt it only proper that he should also claim a high position of leadership in the church — he also authorized many of his secular officials as church leaders. This merger of a pagan, Christian and political hierarchy, produced a diluted spiritual leadership for the church, and its beliefs and doctrines thereafter became increasingly infected with a strange combination of traditions and pagan beliefs.

The Christian creed adopted at the Council of Nicaea in 325 (called for and presided over by Constantine) was theologically encouraging, but it was also in this era that the church first accepted such unscriptural ideas as praying for the dead, the veneration of angels and dead saints, the use of images, and the celebration of daily mass. This regression from scripture continued through the Council of Ephesus in 431 A.D., where the worship of Mary became an official doctrine of the church, referring to her as the “Mother of God.” And only nine years later in 440, Leo, bishop of Rome was the first to declare himself the successor of St. Peter and laid claim to the role of Universal Bishop, a forerunner of papal authority. While this was widely disputed, Leo commanded that all should obey him on the false notion that he held the primacy of St. Peter.

Later, Leo’s successor, Gregory I, was given the title of universal “Pope” (Latin “papas” or father) by the wicked emperor Phocas in 604. He refused the title, however his successor, Boniface III, did accept it and became the first in a long line of successors to be recognized as Pope. Under the new papal authority in the seventh century, many more new beliefs were added to the church, such as the unbiblical doctrine of purgatory (593), the required use of Latin in prayer and worship (600), and prayers said to Mary, dead saints and angels (600).

One reason many of these strange ideas gained accepted credibility was because the Bible was not readily available to the common people, either in print or in translation. They had no idea what the Bible really taught. It was restricted only to priests trained to interpret it as it pleased the church hierarchy. Further, the popes claimed the authority to speak under the unique utterance of “Ex Cathedria,” which in effect meant divine inspiration. Their proclamations and decrees carried supreme authority to interpret or overrule Holy Scripture, and to invent whatever doctrines or practices they wished.

The next four hundred years saw many more new beliefs added to the church: The ritual kissing of the Pope’s foot (709), temporal (political) power granted to the Pope (750), worship of the crucifix, images and relics (786), holy water mixed with a pinch of salt and blessed by a priest (850), the worship of St. Joseph (890), the establishment of the college of Cardinals to elect the popes (927), the baptism of bells (965), the canonization of dead saints (995), and prescribed fastings on Fridays and during lent (998).

A break in the church occurred in 1054 over a relatively trivial issue, when the eastern church condemned the western church for the use of unleavened bread in the Eucharist. The dispute resulted in Rome’s attempt to excommunicate Michael Cerulararious, the Patriarch of Constantinople, who in turn, sought to excommunicate Pope Leo IX of Rome. From that time, the western (Roman Catholic) church and the eastern (Greek Orthodox) churches developed separately — each with their distinct traditions. A classic example of a church split.

As the Roman Catholic Church continued with new independence, it added even more remarkable doctrines that were not taken from the Bible. In 1079, Pope Gregory VII declared the shocking decree of celibacy for the priesthood. Peter the Hermit invented the technique of praying with rosary beads in 1090. A few of the other beliefs and practices authorized by the church were: The inquisition of alleged heretics (1184), the sale of indulgences (1190), the doctrine of transubstantiation (1215), auricular confession of sins to a priest instead of to God (1215), adoration of the wafer (1220), the forbidding of Bible reading by laity (1229), the scapular (1251), the forbidding of sharing the communion cup with laity (1414), the establishment of purgatory as an irrefutable dogma (1439), and the composition of the “Ave Maria” (1508).

Up to this point, the somewhat similar Roman Catholic and Eastern Orthodox churches were the two main institutions representing Christianity. But in the sixteenth century, events occurred which would bring a worldshaking reformation of Christian thought. A Catholic monk and professor of theology named Martin Luther, became convinced that the Bible was the only true authority in matters of spiritual instruction, and sought to reform the church with this new insight and to expose its errant doctrines.

Born in Eisleben in 1483, Luther first pursued studies in law at Erfurt, but in 1505 he chose instead to join the Augustinian Hermits in Erfurt where he studied theology. After his ordination in 1507, he was sent by his order to the university of Wittenburg to teach moral theology, and in 1512 he became the professor of biblical studies.

Luther’s ambitions of reformation emerged from his lifelong search for spiritual conclusions in his personal life. After many years of studying the scriptures, he came to reject all theology based only on tradition and embraced the idea of a personal relationship with Jesus Christ through faith. He believed that all our actions stem from God and that He chose to forgive the sinner by His sovereign grace — that we are justified not by our deeds, but by faith alone. In 1520, Luther wrote a treatise to Pope Leo X, called “The Freedom of A Christian,” which outlined the conclusions of his study of scripture. In it, he made this famous statement: “The word of God cannot be received and cherished by any works whatever, but only by faith. Therefore it is clear that as the soul needs only the Word of God for its life and righteousness, so it is justified by faith alone and not by works; for if it could be justified by anything else, it would not need the Word and consequently, it would not need faith.”

The move toward reformation began to emerge on the eve of All Saints Day, October 31, 1517, when Martin Luther announced a disputation regarding the indulgences of the church. He stated his argument in 95 theses which he posted on the north door of the Castle Church in Wittenburg — an act not especially unusual as the church doors were often used as a notice board.

The 95 Theses were not originally intended to promote a reformation movement. They were simply the proposal of an earnest university professor to discuss the theology of indulgences in light of the errors and abuses that had grown over the centuries. Although heavily academic in tone, news of them spread rapidly in Europe. All were amazed how one obscure monk from a new and unknown university could stir the whole of Europe.

The sale of indulgences, which Luther opposed, was based upon a common fear of purgatory, supposedly a painful place of temporal “purging” of the soul after death to make the soul pure for entrance into Heaven. The people would pay for the special indulgences of a priest to shorten their term in purgatory. Luther saw that this trade in indulgences was completely unfounded by scripture, reason or tradition. It was, in effect, directing attention away from God and His forgiveness and looking to man for the absolving of sins.

In December of 1517, the archbishop of Mainz complained to Rome about Luther. Confronted with opposition, Luther’s stand became even more determined. He refused to recant his position, and fled town when summoned to Rome. In July 1519, during a disputation at Leipzig with John Eck, his fiercest opponent, Luther denied the supremacy of the Pope and the infallibility of general councils. He burned the papal bull which threatened his excommunication, but nevertheless, the decree came from the Pope in 1520, and he was subsequently outlawed by the Emperor Charles V at Worms in 1521. For his safety, Luther was seized and taken to Wartburg Castle under the protection of Frederick of Saxony. While there, he spent his time translating the New Testament into German so that everyone might have access to the Bible.

Eight months later in 1522, he returned to Wittenburg to begin the reform of worship away from the rigid forms of Rome. Over the next 25 years, Luther published many books in German, written to the common people so that they could judge for themselves, his doctrines and disputes with Rome. As a result, his followers continued to multiply.

In 1529, at the Diet of Speyer, the Emperor Charles V attempted to smother Luther’s movement by force, but some of the German state princes stood up in protest. Thus, because of their protest, the movement began to be known as the “Protestants.” What had originally been intended to bring reform to Catholicism from within, was now an ousted reformation, forced to split from the original body.

In 1530, Luther presented beliefs of the new movement at the Diet of Augsburg, in a peace-seeking, non controversial attempt to explain their views. But as a result, the division between the Catholic and Protestants remained and became more distinct. New churches began to emerge referred to as “Evangelical” or “Protestant.” And from this came three other branches: The Lutherans (in Germany and Scandinavia), the Zwinglian and Calvinists (in Switzerland, France, Holland and Scotland), and the Church of England.

Significant social, political and economic changes followed the reformation, and in some ways helped to shape it further before Luther’s death in 1546. But besides exposing the errant beliefs of Catholicism, the reformation which produced the Protestant church was primarily a rediscovery of the authority of God’s Word and the salvation which is by faith in the savior, our Lord Jesus Christ.

This is a brief explanation of the historical origin of Catholics and Protestants, and as you can see, the disparities are many. But in the simplest of terms, the basic difference between them is the authority they look to for their beliefs. The Protestant Church generally embraces the Bible as its sole source of authority and faith, while the Catholic Church views the post-biblical traditions of the church and its Popes to have more than equal authority with scripture.

References:
Roman Catholicism, Loraine Boettner
Babylon Mystery Religion, Ralph Woodrow
Martin Luther, John Dillenberger