"Just-Friend"-ing Jesus: Drunken Mystic

Here is a blog post called "Just-Friend"-ing Jesus, on Britt Mooney's blog, Drunken Mystic.

The European Union, Rome, and Mary: Way of Life Literature

Here is an article by David Cloud of Way of Life Literature called 'The European Union, Rome, and Mary'.

Matthew 11:28 Come to Jesus

Come to Me, all you who labor and are heavy laden, and I will give you rest.

New Wine of the Spirit: Exchanged Life Discipleship

Here is a Bible study from my husband Eddie's blog, Exchanged Life Discipleship, called 'New Wine of the Spirit.'

Psalm 31

To the Chief Musician. A Psalm of David.
1 In You, O LORD, I put my trust;
Let me never be ashamed;
Deliver me in Your righteousness.
2 Bow down Your ear to me,
Deliver me speedily;
Be my rock of refuge,
A fortress of defense to save me.

3 For You are my rock and my fortress;
Therefore, for Your name’s sake,
Lead me and guide me.
4 Pull me out of the net which they have secretly laid for me,
For You are my strength.
5 Into Your hand I commit my spirit;
You have redeemed me, O LORD God of truth.

6 I have hated those who regard useless idols;
But I trust in the LORD.
7 I will be glad and rejoice in Your mercy,
For You have considered my trouble;
You have known my soul in adversities,
8 And have not shut me up into the hand of the enemy;
You have set my feet in a wide place.

9 Have mercy on me, O LORD, for I am in trouble;
My eye wastes away with grief,
Yes, my soul and my body!
10 For my life is spent with grief,
And my years with sighing;
My strength fails because of my iniquity,
And my bones waste away.
11 I am a reproach among all my enemies,
But especially among my neighbors,
And am repulsive to my acquaintances;
Those who see me outside flee from me.
12 I am forgotten like a dead man, out of mind;
I am like a broken vessel.
13 For I hear the slander of many;
Fear is on every side;
While they take counsel together against me,
They scheme to take away my life.

14 But as for me, I trust in You, O LORD;
I say, “You are my God.”
15 My times are in Your hand;
Deliver me from the hand of my enemies,
And from those who persecute me.
16 Make Your face shine upon Your servant;
Save me for Your mercies’ sake.
17 Do not let me be ashamed, O LORD, for I have called upon You;
Let the wicked be ashamed;
Let them be silent in the grave.
18 Let the lying lips be put to silence,
Which speak insolent things proudly and contemptuously against the righteous.

19 Oh, how great is Your goodness,
Which You have laid up for those who fear You,
Which You have prepared for those who trust in You
In the presence of the sons of men!
20 You shall hide them in the secret place of Your presence
From the plots of man;
You shall keep them secretly in a pavilion
From the strife of tongues.

21 Blessed be the LORD,
For He has shown me His marvelous kindness in a strong city!
22 For I said in my haste,
“I am cut off from before Your eyes”;
Nevertheless You heard the voice of my supplications
When I cried out to You.

23 Oh, love the LORD, all you His saints!
For the LORD preserves the faithful,
And fully repays the proud person.
24 Be of good courage,
And He shall strengthen your heart,
All you who hope in the LORD.

A Conversation About the Eucharist: Paul Pavao

I had an email conversation recently with Paul Pavao (Shammah) about baptism which led to this conversation about the Eucharist:

Jennie,
The Lord's Supper is a lot harder than baptism because there are less Scriptures on it. Not only that, but I'm firmly convinced that the Scriptures that do mention the Lord's Supper/Eucharist/Communion are often at least partially symbolic.

My argument would be that in John 6, when Jesus says to eat his body and drink his blood, he is talking in the present tense, not in the future. They were already supposed to be eating his flesh and drinking his blood. Since that didn't mean biting him, it's obviously symbolic.

In fact, Jesus sort of says so in Jn. 6:35: "I am the Bread of Life; he that comes to me shall never hunger, and he that believes in me will never thirst."

Does this not strongly suggest that coming to him is eating of him and believing in him is drinking of him?

It's just a chapter later when he says, "If anyone is thirsty, let him come to me and drink. He that believes in me, as the Scripture has said, out of belly rivers of living water will flow" (7:37-38).

Now, keep in mind that I am aware that Ignatius, a man chosen by the apostle John to lead the church in Antioch, says that communion is "the medicine of immortality, the antidote which prevents us from dying, and a cleansing remedy driving away evil so that we should live in God through Jesus Christ."

He adds that the gnostics don't eat the Eucharist because they don't agree that it's the flesh of our Savior, Jesus Christ.

The fact is, none of us like the priestly hocus pocus [hoc est corpus] that goes on in the Catholic Church. I was raised Catholic, and I can tell you that if the Catholic Church were the church of our Lord Jesus Christ and if its Eucharist were the body of our Lord Jesus Christ, then there ought to be a lot of sick and dead Catholics (1 Cor. 11:30). The fact is, though, that the Catholic Church has awful fruit, it is not the church, its communion is not the body of Christ, and its priestly hocus pocus is as false as it seems to be.

But ...

I've never met a free Christian that didn't love the idea that the bread of communion is "the medicine of immortality."

Think about it. If communion can make an unworthy partaker ill or dead, shouldn't it be able to communicate grace to the worthy partaker?

Like baptism, there's no indication that anyone considered the Lord's Supper to be purely symbolic until at least the Reformation. Zwingli did not believe it to be the actual body of Christ, but I don't think he considered it purely symbolic, either.

However, there's so much more to be said on the subject of the Lord's Supper that it makes me tired to think about it.

For example, the word "communion" is a silly word. The Greek word it comes from is koinonia, the word for fellowship. If we want to speak English, then we ought to translate 1 Cor 10:16 should be translated, "The cup of blessing which we bless, is it not the fellowship of the blood of Christ? The bread which we break, is it not the fellowship of the body of Christ?"

I don't believe this is referring to physical eating. I believe it is referring to the fellowship of the church. The blood of Christ not only forgives sin and cleanses us from our weaknesses, but it also gives us fellowship with one another (1 Jn. 1:7-9).

Paul also entirely puts the context of the Lord's Supper into the fellowship of the church. We have discern the Lord's body, he says. What was he rebuking them for? He was rebuking them for not taking care of each other. Some went hungry, others were drunk. This is what it means to not discern the Lord's body. That intense self-examination people go through is not what God is after. He wants us to eat and drink as participants in the fellowship of the body of Christ, joined to one another by the body and blood of Christ.

So I don't think the Eucharist is purely symbolic, but I believe the effect of it is spiritual. There's no physical transformation. That's ridiculous, and it could be tested by science, anyway.

I believe all of God's "symbols" are not mere symbols. They convey power.

Baptism does something because it is, as you say, an act of obedience to the Word of God. It is our response to the Gospel, the answer to God from a good conscience or the appeal to God for a good conscience. Either way, it was meant to be our "sinner's prayer" or our initial act of obedience.

The Eucharist, too, is both an act of fellowship for the body and a meal that brings grace from heaven, the product of our faith and worship, not the product of the bread and wine itself. The bread and wine is to remember him, but in remembering him, he responds. God inhabits the praises of his people.

The early churches universally took those things seriously. Speaking for them, it was important to them. It was so important that if a person was sick when the Lord's Supper was served, the deacons brought some to the sick person's home after the meeting.

Of course, back then it was a meal, not a tiny cracker. So it's possible that they delivered it to the sick person as food, a meal they needed, not just as a ceremony.

I've been forced to ramble a bit because that's all I know to do on this subject. It's so wide, and there's areas that seem to me to be free for interpretation. I can say that the early church clearly did not see the meal as symbolic, and I can say the Catholic Church has gone too far and gotten silly and powerless, but where in between we should land? Now that's a question, and I've only thrown out some bits of evidence to help decide.

Shammah


My response (so far):
Paul (Shammah),
Your answer is very helpful, even though you thought it was rambling. I have a thought about the Eucharist being partly symbolic. Could it be that the bread of the Eucharist, like the water of baptism, is symbolic, but that the act of faith of the believer in response to God is the part that brings the benefit? In other words, the believers fellowship together in faith by obeying Jesus' command to 'do this in remembrance of Me' and God in turn is with us and gives us His grace and goodness in a special way in return. But are we missing out on this by not understanding the nature of the Supper? Are we missing out on the benefits of it by thinking it's symbolic, and also by not really being in full fellowship as we are meant to?
Thanks for taking the time to address my question.
In Christ,
Jennie

UPDATE: Paul's response:
I found a neat quote on this just today from the Anabaptists:

"Those who believe receive remission of sins, not by but in baptism. ... They trust in the merits of the blood of Christ. Then they receive the sign of obedience, water baptism, as proof before God and his church that they firmly believe in the remission of sins through Jesus Christ as it was preached and taught to them from the Word of God. When all this takes place, they receive remission of their sins in baptism."

That's from Menno Symons. If I'm translating the Dutch title correctly, it's Explanation of the Christian Baptism.

That's to say, I agree wholeheartedly with your "the bread of the Eucharist, like the water of baptism, is symbolic, but that the act of faith of the believer in response to God is the part that brings the benefit."

In addition, I assure you that you are correct and modern believers are missing out on lots of things because of unbelief. We have grown used to a powerless Christianity. I have been learning to walk in faith for 25 years, but America is bathed in unbelief, and I have a long ways to go to be the kind of faith-filled believer that Stephen and others were in the early church.

Paul/Shammah

The Word, the Spirit, and the Body Spread the Gospel and Make the Body One

There is one body and one Spirit, just as you were called in one hope of your calling; one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in you all. Ephesians 4:4-6


1 Thessalonians 1:2-10

2 We give thanks to God always for you all, making mention of you in our prayers, 3 remembering without ceasing your work of faith, labor of love, and patience of hope in our Lord Jesus Christ in the sight of our God and Father, 4 knowing, beloved brethren, your election by God. 5 For our gospel did not come to you in word only, but also in power, and in the Holy Spirit and in much assurance, as you know what kind of men we were among you for your sake.
6 And you became followers of us and of the Lord, having received the word in much affliction, with joy of the Holy Spirit, 7 so that you became examples to all in Macedonia and Achaia who believe. 8 For from you the word of the Lord has sounded forth, not only in Macedonia and Achaia, but also in every place. Your faith toward God has gone out, so that we do not need to say anything. 9 For they themselves declare concerning us what manner of entry we had to you, and how you turned to God from idols to serve the living and true God, 10 and to wait for His Son from heaven, whom He raised from the dead, even Jesus who delivers us from the wrath to come.

The Body of Christ is One in Love

“As the Father loved Me, I also have loved you; abide in My love. If you keep My commandments, you will abide in My love, just as I have kept My Father’s commandments and abide in His love.
“These things I have spoken to you, that My joy may remain in you, and that your joy may be full. This is My commandment, that you love one another as I have loved you. Greater love has no one than this, than to lay down one’s life for his friends. You are My friends if you do whatever I command you. John 15:9-14

Ephesians 4

1 I, therefore, the prisoner of the Lord, beseech you to walk worthy of the calling with which you were called, 2 with all lowliness and gentleness, with longsuffering, bearing with one another in love, 3 endeavoring to keep the unity of the Spirit in the bond of peace. 4 There is one body and one Spirit, just as you were called in one hope of your calling; 5 one Lord, one faith, one baptism; 6 one God and Father of all, who is above all, and through all, and in you all.

7 But to each one of us grace was given according to the measure of Christ’s gift. 8 Therefore He says:


“ When He ascended on high,
He led captivity captive,
And gave gifts to men.”

9 (Now this, “He ascended”—what does it mean but that He also first descended into the lower parts of the earth? 10 He who descended is also the One who ascended far above all the heavens, that He might fill all things.)
11 And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, 12 for the equipping of the saints for the work of ministry, for the edifying of the body of Christ, 13 till we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ; 14 that we should no longer be children, tossed to and fro and carried about with every wind of doctrine, by the trickery of men, in the cunning craftiness of deceitful plotting, 15 but, speaking the truth in love, may grow up in all things into Him who is the head—Christ— 16 from whom the whole body, joined and knit together by what every joint supplies, according to the effective working by which every part does its share, causes growth of the body for the edifying of itself in love.

Thoughts of Francis Turretin: Roman Catholics and History

Thoughts of Francis Turretin: Roman Catholics and History

Why You Have to Listen to the Spirit: Britt Mooney

'Why You Have to Listen to the Spirit', on Britt Mooney's blog, Drunken Mystic

A Gift from God

A Gift from God

This is My Commandment, That You Love One Another

“Therefore whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on the rock: and the rain descended, the floods came, and the winds blew and beat on that house; and it did not fall, for it was founded on the rock. Matthew 7:24-25

John 15

1 “I am the true vine, and My Father is the vinedresser. 2 Every branch in Me that does not bear fruit He takes away; and every branch that bears fruit He prunes, that it may bear more fruit. 3 You are already clean because of the word which I have spoken to you. 4 Abide in Me, and I in you. As the branch cannot bear fruit of itself, unless it abides in the vine, neither can you, unless you abide in Me.
5 “I am the vine, you are the branches. He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing. 6 If anyone does not abide in Me, he is cast out as a branch and is withered; and they gather them and throw them into the fire, and they are burned. 7 If you abide in Me, and My words abide in you, you will ask what you desire, and it shall be done for you. 8 By this My Father is glorified, that you bear much fruit; so you will be My disciples.

9 “As the Father loved Me, I also have loved you; abide in My love. 10 If you keep My commandments, you will abide in My love, just as I have kept My Father’s commandments and abide in His love.
11 “These things I have spoken to you, that My joy may remain in you, and that your joy may be full. 12 This is My commandment, that you love one another as I have loved you. 13 Greater love has no one than this, than to lay down one’s life for his friends. 14 You are My friends if you do whatever I command you. 15 No longer do I call you servants, for a servant does not know what his master is doing; but I have called you friends, for all things that I heard from My Father I have made known to you. 16 You did not choose Me, but I chose you and appointed you that you should go and bear fruit, and that your fruit should remain, that whatever you ask the Father in My name He may give you. 17 These things I command you, that you love one another.

18 “If the world hates you, you know that it hated Me before it hated you. 19 If you were of the world, the world would love its own. Yet because you are not of the world, but I chose you out of the world, therefore the world hates you. 20 Remember the word that I said to you, ‘A servant is not greater than his master.’ If they persecuted Me, they will also persecute you. If they kept My word, they will keep yours also. 21 But all these things they will do to you for My name’s sake, because they do not know Him who sent Me. 22 If I had not come and spoken to them, they would have no sin, but now they have no excuse for their sin. 23 He who hates Me hates My Father also. 24 If I had not done among them the works which no one else did, they would have no sin; but now they have seen and also hated both Me and My Father. 25 But this happened that the word might be fulfilled which is written in their law, ‘They hated Me without a cause.’

26 “But when the Helper comes, whom I shall send to you from the Father, the Spirit of truth who proceeds from the Father, He will testify of Me. 27 And you also will bear witness, because you have been with Me from the beginning.

If you keep My commandments, you will abide in My love

Nevertheless I have this against you, that you have left your first love. Remember therefore from where you have fallen; repent and do the first works, or else I will come to you quickly and remove your lampstand from its place—unless you repent.
Revelation 2:4-5


Matthew 7

24 “Therefore whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on the rock: 25 and the rain descended, the floods came, and the winds blew and beat on that house; and it did not fall, for it was founded on the rock.
26 “But everyone who hears these sayings of Mine, and does not do them, will be like a foolish man who built his house on the sand: 27 and the rain descended, the floods came, and the winds blew and beat on that house; and it fell. And great was its fall.”
28 And so it was, when Jesus had ended these sayings, that the people were astonished at His teaching, 29 for He taught them as one having authority, and not as the scribes.

Without Love I Am Nothing

Though I speak with the tongues of men and of angels, but have not love, I have become sounding brass or a clanging cymbal. And though I have the gift of prophecy, and understand all mysteries and all knowledge, and though I have all faith, so that I could remove mountains, but have not love, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, but have not love, it profits me nothing.
1 Corinthians 13:1-3

Revelation 2:1-7

1 “To the angel of the church of Ephesus write,
‘These things says He who holds the seven stars in His right hand, who walks in the midst of the seven golden lampstands: 2 “I know your works, your labor, your patience, and that you cannot bear those who are evil. And you have tested those who say they are apostles and are not, and have found them liars; 3 and you have persevered and have patience, and have labored for My name’s sake and have not become weary. 4 Nevertheless I have this against you, that you have left your first love. 5 Remember therefore from where you have fallen; repent and do the first works, or else I will come to you quickly and remove your lampstand from its place—unless you repent. 6 But this you have, that you hate the deeds of the Nicolaitans, which I also hate.
7 “He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes I will give to eat from the tree of life, which is in the midst of the Paradise of God.”’

Walking in the Spirit: Paul Pavao

Paul Pavao has a short post on his blog, 'The Rest of the Old, Old Story,' called "Walking in the Spirit." It talks about how believers need each other to help conquer the struggles we have in our Christian walk and how we should focus on the one next thing that God is showing us to do because that one thing is what He gives us grace to do.

A More Excellent Way: Love is the Greatest Gift and the First Commandment

But earnestly desire the best gifts. And yet I show you a more excellent way. 1 Corinthians 12:31


1 Corinthians 13

1 Though I speak with the tongues of men and of angels, but have not love, I have become sounding brass or a clanging cymbal. 2 And though I have the gift of prophecy, and understand all mysteries and all knowledge, and though I have all faith, so that I could remove mountains, but have not love, I am nothing. 3 And though I bestow all my goods to feed the poor, and though I give my body to be burned, but have not love, it profits me nothing.
4 Love suffers long and is kind; love does not envy; love does not parade itself, is not puffed up; 5 does not behave rudely, does not seek its own, is not provoked, thinks no evil; 6 does not rejoice in iniquity, but rejoices in the truth; 7 bears all things, believes all things, hopes all things, endures all things.
8 Love never fails. But whether there are prophecies, they will fail; whether there are tongues, they will cease; whether there is knowledge, it will vanish away. 9 For we know in part and we prophesy in part. 10 But when that which is perfect has come, then that which is in part will be done away.
11 When I was a child, I spoke as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things. 12 For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known.
13 And now abide faith, hope, love, these three; but the greatest of these is love.

One Body, Many Members: One Loaf, Many Grains Broken and Made One

1 Corinthians 12

1 Now concerning spiritual gifts, brethren, I do not want you to be ignorant: 2 You know that you were Gentiles, carried away to these dumb idols, however you were led. 3 Therefore I make known to you that no one speaking by the Spirit of God calls Jesus accursed, and no one can say that Jesus is Lord except by the Holy Spirit.
4 There are diversities of gifts, but the same Spirit. 5 There are differences of ministries, but the same Lord. 6 And there are diversities of activities, but it is the same God who works all in all. 7 But the manifestation of the Spirit is given to each one for the profit of all: 8 for to one is given the word of wisdom through the Spirit, to another the word of knowledge through the same Spirit, 9 to another faith by the same Spirit, to another gifts of healings by the same Spirit, 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. 11 But one and the same Spirit works all these things, distributing to each one individually as He wills.

12 For as the body is one and has many members, but all the members of that one body, being many, are one body, so also is Christ. 13 For by one Spirit we were all baptized into one body—whether Jews or Greeks, whether slaves or free—and have all been made to drink into one Spirit. 14 For in fact the body is not one member but many.
15 If the foot should say, “Because I am not a hand, I am not of the body,” is it therefore not of the body? 16 And if the ear should say, “Because I am not an eye, I am not of the body,” is it therefore not of the body? 17 If the whole body were an eye, where would be the hearing? If the whole were hearing, where would be the smelling? 18 But now God has set the members, each one of them, in the body just as He pleased. 19 And if they were all one member, where would the body be?
20 But now indeed there are many members, yet one body. 21 And the eye cannot say to the hand, “I have no need of you”; nor again the head to the feet, “I have no need of you.” 22 No, much rather, those members of the body which seem to be weaker are necessary. 23 And those members of the body which we think to be less honorable, on these we bestow greater honor; and our unpresentable parts have greater modesty, 24 but our presentable parts have no need. But God composed the body, having given greater honor to that part which lacks it, 25 that there should be no schism in the body, but that the members should have the same care for one another. 26 And if one member suffers, all the members suffer with it; or if one member is honored, all the members rejoice with it.
27 Now you are the body of Christ, and members individually. 28 And God has appointed these in the church: first apostles, second prophets, third teachers, after that miracles, then gifts of healings, helps, administrations, varieties of tongues. 29 Are all apostles? Are all prophets? Are all teachers? Are all workers of miracles? 30 Do all have gifts of healings? Do all speak with tongues? Do all interpret? 31 But earnestly desire the best gifts. And yet I show you a more excellent way.

A Discussion About Baptism

Following is a discussion I had with Paul Pavao after reading his views on baptism on his website, Christian History for Everyman, on this page.


Hello Paul,
I have a sincere question about baptism being more than a symbolic act of obedience, which as a Baptist for most of my life I've always believed. I have been talking to Catholics on my blog and have always stressed that faith in the gospel comes first and then baptism as a sign of faith. I don't understand how baptism can actually confer salvation, because one has already been regenerated by faith, isn't that so? What exactly happens at Baptism? Has faith not completed justification? I want to understand this. Catholics teach that Baptism is what justifies. I think they say regeneration occurs then if the person has faith. How is what you are saying different than what they are saying?

Paul Pavao's response:
The thing that helped me most with baptism was comparing it to the sinner's prayer, something I believe Peter does in 1 Peter 3:21. Peter says baptism now saves us, and then he explains how it saves us. It saves us by being the appeal to God for (or from) a good conscience.

The KJV and other versions have answer or pledge in the place of appeal, but after reading through several lexicons, I would argue that the NASB's "appeal" is the only reasonable translation there.

So, baptism is an appeal to God for a good conscience.

That fits very well with the verses on baptism in the NT. In Acts 2:38, Jews ask Peter what they should do since they are convicted about crucifying Christ. He tells them repent and be baptized for (eis - into) the remission of sins, and they'll receive the Holy Spirit. See how that fits with 1 Pet. 3:21? They wanted a clean conscience. He told them to be baptized, and their sins would be forgiven, and they'd receive the Holy Spirit.

Baptism was the way they carried out their faith. It was their "sinner's prayer."

Of course, you know there's no sinner's prayer in the NT. Read through Acts, and you'll see that everyone was baptized immediately, the same day. Baptism was the apostles' sinner's prayer. The Philippian jailer was baptized in the middle of the night!!! (Acts 16)

When Paul had been convicted by Christ on the road to Damascus, Christ sent him to wait there. Ananias came and told him, "What are you waiting for? Arise and be baptized and wash away your sins, calling on the name of the Lord!" (Acts 22:16).

So Paul, too, washed his sins away in baptism, despite having seen the Lord 3 days earlier. Baptism was his sinner's prayer.

The early church believed the same way. All Christians believed in baptismal regeneration, including the Reformers, all the way into the 17th century. A symbolic baptism has to be the worst-attested doctrine believed by any large group of Christians ever. It's new, it obviously violates many Scriptures on baptism.

Baptists and others like them deal with this by using verses on faith to teach about and argue for their version of baptism. They have to. Pretty much all the verses on baptism clearly disagree with them. Church history disagrees with them--100%, across the board--all the way until a century AFTER the Reformation.

So here's how what I teach differs from the Roman Catholics. One, the Catholics baptize babies. That's an indication that they think baptism does something spiritual even apart from faith. I don't believe that.

I believe baptism is an appeal to God for a good conscience. Babies can't do that. We believe, and then we join ourselves to Christ in baptism. In the beginning, it was really that simple. It wasn't that baptism was a magic rite. It was the baptism was the proper response of a believer to hearing the Gospel of Jesus Christ and believing.

Okay, so here's the real difficult issue:

What about those that don't know?

What about me personally? I was witnessed to by pentecostal believers. They believed, like the Baptists, that baptism is symbolic. So rather than have me respond to God with baptism, as the Bible teaches, they had me pray a prayer. Of course, even the prayer was ineffectual, because like Cornelius in Acts 10, I had received the Holy Spirit as soon as I heard the Gospel and said I believe it. The power of the Spirit fell on me, gave me a good conscience, and changed my whole world as soon as I said, "Yes, I believe."

I was baptized a month later, wondering what good such an act was, because doing the "public testimony" seemed so meaningless as to be ridiculous. What sort of public testimony is baptism nowadays? Lots of people have been baptized. Many of them repeatedly. Most of them live lives that are a testimony AGAINST Christ.

So baptism is a lousy public testimony. Live a holy life! That's a great public testimony.

And, Scripturally, how does one explain Paul baptizing the Philippian jailer in the middle of the night? What sort of public testimony was that? How about Cornelius with Peter? It seems clear Cornelius was baptized in his house, on the spot. What sort of public testimony was that?

I believe God makes exceptions. I believe he made an exception for the thief on the cross. I believe he made an exception for Cornelius, pouring out the Spirit on him before baptism.

I believe he makes exceptions for us ignorant 21st century Christians who think baptism is symbolic and can be waited on. He forgives our sins and fills us with the Spirit because we ask him to by a sinner's prayer or a prayer to be filled with the Spirit. Being merciful, loving, and kind, he answers that prayer.

Scripturally, though, the example set for us--and the command of Christ--is that baptism be the appeal to God for a good conscience, not something else, not even an actual verbal prayer.

I hope that answers your question. Justification does come upon faith, but faith always acts. So responding to the Gospel by an act of faith, such as baptism or the sinner's prayer (one being biblical and one being the tradition of Charles Finney and D.L. Moody) does not contradict justification by faith. Instead, it shows us what justification by faith looks like.

Remember, Peter didn't say in Acts 2:38, "You don't have to do anything. You have already believed, so you're justified." No, he said, "Repent and be baptized."

Clearly, those Jews believed . How could the be cut to the heart, as the Scripture says, unless they had believed what Peter taught? Yet, Peter still told them to repent and be baptized.

One needs to perform an initial act of faith.

I'd love to say more about Peter's initial act of faith, but this email is long enough. The first time Peter received a command of the Lord, it was to throw his nets on the other side of the boat (Luke 5). When he did so, the effect was incredible. He acknowledged he was a sinner, and then, when the boat got to land, he forsook everything and followed Christ.

Amazing, isn't it? Jesus didn't tell him to be baptized, to read the Scriptures, or any such thing. Instead, he told him only to throw his nets on the other side of the boat. Peter said, "At your word, I will do it."

He did it. The response to the Word, by obeying it, was like eating it. The Word was implanted in his heart like a seed and he was born again (Jam. 1:21 w 1:18). At that point, because he responded/obeyed, he didn't need to be told he was a sinner. He didn't need to be told to follow Christ. The Word of God was now in him, and so he knew what he was supposed to do!

Of course, I know there's issues with me saying he was born again there and not later, after he repented for denying Christ. But Jesus said that Zaccheus was saved (Luk 19) right there on the spot. There, once again, the Word of God (Jesus) told Zaccheus something simple. He told him to hurry, to come down, and that Jesus would eat with him. Zaccheus complied, and the Word of God was planted in his soul. Jesus didn't have to teach him to repay those he'd cheated. He knew already because the Word was in him.

Then, as I said, Jesus said that salvation had come to him that very day. It had! And it was because of his positive response to the Word of God.

Baptism is our positive response to the Word of God. It's like eating it. When we respond, the Word of God will go down in us like a seed, saving our souls.

Well, I guess I did say all of that about Peter. Sorry for the long email. I hope it's a blessing to you.

Paul Pavao

Paul,
Lots of ideas have been going through my mind since I read your email, and I've also read a few more things on your websites about baptism and other things that have helped clarify the issue. I think I'm understanding what you have said, though its possible I'm interpreting it through my own perspective, so I want to tell you what I think you are saying and see if I'm understanding.
You mentioned 1 Peter 3:21 in which he says baptism saves us, not by the water washing our bodies, but by the appeal from or for a good conscience toward God. I'm thinking that you and Peter are saying that the water isn't doing anything, but it's what's happening in the person and between the person and God that is effective. It's the faith that brings forth
obedience that is what saves the person, not the water itself. When thinking of baptism I always get stuck wondering how water can do anything, and end up saying that it's the faith that does it, by the power of God, and that it's the first act of obedience, 'to fulfill all righteousness' as Jesus said. I always say that baptism is a sign of faith. I guess that falls short of the whole truth; maybe I should go further and say that it is an act of obedience that completes our saving faith....

This is getting long, but i wanted to say something about what you said about Peter obeying Jesus about casting the nets, that when he obeyed the Word, it was like eating it, and it went down into his heart like a seed and saved him. That reminded me of John 6 at the second half of the chapter, where Jesus calls Himself the bread of life. I have talked to Catholics about this on my blog because they believe that passage is about the eucharist and say that eating the bread is what saves us. I argued that eating the bread, or the body of Christ, really means believing Him by faith and living on His word. It also reminded me of a study I had just started reading about the Lord's Supper, which i just posted a link to this week, which says that we as believers are one loaf of bread and communion should emphasize this unity with each other and Christ, as we are His body. So Peter eating the word, or the bread of life, unites him with Jesus and with the rest of the loaf, the other believers too. Of course, after you said that baptism isn't just symbolic, then it occurred to me that you might have a different perspective on the Lord's supper than the Baptists who say it is symbolic. I've been wondering about that for a while because the way it's done isn't right to me....
I have many thoughts, but they'll have to wait. Thank you for taking the time to share. I believe it has blessed me as you hoped.
In Christ,
Jennie

The Voice of Truth by Casting Crowns: Video

Here's another of my favorite songs, also by Casting Crowns.

The Normal Christian Life and Catholicism: Berean Beacon

Here is an article by Richard Bennett of Berean Beacon which compares and contrasts the Christian life of scripture with the general Roman Catholic experience.

Visits to Candyland: Works Aren't Evil

Here is a discussion over at Visits to Candyland which is basically about the difference between 'works' and 'fruits'. I think the conclusion may be that 'works' can be 'good fruits' if they are done while walking 'in the Spirit' rather than 'in the flesh'.

The Confession of St. Patrick

Here is a link to 'The Confession of St. Patrick' which is Patrick's own testimony of his salvation. Following is the first part of the 'Confession'.

The Confession of St.Patrick
Translated from the Latin by Ludwig Bieler

I am Patrick, a sinner, most unlearned, the least of all the faithful, and utterly despised by many. My father was Calpornius, a deacon, son of Potitus, a priest, of the village Bannavem Taburni; he had a country seat nearby, and there I was taken captive.

I was then about sixteen years of age. I did not know the true God. I was taken into captivity to Ireland with many thousands of people — and deservedly so, because we turned away from God, and did not keep His commandments, and did not obey our priests, who used to remind us of our salvation. And the Lord brought over us the wrath of his anger and scattered us among many nations, even unto the utmost part of the earth, where now my littleness is placed among strangers.

And there the Lord opened the sense of my unbelief that I might at last remember my sins and be converted with all my heart to the Lord my God, who had regard for my abjection, and mercy on my youth and ignorance, and watched over me before I knew Him, and before I was able to distinguish between good and evil, and guarded me, and comforted me as would a father his son.

Hence I cannot be silent — nor, indeed, is it expedient — about the great benefits and the great grace which the lord has deigned to bestow upon me in the land of my captivity; for this we can give to God in return after having been chastened by Him, to exalt and praise His wonders before every nation that is anywhere under the heaven.

Because there is no other God, nor ever was, nor will be, than God the Father unbegotten, without beginning, from whom is all beginning, the Lord of the universe, as we have been taught; and His son Jesus Christ, whom we declare to have always been with the Father, spiritually and ineffably begotten by the Father before the beginning of the world, before all beginning; and by Him are made all things visible and invisible. He was made man, and, having defeated death, was received into heaven by the Father; and He hath given Him all power over all names in heaven, on earth, and under the earth, and every tongue shall confess to Him that Jesus Christ is Lord and God, in whom we believe, and whose advent we expect soon to be, judge of the living and of the dead, who will render to every man according to his deeds; and He has poured forth upon us abundantly the Holy Spirit, the gift and pledge of immortality, who makes those who believe and obey sons of God and join theirs with Christ; and Him do we confess and adore, one God in the Trinity of the Holy Name.

For He Himself has said through the Prophet: Call upon me in the day of thy trouble, and I will deliver thee, and thou shalt glorify me. And again He says: It is honourable to reveal and confess the works of God.

Although I am imperfect in many things, I nevertheless wish that my brethren and kinsmen should know what sort of person I am, so that they may understand my heart's desire. I know well the testimony of my Lord, who in the Psalm declares: Thou wilt destroy them that speak a lie. And again He says: The mouth that belieth killeth the soul. And the same Lord says in the Gospel: Every idle word that men shall speak, they shall render an account for it on the day of judgment.

And so I should dread exceedingly, with fear and trembling, this sentence on that day when no one will be able to escape or hide, but we all, without exception, shall have to give an account even of our smallest sins before the judgment of the Lord Christ.

For this reason I had in mind to write, but hesitated until now; I was afraid of exposing myself to the talk of men, because I have not studied like the others, who thoroughly imbibed law and Sacred Scripture, and never had to change from the language of their childhood days, but were able to make it still more perfect. In our case, what I had to say had to be translated into a tongue foreign to me, as can be easily proved from the savour of my writing, which betrays how little instruction and training I have had in the art of words; for, so says Scripture, by the tongue will be discovered the wiseman, and understanding, and knowledge, and the teaching of truth.

The Legacy of the True Historical Patrick by Richard Bennett

Here is a historical account of St. Patrick that attempts to separate myth from truth. Following is the first part of the article.

Ireland has a very distinctive history. It was an island untouched by the Roman legions, and Patrick, the Evangelist, brought to it the Gospel of grace. Patrick was himself descended from a family that had been, for two generations at least, in Christ Jesus. His father, he tells us was “the deacon Calpurnius, son of the late Potitus, a presbyter, of the settlement of Bannaven Taburniae.”1 These facts are recorded in Patrick’s own testimony of faith. This authentic document is preserved in five manuscripts: one in the Book of Armagh of the seventh century, the second in the Cotton Library of the tenth century, a third in the French monastery of St. Vedastus, and two more in the Cathedral Library of Salisbury. This authenticated document is the main source of both the person and the mission of Patrick, and also his clear statement of the Gospel of grace.

Patrick was born in the year 373 in a town on the River Clyde in Roman Britain, now a part of Scotland. When he was sixteen years old, Patrick was captured by a band of pirates who sold him to a chieftain in what is now county Antrim in Northern Ireland. For six years he tended flocks. In his testimony he tells us, “I was taken captive before I knew what I should desire and what I should shun.”3 It was during the time of his captivity that he turned from his careless ways and came to a saving knowledge of Christ Jesus. He was convicted that he was a sinner. In his own words,

“before I was humbled I was like a stone lying in deep mire, and He that is mighty came and in His mercy raised me up and, indeed, lifted me high up and placed me on top of the wall. And from there I ought to shout out in gratitude to the Lord for His great favours in this world and for ever, that the mind of man cannot measure.”4

Patrick, like so many of the godly men of history, found God’s favor in the riches of the grace of Christ. This was the theme echoing throughout the testimony of Patrick, in his own words “I am greatly God’s debtor, because he granted me so much grace.”5 He then grew in the grace of God. Having believed on “the only begotten of the Father, full of grace and truth,”6 he directly received “of his fullness...grace for grace.”7 In his own words,

“More and more did the love of God, and my fear of Him and faith increase, and my spirit was moved so that in a day [I said] from one up to a hundred prayers, and in the night a like number; besides I used to stay out in the forests and on the mountain and I would wake up before daylight to pray in the snow, in icy coldness, in rain, and I used to feel neither ill nor any slothfulness, because, as I now see, the Spirit was burning in me at that time.”8

Patrick relates how, after six years, he escaped and after a difficult journey on land and sea returned to his people in Scotland. In his own words, “I was again in Britain with my family [kinsfolk], and they welcomed me as a son, and asked me, in faith, that after the great tribulations I had endured I should not go any where else away from them.”9

His Direct Mission from the Lord

Like the Apostle Paul, he received a clear and personal call from the Lord to preach the Gospel in the land of his former captivity. He described his call in these words,

“I saw a man whose name was Victoricus coming as if from Ireland with innumerable letters, and he gave me one of them, and I read the beginning of the letter: ‘The Voice of the Irish’, and as I was reading the beginning of the letter I seemed at that moment to hear the voice of those who were beside the forest of Foclut which is near the western sea, and they were crying as if with one voice: ‘We beg you, holy youth, that you shall come and shall walk again among us.’ And I was stung intensely in my heart so that I could read no more, and thus I awoke. Thanks be to God, because after so many years the Lord bestowed on them according to their cry”10

He speaks of being called again in dream another night, but makes it clear how he interpreted what was happening by the Scriptures. He wrote, “‘Likewise the Spirit helps us in our weakness; for we know not how to pray as we ought. But the Spirit Himself intercedes for us with sighs too deep for utterance.’” And again, “‘The Lord our advocate intercedes for us.’” Thus, Patrick relies on Scripture to understand his experience and to see that it was the Lord Himself who was calling him. In his own words, “‘He who gave his life for you, He it is who speaks within you.’”11 He understood that Christ Jesus, who had died for his sins, was the One who was calling him to work as an evangelist in the very island where he had been held captive.

A second historical document from Patrick’s own hand is his letter to Coroticus. In it he explains his assignment from God to a foreign nation for the glory of eternal life that is in Christ Jesus. His own words are the following, “Thus I am a servant in Christ to a foreign nation for the unspeakable glory of life everlasting which is in Christ Jesus our Lord.”12 This is a major factor in understanding Patrick. He knew himself as a sinner and found salvation where only sinners find it, “in Christ Jesus our Lord.”13 The first words of his testimony read, “I, Patrick, a sinner, a most simple countryman, the least of all the faithful and most contemptible to many.” Likewise, in the beginning of his letter to Coroticus he states, “I, Patrick, a sinner, unlearned, resident in Ireland”. Quite clearly Patrick saw himself as a sinner. He did not look to some spark of life from within himself or to some ritual; rather, he looked unto Christ Jesus. Patrick’s words, “unspeakable glory of life everlasting which is in Christ Jesus our Lord” shows his distinct and personal comfort and courage in Christ. Totally unlike religion that looks to rituals, Patrick had his eyes set on the Lord. Catholicism now, and to some extent even in Patrick’s time, looks to sacraments as necessary for salvation.14 Patrick saw himself only as a sinner saved by grace in Christ Jesus. Patrick’s message is that salvation is totally in Christ alone — a message utterly diverse from that of Roman Catholicism then and now.

There is more here on Wikipedia about the 'two Patricks theory'.

Baptist Global Response: Help for Chile Earthquake Victims

I found a website for Baptist Global Response which has an online donation form to send money to help earthquake victims in Chile. BGR has also been working in Haiti and in other areas around the world.

Thoughts of Francis Turretin: Joseph Ratzinger (aka Benedict XVI) and David T. King

Thoughts of Francis Turretin: Joseph Ratzinger (aka Benedict XVI) and David T. King

Slovakia and the Political Influence of the Catholic Church: Berean Beacon Video

Here is a new video from Berean Beacon about the political influence of the Catholic Church in Slovakia.

The Pope’s Plans on Organizing Political, Economic and Religious Activities Worldwide: Richard Bennett

Here is an article by Richard Bennett of Berean Beacon called "The Pope’s Plans on Organizing
Political, Economic and Religious Activities Worldwide". Here is a link to the Vatican document, Caritas In Veritate.

Richard's concerns may seem far-fetched, but it was not so long ago in history that the papacy had much more political power than it has now. Time will tell, and prophecy already has foretold these things. See my series of posts on 'The Harlot Church'. This false church that has left her husband and linked with worldly governments, first as her protectors and then also in order to gain power for herself, has been seen before and it is prophesied that she'll be seen again at the end, persecuting the true church whose faith will be tested and perfected by the trials she endures. The Lord tells all believers who recognize the Great Whore of Babylon to “Come out of her, my people, lest you share in her sins, and lest you receive of her plagues. For her sins have reached to heaven, and God has remembered her iniquities." Revelation 18:4-5 This first of all means to come out of any church that has killed or persecuted believers in Christ in the past, or is doing it in the present. The Roman Catholic Church is not the only one who has done this, though it far exceeds any other in this. Many protestant churches have histories of this as well. It means to recognize our sins and repent of them. See Revelation 2 and 3 which contains Jesus Christ's judgments and commands to the churches. We shouldn't assume that we are innocent without examining ourselves and our churches in light of God's word. Please read and pray with the fear of the LORD.

Are All Images of Christ Unlawful?

I read the following paragraph here:
Icons violate the Second Commandment that bans visual representations of God, including Jesus Christ. This is also known as “idolatry.” The Scripture makes clear that God hates idolatry and forbids a representation in art of what is divine.32 Making images to repre-sent God corrupts those who use them.33 Images teach lies about God.34 God cannot be represented in art and all who practice idolatry are commanded to repent.35 Just as in the Old Testament, so also in the New Testament does the Holy Spirit warn true believers, “Little children, keep yourselves from idols.”36.
Then I did a search on the subject of 'portraying Jesus in images or pictures for art or worship' and found an article by Jeffrey J. Meyers called 'Vere Homo, The Case for Pictures of Jesus: a Critical Examination of Seeing Jesus by Peter Barnes' I have a special interest in this subject for several reasons: because I love art, especially art that depicts humanity; because I am a visual artist that loves to draw the human face and form; because I am a believer and love Jesus Christ; because I myself have drawn or painted pictures trying to depict Jesus in a Bible story setting or of His face during His passion; and finally because, while I don't think any one picture has captured Him, I believe seeing pictures of Jesus in action along with pictures that foreshadow or symbolize Him such as in the video slide show I did of 'He Chose the Nails' can act as a storytelling device to remind us of aspects of God's amazing plan for the salvation of mankind. Because of all these reasons, reading that first paragraph filled me with dismay; I want to please God and not be disobedient to Him. I questioned my husband about it, and he said he generally doesn't like pictures or movies of Jesus because they never can capture the reality of who He is. He felt that it may not necessarily be wrong, but it would depend on the use of the images and the heart of the person who created them or used them. So I did the search and found the above article, which basically said the same thing my husband said. The author believes that according to early church history, images were considered lawful for art and education but not for uses of devotion and worship. Of course, in history this changed when much of the organized church decided to allow images for worship. The reformation in general reversed this decision in its churches and went back to either no images or images used for education and art only. His article is a refutation of a severe Reformed position that allows no images of any kind for any purpose. The author shows that this position is absurd scripturally and historically. He believes that it can be shown that icons, statues, portraits that are used for worship, veneration, and devotion are unlawful but that images made and used for education and art are lawful. He also discusses the difference between the art that God commanded to be created and used in the temple, which was used to show aspects of His glory and plan, and images that were created or appropriated by men to use in worshipping God or other gods. I believe Meyers does a good job of sorting out the different aspects of this subject.