Monday, November 14, 2022

Apart From Works

The majority of evangelicals, by use of their proof text methodology, misquote and abuse the various verses that say "apart from works." This is where their erroneous Sola Fide—faith alone—doctrine is derived. First of all, they willfully leave off the fact that, if they bothered to finish quoting such verses in their entirety, they either say or allude to "works of the Law." It is a specific type of works. Second, they miss the fact that "apart from works" applies only to our deliverance from slavery to sin.

Yahweh transforms us by forgiving our sins and giving us the Holy Spirit to make us new creatures, created in Christ Jesus to do good deeds. Yahweh does all of this apart from works (Eph. 2:8-10). None of this, however, has any effect upon the judgment of Yahweh's mercy. His judgment was already fair, and He was already merciful.

I have written several times on the fact that the majority of evangelicals misinterpret Romans 7:14-25. They keep attempting to interpret it experientially rather than exegetically. They interpret it based upon tradition rather than upon Scripture. In order to understand what is going on in Romans 7:13-25, you need to understand verses 7-12. When you understand these verses, Paul's statements in verses 15 and 19 are not difficult to comprehend.

Romans 7 is the Law of Sin and Death. Any Bible teacher worth his salt understands this. Romans 7 informs us that sin in our flesh prevents us from living righteously. The chapter ends with a cry for deliverance from the sin that dwells in our wretched body. We commit sin and it leads to death because of the judgment according to works. Our sins cause us to perish at the Judgment Seat. Yahweh's judgment has never changed. Hundreds of passages of Scripture acknowledge that Yahweh has always been merciful, so His mercy has never changed. So what needed to change?

"But if the wicked man turns from all his sins which he has done and keeps all My statutes and does justice and righteousness, he shall surely live; he shall not die. All his transgressions which he has done will not be remembered against him; because of his righteousness which he has done, he will live. Do I have any pleasure in the death of the wicked,” declares Lord Yahweh, “is it not that he should turn from his ways and live?" Ezekiel 18:21-23

Please pay close attention to this passage. If people repent, Yahweh will forget all their wickedness and they will live because of the righteous deeds they perform after their repentance. This is a very merciful and fair judgment, would you not agree? Again, what needed to change?

Our ability to repent and live righteously (holy) needed to change.

Yahweh also put in place the Law of the Spirit of Life (Rom. 8:2). Romans 8 is the natural life of the Christian. Because Jesus became a man and obeyed unto death, all who believe in Him become righteous. We become obeyers (Rom. 16:26). Romans 8:3-4 informs us that "what the Law could not do, ... God did by sending His Son in the likeness of sinful flesh and as an offering for sin ... so that the righteous requirement of the Law might be fulfilled by us, who do not walk according to the flesh but according to the Spirit." This all happens "apart from works."

Our works cannot deliver us from our Romans 7 state. That is the point, which many evangelicals miss. Apart from works and by faith in the working of Yahweh, He delivers us from the flesh by putting it to death. He crucifies us with Jesus (Gal. 2:20), buries us with Jesus (Rom. 6:3), raises us from the dead by giving us the life of Jesus (Gal. 2:20; Rom. 6:3-11), gives us the Spirit of faith, and baptizes us for the remission of sins without requiring any works of us (Acts 2:38). This is how we are born again, made new creatures who were created to do good deeds (Eph. 2:10). Problem solved!

Through faith in Jesus, we are transformed into obeyers. We have been delivered from our past sins. We are now the people Ezekiel 18:21-23 described. This transformation is so great that Peter says we become "partakers of the divine nature, having escaped the corruption that is in the world by lust" (2 Pet. 1:3-4). Romans 8:12-13 concludes with this simple fact: "So then, brothers, we are under obligation, not to the flesh, to live according to the flesh—for if you are living according to the flesh, you must die, but if by the Spirit you are putting to death the practices of the body, you will live."

Paul verified this when he said, "I discipline my body and make it my slave, so that, after I have preached to others, I myself will not be disqualified" (1 Cor. 9:27). That word, "disqualified," is the exact same word as used in 2 Corinthians 13:5 where Paul instructs his audience to test and examine themselves as to whether they are truly in the faith.

Christians live in John 1:7. We live holy lives obedient to Yahweh. When we fall into sin, we repent and mourn and weep. This is how we end up blameless at the Judgment Seat of Jesus (Jude 24-25). This is righteousness by faith apart from works combined with judgment by works. This is how Paul could say we are justified by faith and James could say we are justified by works (living faith; faith in action).

The early Christians understood that obedience was a key element of salvation. The majority of evangelicals today believe that all you need is faith, without any obedience. These people would do well to re-read the words of Jesus. Though maybe they believe He was merely making a suggestion...

Saturday, November 12, 2022

The Early Christians on Non-violence

From the very beginning, Christians had always renounced war, violence, and killing of every sort. The writings of the early Christians make this clear:

"We who formerly murdered one another now refrain from making war even upon our enemies" —Justin Martyr

"We have learned not to return blow for blow, nor to go to law with those who plunder and rob us. Instead, even to those who strike us on one side of the face, we offer the other side also." —Athenagoras

"The Christian does no harm even to his enemy." —Tertullian

"God puts His prohibition on every sort of man-killing by that one inclusive commandment: 'You shall not kill.' " —Tertullian

"To those who inquire of us from where we come, or who is our founder, we reply that we have come agreeably to the counsels of Jesus. We have cut down our hostile, insolent, and wearisome swords into plowshares. We have converted into pruning hooks the spears that were formerly used in war. For we no longer take up 'sword against nation,' nor do we 'learn war anymore.' That is because we have become children of peace for the sake of Jesus, who is our Leader." —Origen

"Christians do not attack their assailants in return, for it is not lawful for the innocent to kill even the guilty." —Cyprian

Many Christians today spout off about "self-defense," trying to differentiate between "persecution for their faith" and "being assailed in general." What does Scripture teach? What did Jesus say? You profess to be a Christian and yet oppose the very words of your Master. Surely you can see the irony and hypocrisy.

It is an interesting fact that Augustine, Luther, and Calvin repudiated several of Jesus' teachings, and willfully contradicted Him, saying it was perfectly fine for Christians to go to war and commit violence as long as they did so with "love" in their heart. Both Luther and Calvin set themselves up as the Pope of their own religious sects and committed the same atrocities that the Roman Catholics had committed in the name of "God." Many professing Christians today have embraced this same unbiblical mentality, especially professing Christians in the United States. American "Christianity" is a joke! Pride and self-preservation are elevated in today's professing Christians, while the Christians of the first three centuries were humble and counted their lives as nothing. There is quite the stark contrast between the early Christians and today's professing "Christians."

Letter to Diognetus, A.D. 80 - 200
Christians … love all men, and are persecuted by all. They are unknown and condemned; they are put to death, and restored to life.  They are poor, yet make many rich;  they are in lack of all things, and yet abound in all; they are dishonored, and yet in their very dishonor are glorified. They are evil spoken of, and yet are justified; they are reviled, and bless;  they are insulted, and repay the insult with honor; they do good, yet are punished as evil-doers. When punished, they rejoice as if quickened into life. They are assailed by the Jews as foreigners, and are persecuted by the Greeks; yet those who hate them are unable to assign any reason for their hatred. (ch. 5)

Justin Martyr, c. A.D. 150
"For out of Zion shall go forth the law, and the word of the Lord from Jerusalem. And he shall judge among the nations, and shall rebuke many people; and they shall beat their swords into ploughshares, and their spears into pruning hooks: nation shall not lift up sword against nation, neither shall they learn war any more" [Is. 2:3]. And that this did come to pass, we can convince you.

For from Jerusalem men went out into the world, twelve in number and these illiterate, of no ability in speaking; but by the power of God they proclaimed to every race of men that they were sent by Christ to teach to all the word of God. Now we who used to murder one another do not only refrain from making war upon our enemies, but also, that we may not lie nor deceive our examiners, willingly die confessing Christ.

For that saying, "The tongue has sworn but the mind is unsworn" [a justification for lying used in Justin's time], might be imitated by us in this matter. But if the soldiers enrolled by you, who have taken the military oath, prefer their allegiance to their own life, parents, country, and all kindred, though you can offer them nothing incorruptible, it would be truly ridiculous if we, who earnestly long for incorruption, should not endure all things in order to obtain what we desire from him who is able to grant it. (First Apology 39)

We who were filled with war, mutual slaughter, and every wickedness have each, through the whole earth, changed our warlike weapons—our swords into ploughshares and our spears into implements of tillage. In their place, we cultivate godliness, righteousness, philanthropy, faith, and hope, which we have from the Father himself through the One who was crucified. (Dialogue with Trypho 110)

Athenagoras, A.D. 177
For when they know that we cannot endure even to see a man put to death, though justly; who of them can accuse us of murder or cannibalism? Who does not reckon among the things of greatest interest the contests of gladiators and wild beasts, especially those which are given by you? But we, deeming that to see a man put to death is much the same as killing him, have abjured such spectacles. How, then, when we do not even watch, lest we should contract guilt and pollution, can we put people to death? And when we say that those women who use drugs to bring on abortion commit murder and will have to give an account to God for the abortion, on what principle should we commit murder? (A Plea for the Christians 35)

Clement of Alexandria, c. A.D. 190
For we are not to delineate the faces of idols, we who are prohibited to cleave to them; nor a sword, nor a bow, since we follow peace. (The Instructor III:11)

Tertullian, c. A.D. 210
The Christian does no harm even to his foe. (Apology 46)

Hippolytus, c. A.D. 225
They will inquire concerning the works and occupations of those are who are brought forward for instruction. If someone is a pimp who supports prostitutes, he shall cease or shall be rejected. If someone is a sculptor or a painter, let them be taught not to make idols. Either let them cease or let them be rejected. If someone is an actor or does shows in the theater, either he shall cease or he shall be rejected. If someone teaches children (worldly knowledge), it is good that he cease. But if he has no (other) trade, let him be permitted. A charioteer, likewise, or one who takes part in the games, or one who goes to the games, he shall cease or he shall be rejected. If someone is a gladiator, or one who teaches those among the gladiators how to fight, or a hunter who is in the wild beast shows in the arena, or a public official who is concerned with gladiator shows, either he shall cease, or he shall be rejected. If someone is a priest of idols, or an attendant of idols, he shall cease or he shall be rejected. A military man in authority must not execute men. If he is ordered, he must not carry it out. Nor must he take military oath. If he refuses, he shall be rejected. If someone is a military governor, or the ruler of a city who wears the purple, he shall cease or he shall be rejected. The catechumen or faithful who wants to become a soldier is to be rejected, for he has despised God. The prostitute, the wanton man, the one who castrates himself, or one who does that which may not be mentioned, are to be rejected, for they are impure. A magus shall not even be brought forward for consideration. An enchanter, or astrologer, or diviner, or interpreter of dreams, or a charlatan, or one who makes amulets, either they shall cease or they shall be rejected. If someone's concubine is a slave, as long as she has raised her children and has clung only to him, let her hear. Otherwise, she shall be rejected. The man who has a concubine must cease and take a wife according to the law. If he will not, he shall be rejected.(Apostolic Tradition 15:6-7; 16:1-16)

Origen, c. AD 225
Who among the believers does not know the words in Isaiah? "In the last days the mountain of the Lord shall be revealed, and the house of the Lord on the top of the mountains, and it shall be exalted above the hills. All nations shall come to it. Many people shall go and say, 'Come, and let us go up to the mountain of the Lord, to the house of the God of Jacob, and he will teach us his way, and we will walk in it." For out of Zion shall go forth a law, and a word of the Lord from Jerusalem. He shall judge among the nations, and shall rebuke many people. They shall beat their swords into ploughshares, and their spears into pruning-hooks; nation shall not lift up sword against nation; neither shall they learn war any more [Isa. 1:2-5]. (Letter from Origen to Africanus 15) [The early Christians used Isaiah 1:2-5 so regularly that every Christian was familiar with it, believing this passage to be fulfilled by Jesus and His apostles who brought the Word of the Lord from Jerusalem to the entire world, creating a kingdom that lived in peace and refused warfare.

Cyprian, c. A.D. 250
The whole world is wet with mutual blood, and murder, which in the case of an individual is admitted to be a crime, yet is called a virtue when it is committed wholesale. Impunity is claimed for the wicked deeds, not on the plea that they are guiltless, but because the cruelty is perpetrated on a grand scale. (Letters of Cyprian I:6)

Friday, November 11, 2022

The Early Christians on Community of Goods

Barnabas, c. A.D. 70-130
You will share all things with your neighbor. You will not call things your own. For if you are partakers in common of things that are incorruptible, how much more [should you be] of those things which are corruptible.

Justin Martyr, c. A.D. 160
We who used to value above everything the acquisition of wealth and possessions, now bring what we have into a common stock, and share with everyone in need.

Clement of Alexandria, c. A.D. 195
All things therefore are common, and not for the rich to appropriate an undue share. Therefore, the expression, "I possess and possess in abundance; why then should I not enjoy?" is suitable neither to the man, nor to society. But more worthy of love is this: "I have; why should I not give to those who need?" . . . I know very well that God has given to us the liberty of use. But only so far as is necessary. And He has determined that the use should be common. For it is monstrous for one to live in luxury, while many are in need.

Tertullian, c. A.D. 197
[Addressed to Pagans:] Family possessions, which usually destroy brotherhood among you, create fraternal bonds among us. Being one in mind and soul, we do not hesitate to share our earthly goods with one another. All things are common among us, except our wives.

The Early Christians on Giving

Letter to Diognetus, A.D. 80 - 200
If you love Him, you will be an imitator of his kindness. Do not marvel that a man may become an imitator of God. He can, if he is willing.

It is not by ruling over his neighbors, or by seeking to hold the supremacy over those that are weaker, or by being rich and showing violence towards those that are inferior, that happiness is found. Not by any of these things can one become an imitator of God. These things do not at all constitute His majesty.

On the contrary, the one who is an imitator of God is he who takes upon himself the burden of his neighbor; who, in whatever ways he may be superior, is ready to benefit another who is deficient; who, whatever things he has received from God, he distributes to the needy and thus becomes a god to those who receive from him. (ch. 10)

The Didache, A.D. 80 - 160
You shall not turn away from him that is in need, but you shall share all things with your brother and shall not say that they are your own. For if you share what is immortal, how much more things which are temporary? (ch. 4)

Pseudo-Barnabas, A.D. 100-130
Do not be quick to reach out your hands to take, while draw them back from giving. … You shall share all things with your neighbor; you shall not call things your own; for if you are partakers in common of things which are incorruptible, how much more of those things which are corruptible! … You shall not hesitate to give, nor murmur when you give. Give to everyone that asks you, and you will know who is the good Repayer of the reward. (Letter of Barnabas 19)

Justin, c. A.D. 150
The wealthy among us help the needy; and we always keep together. We bless the Maker of all through his Son Jesus Christ, and through the Holy Spirit for all things with which we are supplied.

On the day called Sunday, all who live in cities or in the country gather together to one place. … They who are well-to-do—and willing—give what each thinks fit. What is collected is deposited with the president [someone presiding over the meetings], who helps the orphans and widows, those who through sickness or any other cause are in need, and those who are in prison and the strangers sojourning among us. In a word he takes care of all who are in need. (First Apology 67)

Irenaeus, c. A.D. 185
The Lord ... instead of the law enjoining the giving of tithes, [told us] to share all our possessions with the poor. (Against Heresies IV:13:3)

[The Jews] consecrated the tithes of their goods to Him, but those who have received liberty set aside all their possessions for the Lordís purposes. They bestow joyfully and freely even the more valuable portion of their property, since they have the hope of better things, like that poor widow who cast all her living into the treasury of God. (Against Heresies IV:18:2)

Tertullian, c. A.D. 200
There is no buying and selling of any sort in the things of God. Though we have our treasure chest, it is not made up of purchase money, as of a religion that has its price.

On the monthly day, if he likes, each puts in a small donation, but only if it be his pleasure and only if he be able. For there is no compulsion, all is voluntary.

These gifts are, as it were, piety's deposit fund. For they are not taken from there and spent on feasts, drinking bouts, and eating houses. They are to support and bury poor people, to supply the needs of boys and girls destitute of means and parents and of old persons confined now to the house.

They also benefit such, too, as have suffered shipwreck. And if there happen to be any in the mines, banished to the islands, or shut up in the prisons for nothing but their fidelity to the cause of God's Church; they become the nurslings of their confession. (Apology 39)

In truth, we are not able to give alms both to your human and your heavenly mendicants [beggars]; nor do we think that we are required to give any but to those who ask for it. Let Jupiter then hold out his hand and get, for our compassion spends more in the streets than yours does in the temples. But your other taxes will acknowledge a debt of gratitude to Christians; for in the faithfulness which keeps us from fraud upon a brother, we make conscience of paying all their dues. (Apology 42)

John Chrysostom
But what is the common talk? "He [the poor] has," they say, "the common allowance." What is that to you? For you will not be saved because I give, nor if the church bestows have you blotted out your own sins (cf. Tobit 4:10-11). Is it for this reason that you don't give, because the church ought to give to the needy? Because the priests pray, will you never pray yourself? And because others fast, will you be continually drunk? Do you not know that God did enact almsgiving not so much for the sake of the poor as for the sake of the persons themselves who bestow? (Homilies on First Corinthians. Homily XXI. Par. 11.)

Wednesday, November 9, 2022

The Early Christians on Holiness

Clement of Rome, A.D. 96
Since we are the portion of the Holy One, let us do all those things which pertain to holiness: let us avoid all evil-speaking, all abominable and impure embraces, together with all drunkenness, pursuit of change, all abominable lusts, detestable adultery, and execrable pride. "For God," it says, "resists the proud but gives grace to the humble" [Prov. 3:34; Jam. 4:6; 1 Pet. 5:5]. Let us hold firmly, then, to those to whom grace has been given by God. Let us clothe ourselves with harmony and humility, always exercising self-control, standing far away from all whispering and slander, being justified by our works and not our words. For it says, "He that speaks much shall also hear much in answer. And does he that is quick to speak deem himself righteous? Blessed is he that is born of woman, who lives but a short time. Do not be given to much speaking [Job. 11:2-3]. Let our praise be in God, not from ourselves, for God hates those that commend themselves. Let testimony to our good deeds be given by others, as it was in the case of our righteous forefathers. Boldness, arrogance, and audacity belong to those that are accursed of God, but moderation, humility and meekness to such as are blessed by him. (1 Clement 30)

Ignatius, A.D. 110
For as long as there is not implanted in you any one lust which is able to torment you, you live in God… . For those who are carnal are not able to do spiritual things … (Letter to the Ephesians 8)

Let us, then, be imitators of the Lord in meekness, and let us compete to see who shall more especially be injured and oppressed and cheated. (ibid. 10)

The beginning is faith, and the end is love. Now these two, being inseperably connected together, are of God, while all other things which are needed for a holy life follow after them. No man making a profession of faith continues sinning, nor does he that possesses love hate anyone. The tree is made manifest by its fruit, and so those that profess themselves to be Christians shall be recognized by their conduct. For the work of profession is not needed now, but that one be found continuing in the power of faith to the end. (ibid. 14)

It is better for a man to be silent and be [a Christian], than to talk and not be one. It is good to teach, if he who speaks also acts. There is one Teacher, who spoke and it was done. Even those things which he did in silence are worthy of the Father. He who possesses the Word of Jesus is truly able to hear even his very silence, so that he may be perfect and may both act as he speaks and be recognized by his silence. There is nothing that is hidden from God. Our very secrets are near to him. Therefore, let us do everything as those who have him dwelling in us. (ibid. 15)

There are two kinds of coins, the one of God, the other of the world, and each of these has its special character stamped upon it. The unbelieving are of this world; but the believing have, in love, the character of God the Father by Jesus Christ, by whom, if we are not in readiness to die into his suffering, his life is not in us. (Letter to the Magnesians 5)

Pseudo-Barnabas, A.D. 120 - 130
Let us utterly flee from all the works of iniquity, lest they should take hold of us. Let us hate the error of our present time, so that we may set our love on the world to come. Let us not give loose reins to our soul, that it should have the freedom to run with sinners and the wicked, lest we become like them. (Letter of Barnabas 4)

The Scripture says, "Woe to those who are wise in their own opinion and prudent in their own sight" [Is. 5:21]. Let us be spiritually-minded. Let us be a perfect temple to God. As much as in us lies, let us meditate on the fear of God, and let us keep his commandments, so that we may rejoice in his ordinances. (Letter of Barnabas 4)

Letter to Diognetus, A.D. 80 - 200
If you love Him, you will be an imitator of his kindness. Do not marvel that a man may become an imitator of God. He can, if he is willing.

It is not by ruling over his neighbors, or by seeking to hold the supremacy over those that are weaker, or by being rich and showing violence towards those that are inferior, that happiness is found. Not by any of these things can one become an imitator of God. These things do not at all constitute His majesty.

On the contrary, the one who is an imitator of God is he who takes upon himself the burden of his neighbor; who, in whatever ways he may be superior, is ready to benefit another who is deficient; who, whatever things he has received from God, he distributes to the needy and thus becomes a god to those who receive from him.

Do this, and you shall see, while still on earth, that God in the heavens rules over [the universe]. Then you shall begin to speak the mysteries of God. Then shall you both love and admire those that suffer punishment because they will not deny God. Then shall you condemn the deceit and error of the world because you shall know what it is to truly live in heaven. You shalt despise that which is esteemed to be death here, when you shall fear what is truly death: that which is reserved for those who shall be condemned to the eternal fire, which shall afflict those even to the end that are committed to it. (ch. 10)

Justin Martyr, c. A.D. 150
We … formerly delighted in fornication but now embrace chastity alone. We who formerly used magical arts, dedicate ourselves to the good and unbegotten God. We who valued above all things the acquisition of wealth and possessions now bring what we have into a common stock and share with everyone in need. We who hated and destroyed one another and because of their different customs would not live with men of a different tribe, now since the coming of Christ, live familiarly with them, pray for our enemies, and try to persuade those who hate us unjustly to live conformably to the good precepts of Christ, so that they may become partakers with us of the same joyful hope of a reward from God the ruler of all. (First Apology 14)

But there is no other [way] than this: to become acquainted with this Christ, to be washed in the fountain spoken of by Isaiah for the remission of sins; and for the rest, to live sinless lives. (Dialogue with Trypho, ch. 44).

Hermas, c. A.D. 160
[The angel of repentance] said to me, "You now have these commandments. Walk in them, and exhort your hearers so that their repentance may be pure during the remainder of their life. … "

I said to him, "Sir, these commandments are great and good and glorious and fitted to gladden the heart of the man who can perform them. But I do not know if these commandments can be kept by man because they are exceptionally difficult."

He answered … me, "If you consider it certain that they can be kept, then you will easily keep them, and they will not be difficult. But if you come to imagine that they cannot be kept by man, then you will not keep them. Now I say to you that if you do not keep them, but neglect them, you will not be saved, nor your children, nor your family, since you have already determined for yourself that these commandments cannot be kept by man."

… "O fool, senseless and doubting, don't you see how great the glory of God is? … [God] created the world for the sake of man, subjected all creation to him, and gave him power to rule over everything under heaven. If man is the lord of of the creatures of God and rules over everything, is he not able to be Lord also of these commandments?

"For," said he, "the man who has the Lord in his heart can also be Lord of all and of every one of these commandments, but to those who have the Lord only on their lips … the commandments are hard and difficult. Therefore, you who are empty and fickle in your faith, put the Lord in your heart, and you will know that there is nothing easier, sweeter, or more manageable than these commandments." (Shepherd of Hermas II:12:3-4)

Athenagoras, A.D. 177
Among us you will find uneducated persons, craftsmen, and old women, who, if they are unable in words to prove the benefit of our doctrine, yet by their deeds exhibit the benefit arising from their persuasion of its truth. They do not rehearse speeches, but exhibit good works; when struck, they do not strike again; when robbed, they do not go to law; they give to those that ask of them, and love their neighbors as themselves. (A Plea for the Christians 11)

You know that those whose life is directed towards God as its rule, so that each one may be blameless and irreproachable before him, will not entertain even the thought of the slightest sin. For if we believed that we were going to live only in this present life, then we might be suspected of sinning, through being enslaved to flesh and blood or overcome by gain or carnal desire, but since we know that God is witness to what we think and say both by night and by day—and that he, being light, sees all things in our heart—we are persuaded that when we are removed from this present life we shall live another life better than the present one … or if we fall with everyone else, a worse one and in fire. On these grounds it is not likely that we would wish to do evil or deliver ourselves over to the great Judge to be punished. (A Plea for the Christians 32)

Irenaeus, A.D. 183 - 186
We receive a certain portion of his Spirit, tending towards perfection and preparing us for incorruption, being little by little accustomed to receive and bear God, which the apostle calls "an earnest" [deposit], that is, a part of the honor which has been promised us by God. … This earnest, thus dwelling in us, renders us spiritual even now, and the mortal is swallowed up in immortality. … This does not take place by the a casting away of the flesh, but by the impartation of the Spirit. (Against Heresies V:8:1)

Clement of Alexandria, c. A.D. 190
It is time, then, for us to say that the pious Christian alone is rich and wise, and of noble birth, and thus call and believe him to be Godís image, and also His likeness, having become righteous and holy and wise by Jesus Christ, and so far already like God. Accordingly this grace is indicated by the prophet, when he says, "I said that ye are gods, and all sons of the Highest" [Ps. 82:6]. For us—yes, us—he has adopted and wishes to be called the Father of us alone, not of the unbelieving. (Exhortation to the Heathen 12)

As far, however, as we can, let us try to sin as little as possible. For nothing is so urgent in the first place as deliverance from passions and disorders, and then the checking of our liability to fall into sins that have become habitual. It is best, therefore, not to sin at all in any way, which we assert to be the prerogative of God alone; next to keep clear of voluntary transgressions, which is characteristic of the wise man; thirdly, not to fall into many involuntary offenses, which is peculiar to those who have been excellently trained. Not to continue long in sins, let that be ranked last. But this also is salutary to those who are called back to repentance, to renew the contest. (The Instructor, Bk. II, ch. 1)

Tertullian, c. A.D. 200
It is mainly the deeds of a love so noble that lead many to put a brand upon us. "See," they say, "how they love one another," for they themselves are animated by mutual hatred. "How they are ready even to die for one another!" For they themselves will sooner put to death… .  No  tragedy causes trouble in our brotherhood, [and] the family possessions, which generally destroy brotherhood among you, create fraternal bonds among us. One in mind and soul, we do not hesitate to share our earthly goods with one another. All things are common among us but our wives. (Apology 39)

When Christians are brought before you on the mere ground of their name, is there ever found among them an ill-doer ... ? It is always with your folk the prison is steaming, the mines are sighing, the wild beasts are fed: it is from you the exhibitors of gladiatorial shows always get their herds of criminals to feed up for the occasion. You find no Christian there unless it is simply for being one; or if one is there as something else, a Christian he is no longer. (Apology 44)

The Christian confines himself to the female sex ... The Christian husband has nothing to do with any but his own wife ... A Christian with grace-healed eyes is sightless in this matter [i.e., looking on women for lust]; he is mentally blind against the assaults of passion ... the Christian does not play the proud man even to the pauper ... the Christian, even when he is condemned, gives thanks ... the Christian is noted for his faithfulness even among those who are not of his religion ... the Christian does no harm to his foe. (Apology 46)

Minucius Felix, AD 160-230
Do you boast of the fasces [bundle of rods with ax blade at end used as symbol of magisterial power] and the magisterial robes? Are you elevated by nobility of birth? Do you praise your parents?  Yet we [Christians] are all born with one lot; it is only by virtue that we are distinguished.

We therefore, who are estimated by our character and our modesty, reasonably abstain from evil pleasures and from your pomps and exhibitions, the origin of which is in connection with sacred things we know, and we condemn their mischievous enticements. For in the chariot games who does not shudder at the madness of the people brawling among themselves? or at the teaching of murder in the gladiatorial games? In the scenic games also the madness is not less, but the debauchery is more prolonged: for now a mimic either expounds or shows forth adulteries; now a nerveless player, while he feigns lust, suggests it; the same actor disgraces your gods by attributing to them adulteries, sighs, hatreds; the same provokes your tears with pretended sufferings, with vain gestures and expressions. (The Octavius 37)

Hippolytus, d. c. A.D. 235
If there is a day on which there is no instruction, let each one at home take a holy book and read in it sufficiently what seems profitable. (Apostolic Tradition 36:1)

Commodianus, c. A.D. 240
A law is given to the unrighteous man so that he may restrain himself. Therefore, he ought to be free from ill will; you ought to as well! You sin twice against God, if your strife reaches your brother. You will not avoid sin following your former way of life.  Thou hast once been washed [i.e., baptized]: shall you be able to be immersed again? (Instructions of Commodianus 47)

Tuesday, November 8, 2022

The Early Christians on Fellowship

Anonymous, A.D. 80 – 130
[Christians] marry, as do all others. ... They have a common table, but not a common bed. (Letter to Diognetus 5)

Ignatius, c. A.D. 110
Take heed to come together often to give thanks to God and show forth his praise. For when you assemble frequently in the same place, the powers of Satan are destroyed and the destruction at which he aims is prevented by the unity of your faith. Nothing is more precious than peace, by which all war, both in heaven and earth, is brought to an end. (Letter to the Ephesians 13)

Labor together with one another. Strive in company together. Run together; suffer together; sleep together; awake together, as the stewards, assessors, and servants of God. (Letter to Polycarp 6)

Pseudo-Barnabas, A.D. 120 - 130
Do not, by retiring apart, live a solitary life, as though you were already justified. Instead, coming together in one place, inquire together about what will help all of you. (Letter of Barnabas 4)

You shall seek out the faces of the saints every day, either by laboring in word and going to exhort them, meditating how to save a soul by the Word, or with your hands you will work for the redemption of your sins. (Letter of Barnabas 19)

The Didache, A.D. 80 - 160
You shall seek out the faces of the saints every day so that you may rest upon their words. You shall not long for  division, but shall bring those who contend to peace …You shall not turn away from him that is in need, but you shall share all things with your brother and shall not say that they are your own. For if you share what is immortal, how much more things which are temporary? (ch. 4)

Justin Martyr, c. A.D. 150
Since our persuasion by the Word, we stand aloof from [the demons involved in idolatry] and follow the only unbegotten God through His Son.

We who formerly delighted in fornication now embrace chastity alone. We who formerly used magical arts dedicate ourselves to the good and unbegotten God. We who valued above all things the acquisition of wealth and possessions now bring what we have into a common stock and share with every one in need. We who hated and destroyed one another and would not live with men of a different tribe because of their different customs now, since the coming of Christ, share the same fire with them.

We pray for our enemies and attempt to persuade those who hate us unjustly to live according to the good precepts of Christ. This is so that they may become partakers with us of the same joyful hope of a reward from God, the Ruler of all. (First Apology 14)

We … continually remind each other of these things. The wealthy among us help the needy, and we always keep together. For all things with which we are supplied, we bless the Maker of all through his Son Jesus Christ and through the Holy Spirit.

On the day called Sunday, all who live in cities or in the country gather together in one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits. Then, when the reader has ceased, the president [I think this means whichever brother is presiding, but no one knows for sure] verbally instructs and exhorts to the imitation of these good things.

Then we all rise together and pray, and … when our prayer is ended, bread and wine and water are brought, and the president in like manner offers prayers and thanksgivings according to his ability, and the people assent, saying Amen. There is a distribution to each and a participation of that over which thanks have been given, and to those who are absent a portion is sent by the deacons.

They who are well to do and willing give what each thinks fit, and what is collected is deposited with the president. He helps the orphans, widows and those who, through sickness or any other cause, are in need. [He helps] those who are in bonds and the strangers sojourning among us. In a word [he] takes care of all who are in need.

But Sunday is the day on which we all hold our common assembly, because it is the first day on which God, having made a change in darkness and matter, made the world. On the same day Jesus Christ our Savior rose from the dead. For he was crucified on the day before that of Saturn [Saturday], and on the day after that of Saturn, which is the day of the Sun, he appeared to his apostles and disciples and taught them these things. (First Apology 67)

Tertullian, c. A.D. 210
It is mainly the deeds of a love so noble that lead many to label us. "See," they say, "How they love one another!" For themselves are animated by mutual hatred. "How they are ready even to die for one another!" For they themselves will sooner put to death.

They are angry with us, too, because we call each other brethren. There is no other reason for this, I think, than because among them names of consanguinity are given in mere pretence of affection. ...

How much more fittingly they are called and counted brothers who have been led to the knowledge of God as their common Father? Who have drunk in one Spirit of holiness? Who from the same womb of a common ignorance have agonized into the same light of truth?

But perhaps the very reason we are regarded as having less right to be considered true brothers is that no tragedy causes dissension in our brotherhood. Or maybe it is that the family possessions, which generally destroy brotherhood among you, create fraternal bonds among us. One in mind and soul, we do not hesitate to share our earthly goods with one another. All things are common among us but our wives. (Apology, ch. 39)

Hippolytus, d. c. A.D. 235
Let the servants [deacons] and elders assemble daily at the place which the overseer [bishop] shall appoint for them. Especially do not let the servants neglect to assemble every day unless sickness prevents them. When they have all assembled they shall instruct those who are in the church. Having also prayed, let each one go about his own business. (Apostolic Tradition 33:1)

Monday, November 7, 2022

The Early Christians on Community

Ignatius, c. A.D. 110
Labor together with one another. Strive in company together. Run together; suffer together; sleep together; awake together, as the stewards, assessors, and servants of God. (Letter to Polycarp 6)

Letter to Diognetus, A.D. 80 - 200
[Christians] have a common table, but not a common bed. (ch. 5)

Justin Martyr, c. A.D. 150
We who formerly delighted in fornication now embrace chastity alone. ... We who valued above all things the acquisition of wealth and possessions now bring what we have into a common stock and share with every one in need. We who hated and destroyed one another and would not live with men of a different tribe because of their different customs now, since the coming of Christ, share the same fire with them. (First Apology 14)

Tertullian, c. A.D. 210
It is mainly the deeds of a love so noble that lead many to label us. "See," they say, "How they love one another!" For themselves are animated by mutual hatred. "How they are ready even to die for one another!" For they themselves will sooner put to death. ... the family possessions, which generally destroy brotherhood among you, create fraternal bonds among us. One in mind and soul, we do not hesitate to share our earthly goods with one another. All things are common among us but our wives. (Apology, ch. 39)

Saturday, November 5, 2022

Preaching and Its Audience

"Preaching" is not done in or to the Lord's Congregation ("Church"). Biblically, preaching is done to the lost; teaching is done to the congregation.

There are two terms used in the New Testament: "preach" from kerusso, and "preach the Gospel" from euaggelizo. Obviously, eaggelizo is where we get the term "evangelize" from. The other word, kerusso, means "to herald, to proclaim, to publish." "Preaching" is often substituted for "evangelizing" throughout most Bibles.

Jesus gave evangelists to the Congregation in order to evangelize the lost. He gave shepherds (elders) to the Congregation in order to teach the believers. The only people who do both are apostles (church planters). The reason being is that they win the lost and then instruct them as believers.

1 Timothy 5:17 is frequently abused by translators. The Greek has en logos alone, which means "in word," but is often translated incorrectly as "preaching," or, in the case of the Legacy Standard Bible, inserts "preaching" in italics before the translation "in word." "Preaching" is not in view in this passage. "Preaching" is unnecessary for believers. "Teaching" is didasko and catechizo.

Once again, the epistles to Timothy and Titus are not "pastoral" letters; they are apostolic letters. Timothy and Titus were not "pastors"; they were apostolic workers (itinerant church planters). Modern "pastors" are informed more by "tradition" than by actual Scripture. This is extremely unfortunate and just leads to confusion.

Accepting Jesus As Personal Saviour?

The question is asked, "Why should we accept Jesus as our personal Savior?" It may surprise you to know that such terminology, including "Asking Jesus into your heart," is relatively brand new in history. None of the Reformers, nor John and Charles Wesley, used such terminology; least of all the early Christians of the first three centuries. However, if you ask most modern "pastors" this question, they immediately turn to Romans 10:9-10:

"that if you confess with your mouth Jesus as Lord, and believe in your heart that god raised Him from the dead, you will be saved; for with the heart a person believes, leading to righteousness, and with the mouth he confesses, leading to salvation."

First of all, quoting this passage should include verse 8: "But what does it say? "The word is near you, in your mouth and in your heart"—that is, the word of faith which we are preaching." Secondly, modern "pastors" think in terms of "tradition" rather than Scripture. Do you see any reference to Jesus as Saviour in this passage? No, no you do not!

The "you" in this passage is singular, not plural. In other words, it is addressing individualsnot groups of believers. In old English Bibles, such as Tyndale, Geneva, and the KJV, this is made clear by the use of "thee" and "thou" as opposed to "ye."

Jesus is Saviour, regardless of whether we accept it or not. Yahweh calls Him Saviour repeatedly throughout the Gospels. So what is our response supposed to be? Let us observe what Scripture itself says:

The response Peter demanded of the Judaites?
"Repent, and each of you be baptized in the name of Christ Jesus for the forgiveness of your sins; and you will receive the gift of the Holy Spirit." Acts 2:38
The response that was demanded of Saul, before he became the apostle Paul?
"Rise up and be baptized, and wash away your sins, calling on His name." Acts 22:16
The response Paul demanded of the Gentiles when he preached to them?
"I did not prove disobedient to the heavenly vision, but kept declaring both to those of Damascus first, and also at Jerusalem and then throughout all the region of Judea, and even to the Gentiles, that they should repent and turn to God, practicing deeds appropriate to repentance." Acts 26:19-20

Repentance is central to the apostolic Gospel. Those who teach that repentance is a "work" and is not necessary for salvation are teaching "another gospel." *Cough* Dispensationalists. *Cough* In Acts 11:18 we read, "God has granted to the Gentiles also the repentance that leads to life." Repentance leads to life because repentance is belief in the Gospel. How many "pastors" do you hear preaching this biblical truth today? Not many, because most of them have been seduced by easy-believism and their Pope-ish gimmicks of proclaiming people to be "Christians" who really are not.

Jesus can be Saviour because He is God's Son and God's anointed, divine, eternal King, which is proven by His resurrection (of which Romans 10:9-10 is the focus—not His death). The correct response to this revelation is to bow our knee and confess, just as Scripture says:

"To Me every knee shall bow, and every tongue shall confess to God." Rom. 14:11; cf. Phil. 2:10-11

We do not "Ask Jesus into our hearts" or "Accept Jesus as our Saviour." Jesus is Saviour. If we want Him to be our Saviour, we must repent, be baptized, and practice deeds that bear evidence of repentance. This is the biblical prescription for salvation. Any "pastor" who teaches contrary to this is a wolf and should be marked and avoided! Any "pastor" who teaches that Jesus can be your Saviour without being your Lord is likewise a wolf and should be marked and avoided! Jesus died so that "He might be Lord both of the dead and of the living" (Rom. 14:9).

If Jesus is not Lord of your life, you can be certain that He is not Saviour of your life.

Paul's Statement of Faith

"But as for you, speak the things which are proper for sound doctrine. Older men are to be temperate, dignified, sensible, sound in faith, in love, in perseverance.

Older women likewise are to be reverent in their behavior, not malicious gossips nor enslaved to much wine, teaching what is good, so that they may instruct the young women in sensibility: to love their husbands, to love their children, to be sensible, pure, workers at home, kind, being subject to their own husbands, so that the word of God will not be slandered.

Likewise urge the younger men to be sensible; in all things show yourself to be a model of good works, with purity in doctrine, dignified, sound in word which is irreproachable, so that the opponent will be put to shame, having nothing bad to say about us.

Urge slaves to be subject to their own masters in everything, to be pleasing, not contradicting, not pilfering, but demonstrating all good faith so that they will adorn the doctrine of God our Savior in everything." Titus 2:1-10

This, fellow believers, is Paul's definition of 'sound doctrine.' Take notice of all the 'to be' rather than 'to believe' statements. Sound doctrine is teaching that produces godly living. Paul emphasizes this in his second letter to Timothy:

"Nevertheless, the firm foundation of God stands, having this seal, "The Lord knows those who are His," and, "Everyone who names the name of the Lord is to depart from wickedness."" (2:19)

Other apostles agree:

  • "Pure and undefiled religion before our God and Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained by the world." (James 1:27)
  • "The end of all things is at hand; therefore, be of sound thinking and sober spirit for the purpose of prayer. Above all, keep fervent in your love for one another, because love covers a multitude of sins." (1 Peter 4:7-8) No mention is made of correcting our systematic theology!
  • Jesus mentions coming back like a thief in the night repeatedly. In every case, He warns us to be careful of our behaviournot our doctrine! (e.g., Luke 12:45-46)
  • Revelation has seven letters to congregations from Jesus. All of them address the works of those congregations—not their doctrinal teachings! (Rev. 2-3)
  • Matthew reports Jesus as saying that when He judges the sheep and the goats, (Matt. 25:31-46), His only concern will be their kindness towards others.

The comments of the early Christians agree:

"The tree is made manifest by its fruit; so those that profess themselves to be Christians shall be recognized by their conduct." —Ignatius (Epistle to the Ephesians 14)

"There is no other way than this: to become acquainted with this Christ, to be washed in the fountain spoken of by Isaiah for the remission of sins, and for the rest, to live sinless lives." —Justin Martyr (First Apology 44).

When someone joins a "church" today, it is normal for them to be shown a statement of faith and to agree with it. However, how many "churches" inform their members that a person who makes a true profession of faith stops sinning? Worse yet, our statements of faith generally consist of doctrines that can be taught in a classroom but that have little to no effect on our lives.

Paul's "statement of faith" asks a lot concerning our way of living. Doctrine needs to be practical. It must be "doctrine conforming to godliness" (1 Tim. 6:3). On the last day, Jesus will ask how well we have done—not how well we have understood theology (Matt. 25:31-46). Paul knew what would happen to those who lost focus on the transforming righteousness imparted from God:

"If anyone teaches a different doctrine and does not agree with sound words—those of our Lord Jesus Christ—and with the doctrine conforming to godliness, he is conceited, understanding nothing but having a morbid interest in controversial questions and disputes about words, out of which arise envy, strife, slander, evil suspicions, and constant friction between men of depraved mind and deprived of the truth, who suppose that godliness is a means of gain." (1 Tim. 6:3-5)

The early "church" never lost sight of the fact that behaviour is more important than belief. They were more concerned with fruit than with theological dogma. The early Christians were centered on the Lord Jesus and His kingdom. The gospel of the kingdom is not theology; it is about people entering into an obedient love-faith relationship with King Jesus and bearing fruit. God cares more about our fruit than about our supposed "theology." 

25 Qualities Required for Congregational Service (Watchmen and Servants)

  1. Ready on all points: not tricked by the adversary's devices.
  2. Husband of one wife: faithful to care for others, even if unmarried.
  3. Sober: alert and awake to the challenges of life.
  4. Not given to much wine: able to control passions, especially alcohol or drugs.
  5. Sound minded: thinking whole thoughts, keeping God's Word in heart.
  6. Orderly, in step: able to follow and stick to responsibilities.
  7. Hospitable: loving to share and be with others.
  8. Teaching well: always ready and able to instruct with God's Word.
  9. Living the mystery: seeing self as a part of the one Body of Christ.
  10. A good steward: maintaining and properly caring for what God gives.
  11. Not self-willed: overcoming pride and selfish ambition.
  12. But doing God's will: lowly and humble in heart.
  13. Not a striker: never looking to hurt or ridicule others.
  14. Not after shameful gain: knowing that God meets every need.
  15. Patient: not hasty or in a hurry, giving people time to learn and grow.
  16. Not antagonizing: never looking for a fight, accommodating others.
  17. Loving good: thankful for God's blessings in this life.
  18. Not loving worldly wealth: not covetous and trying to be own sufficiency.
  19. Ruling well his own house: keeping his family life in order.
  20. Having Word-living children: training children in the truth.
  21. Grave: showing dignity and godliness with a peaceful way of life.
  22. Just: fair and honest with all, never playing favourites in the Body of Christ.
  23. Holy: pure-hearted and thankful for our sanctification in Christ.
  24. Well proven: experienced in service and loving deeds.
  25. Able to speak God's Word to those inside or outside the Congregation: preaching and teaching.

May we who watch over and serve and maturely lead the Body of Christ take heed to what our Father has called us to do. Let us be like our Lord Jesus in our service and love. Let us follow the qualities and standards set forth in Peter and Paul's epistles so that we can be well-pleasing to our heavenly Father.


Tuesday, November 1, 2022

About Muslims and Islam

[This article has some really great points. Islam is the problem. Educate Muslims as to what Islam actually is and teaches, and you save a person from a corrupt and dangerous ideology.]

by Glen Roberts, Editor of TheReligionofPeace.com

"Don't judge the Muslims that you
know by Islam and don't judge
Islam by the Muslims that you know."

Since we hear from so many critics who either don't take the time to read this site, or simply can't understand the distinction between Islam and Muslims, we thought it best to bring together in one place what we have said in so many others over the years.

Islam is an ideology - a set of ideas. It is not defined by what any Muslim wants it to be, but by what it is. No ideology is above critique — particularly one that explicitly seeks political and social dominance over every person on the planet. Neither is it entitled to human rights, which apply to individuals.

Muslims are individuals. We passionately believe that no Muslim should be harmed, harassed, stereotyped or treated any differently anywhere in the world solely on account of their status as a Muslim.

As an ideology, Islam is not necessarily entitled to equal respect and acceptance. Ideas do not carry equal moral weight. The feelings or number of those who believe does not make the idea true or good. Bad ideas should be challenged before they have bad consequences.

Islam is not simply a belief about God. Islam is a word that means submission. Islam is a set of rules that define a social hierarchy in which Muslims submit to Allah, women submit to men and all non-Muslims submit to Islamic rule. 

Since we don't live in a Muslim country — where censorship, intimidation and brute force are shamelessly employed to protect Islam from intellectual analysis — we are still free to openly exercise our right to debate the merits of the Islamic value system against Western Liberalism...

  • Are men really superior to women as the Qur'an says?
  • Are women intellectually inferior as Muhammad taught?
  • Does propagating material that curses people of other religions amidst random calls to violence really make for a better social environment?
  • Is it right to keep women as sex slaves merely because the Qur'an goes well out of its way to permit this practice in numerous places?
  • Should atheists and homosexuals have to choose between the noose and an outward profession of faith in Allah?
  • Is conformity superior to freedom?

Yes, there are Muslims who take issue with these aspects of Islamic theology, but that doesn't change what Islam is.

Don't confuse the ideology with the individual. Don't draw conclusions about Islam based on the Muslims that you know, be they terrorists or humanitarians.

Islam must be understood on the basis of what it is, as presented objectively in the Qur'an, Hadith and Sira (biography of Muhammad).

By the same token, don't draw conclusions about the Muslims in your life based on the true nature of Islam. Like any other group, not all Muslims think alike. Even if there is no such thing as moderate Islam it does not mean that there are no Muslim moderates.

If years of dialogue have taught us anything, it is that, irrespective of their confidence, most Muslims have a superficial understanding of their religion. Some are secular, and very few made the choice to even be Muslim. As with all religion, there are widely varying degrees of seriousness with which the teachings of Islam are taken.

As Ayaan Hirsi Ali put it, "Muslims, as individuals, can choose how much of their religion they practice." For example, many Muslims in the West do not agree with amputating limbs over theft, even though it is plainly mandated in the Qur'an. Most simply choose to disregard (or explain away) that which conflicts with their moral preferences.

The Muslims that you know are not terrorists. More than likely, their interests in life are similar to yours and they have the same ambitions for their children. They should neither be shunned, mistreated, nor disrespected merely because of their religion. Their property should not be abused, and neither should copies of the book they consider sacred be vandalized.

Prejudging an individual by their group identity (or presumed group identity) is not only unethical, it is blatantly irrational, since group identity reveals nothing about a person. Every individual should be judged only by their own words and deeds.

Our advice:

Treat the ideology with caution and candidness. Treat the Muslim with kindness, as an individual. 

Don't judge Islam by the Muslims that you know, and don't judge the Muslims that you know by Islam.