The Age of Accountability: Conditional Immortality: The Resurrection

8/8/2010In considering the age of accountability, we have to include in our thinking the doctrine of “conditional immortality.” This is the plain teaching of scripture that the saved will be given immortality and the damned will not. Rather, they will suffer destruction and death, with the amount of pain and duration of their suffering proportional to their guilt before God.

What I just said, of course, completely contradicts over a thousand years of church dogma, but it doesn’t contradict the Bible. I covered this in detail in the Surprised by Hell series a while back. So I apologize to long-time readers. I really have to cover this again. (But then, I’ve got some new material to add!) And I apologize to new readers. I really don’t want to repeat the entire series. I’ll cover the highlights, and if you want to go deeper, follow the link.

Now, I have to give credit where credit is due. I’ve been instructed by N. T. Wright in his Surprised by Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church and by Edward Fudge in his The Fire That Consumes: A Biblical and Historical Study of the Doctrine of Final Punishment. These are both extraordinary books that offer deep insights into the end of the world — and the nature of God — and should be considered required reading. Continue reading

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The Age of Accountability: Thinking Out Loud Without Reaching Any Real Conclusions

I started to post a longish comment in reply to a comment by konastephen. It got too long for the comment section, and I really didn’t manage to stick to the subject. Oh, well.

konastephen,

Yes, “age of reason” is intensely Greek — as though we are saved by our reason. “Age of accountability” is closer to right — but the Jewish Bible speaks of being old enough to know good and evil, alluding to the tree of knowledge of good and evil in the Garden (future post coming on that). Hence, we become accountable when we have the same awareness of God’s will that Adam and Eve had after they ate the fruit of the tree. The test is not of reason but of knowledge of God’s will. Continue reading

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Colossians 2:16-23, Part 2

Colossae mound

(Col 2:16 ESV)  16 Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath.

The false teaching Paul preaches against has the ability to destroy God’s kingdom by dividing brother from brother and even brother from God. And the way that happens is through our judging one another on non-Kingdom issues, issues that aren’t about the mission of God.

Evidently, the Jews in Colosse were judging the Gentiles regarding whether they ate kosher foods only and whether they honored the Sabbath and other Jewish holy days. In the Roman world, the Jews used precisely these things to separate themselves from the Gentile, to mark themselves as dedicated to God. These were the signs of a faithful Jew.

In Galatians, Paul declares that seeking salvation through such things is to fall from grace. In Romans 14, Paul commands his readers not to judge one another over such things. Here his command is not let others judge you. And that’s an important element we often forget. Continue reading

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I can so identify!

DESCRIPTION: Pastor looking at social network stats that are based on his sermon CAPTION: IT WAS OBVIOUS HE WAS GOING TO HAVE TO STEP IT UP

Thanks to Reverend Fun.

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The Age of Accountability: The Eastern Orthodox View, Part 2

8/8/2010This post continues our consideration of arguments in favor of infant baptism other than original sin.

Suffer not

Here we need to introduce a statement by Jesus Himself on the subject of children and faith. In Luke 18, some children are brought to Him to receive a blessing. His disciples try to interfere. But Jesus immediately rebukes them, saying, “Let the little children come to Me, and do not forbid them; for of such is the kingdom of God” (Luke 18:16). A sentimental reading of this passage tells us that Jesus loves children, and that we should not stop them from trying to ask questions about Him or wanting to pray to Him, or tell them that they are too young to get to know Him. While this is true, no one the Lord is talking to thought differently. These were people, we have to remember, who circumcised their children, included them in the Passover rituals and taught them from a young age about God, Israel and the Prophetic writings. The Jews were fanatical, by our modern standards, in their desire to raise their children in the faith. This is not a Hallmark moment in the Gospels.

Jesus is in fact including children in His Kingdom. And His inclusion of children in the Kingdom includes them in the covenant He establishes in His Name. There is no partial involvement in the Kingdom of Heaven, just as there is no partial inclusion in the covenant. We are either members or not. Jesus is saying that children are in, and there is to be no argument about it. There is absolutely no room here to make an argument that children must wait until some magical age before they too can be included with full rights into the Church and at the altar table.

We must, as always, interpret the passage in context. Why did Luke include the story where he included it in chapter 18? Continue reading

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Colossians 2:16-23, Part 1

Colossae mound

(Col 2:16-23 ESV)  16 Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath.  17 These are a shadow of the things to come, but the substance belongs to Christ.  18 Let no one disqualify you, insisting on asceticism and worship of angels, going on in detail about visions, puffed up without reason by his sensuous mind,  19 and not holding fast to the Head, from whom the whole body, nourished and knit together through its joints and ligaments, grows with a growth that is from God.

20 If with Christ you died to the elemental spirits of the world, why, as if you were still alive in the world, do you submit to regulations — 21 “Do not handle, Do not taste, Do not touch”  22 (referring to things that all perish as they are used)–according to human precepts and teachings?  23 These have indeed an appearance of wisdom in promoting self-made religion and asceticism and severity to the body, but they are of no value in stopping the indulgence of the flesh.

Paul now transitions from explaining the correct understanding of Christianity to critiquing the false teaching that the Colissians were struggling with. It appears that the Colossians were struggling with a blending of Grecian thought and Jewish thought, together with the notion that God could only be approached through angel — so that Christians had to appease the angels by ascetic living in order to have access to the blessings of God. I’ll not spend much time on angel worship, but will instead focus on the ascetic part of the error, as that is most relevant to today’s church. Continue reading

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The Age of Accountability: Catching Up

argumentSo life intrudes, you know. I’ve doing elder and husband stuff the last couple of days, all the while fighting an infection and pumped full of Cipro — which the doctor says in the drug of choice but which makes me so ill I long for the infection. The cure is truly worse than the disease.

So, anyway, I’ve not been able to keep up with the comments for a few days. And I must say I’m surprised at how many comments the post on original sin has triggered. I’m only covering it because it’s an essential step toward making sense of the age of accountability. Otherwise, it’s really not something I’d normally get into.

There have also been some excellent comments — on all sides of the issue. Continue reading

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The Age of Accountability: The Eastern Orthodox View, Part 1

8/8/2010The Eastern Orthodox Churches do not believe in original sin, and yet they baptize infants. The same is true of Methodists, but the Orthodox have the most ancient tradition, and so that’s where we’ll consider this point of view. The best-argued case I’ve found is at the Self-Ruled Antiochian Orthodox Christian Archdiocese of North America website (try saying that three times quickly!).

Early Christian writers

The author argues,

Infant baptism was not controversial in the Church during the first two centuries after Christ. St. Polycarp described himself as having been in devoted service to Christ for 86 years in a manner that would clearly indicate a childhood baptism. Pliny describes with amazement that children belong to the Christian cult in just the same way as do the adults. St. Justin Martyr tells of the “many men and women who have been disciples of Christ from childhood.” St. Irenaeus of Lyon wrote about “all who are born again in God, the infants, and the small children . . . and the mature.” St. Hippolytus insisted that “first you should baptize the little ones . . . but for those who cannot speak, their parents should speak or another who belongs to their family.”

Let’s take a closer look. As I’ve already shown, even older texts show that the church considered infants sinless — but this contradicts only the notion of original sin, not the idea that infants may be baptized. But then, it seems to undercut the rationale for infant baptism. If they’re innocent, then why? Continue reading

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The Holy Spirit: Romans 12 – 15

(Rom 12:9-21 ESV)  9 Let love be genuine. Abhor what is evil; hold fast to what is good.  10 Love one another with brotherly affection. Outdo one another in showing honor.  11 Do not be slothful in zeal, be fervent in spirit, serve the Lord.  12 Rejoice in hope, be patient in tribulation, be constant in prayer.  13 Contribute to the needs of the saints and seek to show hospitality.  14 Bless those who persecute you; bless and do not curse them.  15 Rejoice with those who rejoice, weep with those who weep.  16 Live in harmony with one another. Do not be haughty, but associate with the lowly. Never be wise in your own sight.  17 Repay no one evil for evil, but give thought to do what is honorable in the sight of all.  18 If possible, so far as it depends on you, live peaceably with all.  19 Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, “Vengeance is mine, I will repay, says the Lord.”  20 To the contrary, “if your enemy is hungry, feed him; if he is thirsty, give him something to drink; for by so doing you will heap burning coals on his head.”  21 Do not be overcome by evil, but overcome evil with good.

It’s admittedly not obvious that Paul is continuing his discussion of the Spirit in this passage, but it’s true. Consider how the preceding verses about spiritual gifts closely parallel 1 Cor 12, which is followed by 1 Cor 13, dealing with faith, hope, and love — with Paul arguing that love is the greatest gift, far greater than tongues or prophecy. Continue reading

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Church Plants and Missions: A Framework: Mission Sunday; Evaluation; Vision

Mission Sunday

  • The church will approve no congregational fundraisers in the 90 days before Missions Sunday other than in the case of natural disasters and similar emergencies.

We’re a big church, and we have requests for very good, very needed fundraisers throughout the year. But if we don’t fully fund the missions budget, we have to call missionaries home. It’s important.

Therefore, we refuse to allow any other fundraisers for the 3 months preceding our once-a-year Missions Sunday effort. But there are, of course, exceptions. And Haiti was a recent one. You can’t turn your back on disasters like that — and our congregation has always responded well to the challenge.

Evaluation

  • All mission efforts will be evaluated at least annually in terms of these standards and effectiveness, but we will always remember the importance of patience and will not place unreasonable demands on the missionaries we support.
  • Members of the mission team and elders will regularly visit missionaries in the field, both to evaluate and to assist in their work. Visits will be no less often than twice every five years.
  • We will evaluate our own effectiveness at least annually by these same standards

This is tough. It’s just plain hard to evaluate the work of missionaries, and yet it’s irresponsible not to. We are fortunate to have retired missionaries on our missions team, but even they struggle to evaluate the work of someone half a world away. This is one area where we lean very heavily on the experts at Missions Resource Network and similar organizations.

Therefore, it’s critical that we regularly visit the missionaries in the field. When we do that, we send people who will help with the mission. You can’t just show up with clipboards and questionnaires. Rather, the way to learn about the missionary is to work beside him or her for a week or two. This has the advantage of helping that mission team member or elder become very empathetic to the work. He’ll return knowing the names of the local church members and with a deep understanding of the dynamics of the culture. Moreover, the missionary will know that we care enough about the mission to roll up our sleeves and help.

And it’s only fair to do self-evaluations. If the missionary gets evaluated, so do we. Are we being effective in God’s mission? It’s important to ask.

Vision

  • We pray fervently that God will, within three years —
    • Help us transition all missions to works that meet these principles
    • Bring us at least one domestic church plant to support
    • Bring us at least two foreign church plants or mission efforts to support
    • Bring us at least one mission work that is close enough for us to support with annual short-term mission trips by adults, college students, and teens, and where the adults especially take passionate ownership of the mission, going for the sake of the mission rather than for the sake of the experience
    • Greatly extend and build his kingdom through these missions
    • Transform us into ever-more mission-minded, kingdom-hearted people who passionately support these and many more efforts through prayer, contributions, short-term visits, and other encouragements, taking ownership of each mission as an extension of the University Church
    • Raise up missionaries and church planters from among our own children and students
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