Guarding His Flock Ministries

Oh, and by the Way, from Jesus Too!

In his recent book A New Kind of Christian, emergent church leader Brian McLaren explains that there are two disparate story lines (we might call them story lineups) explaining Jesus.[1] The dominant narrative, the Greco-Roman, arose out of an Aristotelian-Platonic philosophical dualism that has dominated the AD era (That is, after Jesus lived and died), and explains Jesus from what is an ongoing Western perspective. Of the bent of the Greco-Roman philosophical mindset, McLaren explains that it

was habitually dualistic, in the sense that an enlightened or philosophical mind would always see the world divided in two, the profane physical world of matter, stuff, and change on the low side and the sacred metaphysical world of ideals, ideas, spirit, and changelessness on the high side.[2]

This Greco-Roman “story line” has dominated how western civilization and Christendom has understood Jesus for centuries, having molded His narrative according its perspective of reality (i.e., the cosmos and the universe). The recessive narrative, the Hebrew, arose out of the cultural milieu of the BC era (That is, before Jesus’ life), and explains Jesus in what was an emerging story that was Eastern in perspective.

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Encountering Voices in the Silence of Contemplative Prayer

Through practicing the discipline of solitude and silence, contemplative spiritualists hope to hear God personally speak to them. As one nationally known personality stated on the Be Still DVD, "intimacy automatically breeds revelation."[1] But if a voice speaks, there is some question regarding its identitity. Therefore in the video's same segment, "Fear of Silence," Richard Foster offers advice about how to discern who might communicate in the silence. He advises:

Learning to distinguish the voice of God . . . from just human voices within us . . . comes in much the same way that we learn any other voice. Satan pushes and condemns. God draws and encourages. And we can know the difference.[2]

Though there could be others, Richard Foster admits to cacophony of possible voices that might speak: first, human voices within and without (a source that could involve hearing oneself speak, in which case, contemplators would be listening to themselves); second, Satan's voice; and third, God's voice.

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What would Jesus think (WWJT) about "the shift" to christ-consciousness?

Throughout this inter-advent age--the time between Jesus' Incarnation and Second Coming, or Parousia--Jesus and John warned that false prophets would arise preaching the doctrine of replacement christs (Matthew 24:5, 23-24; 1 John 2:18). As Jesus' coming draws nearer, and as pictured by the image of Messiah's birth pangs, we can expect that oracular announcements of anti-christs by the false prophets will multiply and proliferate. Some of these false messiahs will even work deceptive "signs and wonders" (Mark 13:8, 21-22). During this age Jesus warned: "Then if any man shall say unto you, Lo, here is Christ, or there; believe it not. For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect. Behold, I have told you before. Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not" (Matthew 24:23-26, KJV).

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A Study-Meditation on John 15:1-11.

Jesus told those who were and would become His future (That’s us!) learner-followers, “I am the vine, you are the branches; he who abides in Me, and I in him, he bears much fruit; for apart from Me you can do nothing” (John 15:5, NASB). Apart from Him, Jesus said we can do nothing, and that means “no” thing. In contrast to many contemplative-mystics who believe that they can self-engender "spirituality" by doing spiritual disciplines (Contra Galatians 3:3, "Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?"), abiding believers recognize that only in and by Christ can they produce anything of spiritual significance in their lives. That’s why Jesus admonishes His followers to abide or remain in Him, for it’s easy for our minds and hearts to be mystically “corrupted [i.e., distracted] from the simplicity that is in Christ” (2 Corinthians 11:3). But what does it mean to abide?

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T.D. Jakes and Communion at "A Table Set for Two."

"Brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple." (Romans 16:17-18, KJV) 

In the Upper Room and to memorialize His upcoming death, the Lord Jesus took the common but symbolic elements of the bread and wine and instituted the ordinance that has come to be known as the Lord’s Table, the Eucharist, Communion, or simply, “the breaking of bread.” Luke records, “And when He had taken some bread and given thanks, He broke it, and gave it to them, saying, ‘This is My body which is given for you; do this in remembrance of Me.’ And in the same way He took the cup after they had eaten, saying, ‘This cup which is poured out for you is the new covenant in My blood’” (Luke 22:19-20). Of the rite established by the Lord to be observed by the church, Ralph P. Martin stated that susequently it became “a fruitful source of heresy and confused doctrine.” [1] Not only was this to be the case for developing Christendom, but it is also so among churches today.

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Spiritual Director: A New Gift from an Ancient Tree.

And the ascended Lord Jesus Christ "gave . . . some as pastors and teachers, for the equipping of the saints for the work of service, to the building up of the body of Christ; until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature man, to the measure of the stature which belongs to the fulness of Christ." (Paul, Ephesians 4:11-13, NASB)

Regardless of what you might think of the operation of spiritual gifts--whether all of them, some of them, or none of them are operative today--we should be aware of the new spiritual gift on the block; the gift of "spiritual director." As one spiritual director remarks, "I continue to be amazed at the richness of this gift to the church, whether it is experienced individually or in groups." [1] But just what is this gift?

Alice Fryling says that, "Spiritual direction is a way of companioning people as they seek to look closely, through the eyes of their hearts, at the guidance and transforming work of God in their lives." [2]

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The Strange Case of Simon Magus

"Many will say to Me on that day, 'Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?' And then I will declare to them, 'I never knew you; depart from Me, you who practice lawlessness'." (Jesus, Matthew 7:22-23, NASB)

Samaria was a religious ghetto that devout Jews tried to avoid (John 4:4). Half-breeds, part Jew and part Gentile, lived in the province north of Judah. Ostracized by the Jerusalem community, the Samaritans built their own worship center, and held as their sacred writings the first five Old Testament books known as the Torah. Yet, the risen Lord Jesus Christ announced that one day the Gospel would be preached in that province (Acts 1:8).

After persecution arose, persecution orchestrated by the as yet unconverted Apostle Paul, and forced the Christians to leave the comfort zone of Jerusalem, God used Philip, an ordained layman, to preach the gospel in Samaria. During Philip's ministry in a Samaritan city, a "power encounter" occurred between the evangelist and a former practitioner of the occult arts named Simon the Great, who, in previous years, had duped Samaritans into believing that he possessed "the Great Power of God" (Acts 8:10). But the "great" met a greater. Simon's feigned power paled in comparison to that of Philip who, in the power of God, performed extraordinary exorcisms and healings among the Samaritans. Simon was impressed--so much so that he, along with many others, apparently believed "the good news about the kingdom of God and the name of Jesus Christ" (Acts 8:12). He was even "baptized" into Samaria's First Baptist Church!

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God's Gift of Discernment to Every Believer.

"They went out from us, but they were not really of us; for if they had been of us, they would have remained with us; but they went out, in order that it might be shown that they all are not of us. But you have an anointing from the Holy One, and you all know." (1 John 2:19-20, NASB)

The impression left by some televangelists is that they possess an exceptional anointing above and beyond that commonly possessed by the Christian masses. They give the impression that an anointing is available from God through them. In a sense, these well-known ministers have appointed themselves as distributors of the Holy Spirit's anointing. Either by the contact of their hand with an individual's forehead, or by a forceful exhaling of air from their lungs (thereby simulating Spirit and wind), these anointed ones slay individuals or entire audiences in the Spirit. On stage in crowded auditoriums, these "anointed" evangelists also heal persons by a touch as they command demons to take flight. They are "the anointed," God's power brokers, channels by whom and through whom the power of the Holy Spirit is released into the lives of thousands. Of course, all of this raises the question, What is this anointing is all about?

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Christian Maturity and Alcohol Consumption

"It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak." (Emphasis Mine, Romans 14:21, NASB)

Many in the pan-evangelical church possess a libertine attitude towards alcohol consumption. I have heard reports that pastors and their elder boards visit local pubs and drink together after administrative meetings. Lately, I've read where numbers of Christian liberal arts universities have lifted their ban on alcohol consumption for faculty and staff with the excuse that prohibition for drinking alcohol in moderation is "biblically indefensible." [1] In another instance upon visiting one blogger's website, and as I scrolled down the section containing his Christian testimony, my eyes fell upon a picture of a large smoking stogie laying across an ashtray near a glass half-full of hard liquor. The picture's message was, it seemed to me, that the blogger, a confessing Christian, saw nothing wrong with either smoking cigars or drinking liquor. Then of late, a movement has arisen among some emerging/emergent Christians called "pub theology." [2] Of course, Christians who might protest drinking alcoholic beverages are labeled with the dreaded "L" word, "Legalist!" But all of this, and more, raises the question, what should be a responsible Christian's attitude toward alcohol consumption, should it be characterized by the other dreaded "L" word, "Libertine"?

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On Musical Mediatrixes

"But God, being rich in mercy, because of His great love with which He loved us . . . seated us with Him in the heavenly places, in Christ Jesus . . ." Ephesians 2:4-6

The Matrix: Though defying rational explanation, it is what it is. Foremost, music is spiritual. In whatever venue, whether a rock concert, a national anthem before a sporting event, a funeral, a military parade, or a church worship service, etc.—music delivers powerful experiences to its hearers. Music’s subliminal message can prove mind-altering. One newspaper columnist accounts for its popularity for reason that, "Music is a vehicle that propels [the disc jockey]—and me and so many others—toward the place we might call enlightenment, or God, or the higher consciousness, or Grace." [1]

But not only is music spiritual, it is also mystical. Like hand in glove, the spiritual and the mystical work together with an interconnectedness that defies rational explanation because however else it might be understood, music is an experience. “Feel the music,” ran an advertisement for the Indianapolis Symphony Orchestra a few years ago. It may be deduced that the “language” of music is universal because it is neither conceptual nor verbal, but rather experiential and mystical. It's a language without language. Together. people from different nations and tongues can experience it. Subject to the individual impulses, tastes, and delights of composers and consumers, there is much about music that is ethereal.

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