en http://www.wyattchurch.com © Copyright 2000 - 2010Church Community Builder. All Rights Reserved. http://www.wyattchurch.com/app/w_page.php?type=section&id=1 http://www.wyattchurch.com/app/w_page.php?type=section&id=1&article_id=903 From John Piper Thankfully, the blood of Christ divides and unites families. "Do you think that I have come to give peace on earth? No, I tell you, but rather division. . . . They will be divided, father against son and son against father, mother against daughter and daughter against mother" (Luke 12:51-53). "Whoever loves father or mother more than me is not worthy of me" (Matthew 10:37). This is good news. It means that coming from an unbelieving family is no sure curse. A family may be graciously broken by the belief of a child. When Paul said to Gentile converts, "You were bought with a price" (1 Corinthians 6:20; 7:23), he knew that the blood of Christ had broken a family line of unbelief. If you are the offspring of unbelievers it is good news to hear Paul say, "It is not the children of the flesh who are the children of God, but the children of the promise are counted as offspring" (Romans 9:8). Biology seals no curse and guarantees no blessing. That is a warning against despair for the offspring of pagans and against presumption for Christian parents. But did the blood of Christ purchase no privileges for the children of believers? Continue reading here Wed, 10 Mar 2010 12:55:24 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=1 http://www.wyattchurch.com/app/w_page.php?type=section&id=1&article_id=899 Our church will be sending a team to the remote village of Espavel during Spring break. This will be our fourth trip to work with the church there. The best way to describe our trips to the village of Espavel, Nicaragua is cumulative progress. By God's grace, with each trip we find ourselves more effective for the unique work that God has for us among these wonderful people. This year we have organized our team into three distinct teams that are focusing in different areas of ministry. Our Outreach Team has planned out several creative ways to reach out to the children and adults to express the love of Christ. Our Medical Team will be addressing medical and dental needs of the people while also sharing the answer to their spiritual needs. Lastly, our institute team will be training church leaders for the work of the ministry. These leaders live in remote areas where it is difficult to find opportunities for education. We are honored to carry an education to them. It is less than a month until our departure and we covet your prayers. Your Team: Adam and Kristel Thomas, Mark and Vicki Harmon, John and Angelia Dolden, Mike and Tina Brown, Jay and Elizabeth Glass, Kelly Bishop, Tim Bolin, John Davis, Scott attebery, Michael Matthews, Clif Johnson, and Garett Taylor Items we are Collecting for the trip: Make-up bags, bandaids, Triple Antibiotic cream, travel-size shampoo, conditioner, soap, deodorant, lotion, antibacterial gel, clippers, chapstick, adult/kid shoes, finger/toenail clippers, fingernail files, toothpaste, tooth brushes, floss, hair combs/ brushes, Old Reading glasses, soccer balls, balloons, candy. Tue, 9 Mar 2010 13:36:41 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=1 http://www.wyattchurch.com/app/w_page.php?type=section&id=1&article_id=862 Tue, 9 Mar 2010 13:36:41 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=1 http://www.wyattchurch.com/app/w_page.php?type=section&id=1&article_id=811 In Luke 22:63-71, Jesus is brought to the council of the Jewish elders. Desperately, these leaders attempt to incriminate Jesus through interrogation. When they ask Him if He is the Son of God, Jesus responds by saying, "That is what you say." For the elders, this was enough to substantiate blasphemy. What does it indicate about the world when a sinless man is condemned for telling the truth? Find out Sunday as we study this important passage together. Tue, 9 Mar 2010 13:36:41 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=1 http://www.wyattchurch.com/app/w_page.php?type=section&id=1&article_id=802 Tue, 9 Mar 2010 13:36:41 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=1 http://www.wyattchurch.com/app/w_page.php?type=section&id=1&article_id=569 Tue, 9 Mar 2010 13:36:41 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=12 http://www.wyattchurch.com/app/w_page.php?type=section&id=12&article_id=341 You may download this week's questions here: Questions for Luke 22:63-71 (03/14/2010) You may download previous weeks' answers here: Answers for Luke 22:54-62 (03/07/2010) Mon, 8 Mar 2010 09:11:10 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=142 http://www.wyattchurch.com/app/w_page.php?type=section&id=142&article_id=892 Geneva DettenheimErnie KavanaughJeannie WoldZayne TinsleyGlenda FiteFloyd CastleberryNorma CastleberryErnesto TinajeroRobertene BuffingBillie Sue DisotellDenise CameronLeon HinesKenneth AndersonEddie SmithBarbara StamperMike & Gradine FonesTristan CarnlineThe Roy Smith FamilyStacy PrestonLouis FieldsJason FaulknerJuanita CameronVirginia EllisMargie GlassHarold AblesDoris WambuiRicky WoodsRonny WalkerIrma McCullarDonald JinksTrevor ParkerHaddie SmithMayor Mike DumasAlbert HallAl JohnsonJamie OrtenRhonda McMahanFaye HudsonInternational StudentsMembership Matters ClassMaster's BuildersNicaraguaUkraineThe Bridge City Texas Mission Jacob's WellAlbuquerque, NM Mission TripBasketball MinistryNursing Home & Assisted living ResidentsNew President Mon, 8 Mar 2010 07:53:05 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=83 http://www.wyattchurch.com/app/w_page.php?type=section&id=83&article_id=348 During the five-week study, participants learn • Why Christ established the church, • Who can become a part of the church, and • How to join and participate in the church. Additionally, Membership Matters provides detailed information regarding the structure and beliefs of Wyatt Baptist Church. Each session familiarizes participants with Wyatt's philosophy of ministry, including • What we do, • Why we do it, and • How we do it. The class is open to anyone interested in Wyatt! If you are interested in participating in the upcoming class, please call the church office at 862-2619 or click here to send us an email. Please include your name, age, and if anyone will join you in the class. Sun, 7 Mar 2010 14:47:33 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=145 http://www.wyattchurch.com/app/w_page.php?type=section&id=145&article_id=902 Oasis Ministries of Wyatt Baptist Church exists to encourage students to make their chief desire to know God and to make Him known. Wed, 3 Mar 2010 10:34:12 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=145 http://www.wyattchurch.com/app/w_page.php?type=section&id=145&article_id=901 We believe that our ministry not only exists to guide students through the wilderness of adolescence, but to also equip students with a faith and love for God that will sustain them throughout their lives. We desire for the hearts of our students to be centered on the right things. We believe in a ministry that is: God-Centered: We desire to teach students that God does not exist to make much of them, but rather they exist to make much of God. Our goal is not to give students self esteem, but to give them Christ-esteem. Word-Saturated: We desire to teach students from the word of God. We believe that God's word is the foundation for faith and practice in the lives of all believers. Because of this belief, we aim to conform all of our lessons and methods to the Word of God. Parent-Honoring: We desire to promote the relationship between parents and their children. We believe that the primary ministry in any student's life should be in the home. For this reason we try not to undermine, but to partner with the parents in aiding them in the creation of God-loving and God-saturated students. Discipleship-Driven: It is our goal that each student that comes through our ministry at some point to be in a one on one discipleship relationship with a mature believer. We believe that this is the most impacting and biblical way to minister. Wed, 3 Mar 2010 10:34:12 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=23 http://www.wyattchurch.com/app/w_page.php?type=section&id=23&article_id=32 The Wyatt Student Ministry is made up of 7th to 12th graders from all over the El Dorado area and represent schools like El Dorado High School, Barton Junior High, Junction City, Parker's Chapel, and Colombia Christian. Wed, 3 Mar 2010 10:17:22 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=23 http://www.wyattchurch.com/app/w_page.php?type=section&id=23&article_id=900 Wed, 3 Mar 2010 10:14:45 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=23 http://www.wyattchurch.com/app/w_page.php?type=section&id=23&article_id=634 Oasis Ministries of Wyatt Baptist Church exists to encourage students to make their chief desire to know God and to make Him known. Wed, 3 Mar 2010 10:14:18 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=21 http://www.wyattchurch.com/app/w_page.php?type=section&id=21&article_id=26 March 3, 2010 Weekly February 24, 2010 Weekly February 17, 2010 Weekly February 10, 2010 Weekly February 3, 2010 Weekly January 27, 2010 Weekly January 21, 2010 Weekly January 13, 2010 Weekly January 6, 2010 Weekly December 30, 2009 Weekly December 23, 2009 Weekly December 16, 2009 Weekly December 9, 2009 Weekly December 2, 2009 Weekly November 18, 2009 Weekly November 11, 2009 Weekly November 5, 2009 Weekly October 29, 2009 Weekly October 20, 2009 Weekly October 14, 2009 Weekly October 8, 2009 Weekly September 30, 2009 Weekly September 24, 2009 Weekly September 17, 2009 Weekly September 9, 2009 Weekly September 2, 2009 Weekly August 27, 2009 Weekly August 19, 2009 Weekly August 12, 2009 Weekly August 5, 2009 Weekly July 29, 2009 Weekly July 22, 2009 Weekly July 15, 2009 Weekly July 8, 2009 Weekly July 1, 2009 Weekly June 24, 2009 Weekly June 17, 2009 Weekly June 11, 2009 Weekly June 3, 2009 Weekly Wed, 3 Mar 2010 07:19:56 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=9 http://www.wyattchurch.com/app/w_page.php?type=section&id=9&article_id=896 Charles has served as Senior Adult Minister at Wyatt Baptist Church since January, 2010. He previously served as a pastor, college administrator and denominational worker for the Baptist Missionary Association of America. Charles and Janice have one son, Scott. Charles@wyattchurch.com Mon, 1 Mar 2010 08:25:38 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=9 http://www.wyattchurch.com/app/w_page.php?type=section&id=9&article_id=895 Josh has served as the Minister to Students at Wyatt since January of 2010. Josh is a recent graduate of The Southern Baptist Theological Seminary in Louisville, Kentucky and an alumnus of Central Baptist College in Conway, Arkansas. Josh has previously served as a youth pastor in Damascus, AR. He is married to Ann Claire. Josh@wyattchurch.com Mon, 1 Mar 2010 08:25:05 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=9 http://www.wyattchurch.com/app/w_page.php?type=section&id=9&article_id=564 Scott arrived in El Dorado in July of 2005. Previously, Scott served in campus ministry through the Association of Baptist Students at the University of Central Arkansas and was the College Minister for Antioch Baptist Church in Conway, AR. Additionally, Scott served as the Student Ministry consultant for the Department of Church Ministries. Scott@wyattchurch.com Wed, 3 Feb 2010 18:17:28 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=9 http://www.wyattchurch.com/app/w_page.php?type=section&id=9&article_id=566 Adam has served Wyatt since October 2000. His primary roles include counseling and soul care. Additionally, Adam coordinates ministries designed to aid parents in raising their children. Adam and Kristel are parents of two children, Gabriel and Trinity. Adam@wyattchurch.com Tue, 2 Feb 2010 10:04:13 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=9 http://www.wyattchurch.com/app/w_page.php?type=section&id=9&article_id=97 Our elders are dedicated to serving families by preaching and teaching the Word of God. They are available to provide counsel, encouragement, and support to our members and guests. For more information on the role of elders, click here. Tue, 2 Feb 2010 10:03:13 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=26 http://www.wyattchurch.com/app/w_page.php?type=section&id=26&article_id=893 By: Kristel Thomas One of the great things about Wyatt these days is that there are so many ministries going on that it is hard to keep up. One of these is our Taekwondo class. For those of you who don't know, every Tuesday evening for over a year now, kids and adults have gathered at Wyatt to participate in the sport of Taekwondo. This class has been graciously led by Carlos Espinoza, who has given up countless hours to share his talent with us, at no cost. Carlos is a 3rd degree black belt who has practiced Taekwondo for over 25 years. He had the privilege of representing his home country of Costa Rica in the 1988 Olympics in Seoul, Korea. This class has helped us get in shape and learn how to better defend ourselves. What a blessing it has been to join together with other believers and learn the art of Taekwondo. We hope that you will come support our class with your donations or a pot of Chili, as we host, "Chili with a Kick!" this Sunday night. Sun, 31 Jan 2010 23:58:25 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=26 http://www.wyattchurch.com/app/w_page.php?type=section&id=26&article_id=877 Father, we thank you for your continued grace in our congregation. You have been merciful to us in our sin and gracious to us in your blessings. We praise you for the righteousness you have given us in Christ. By His blood alone we are saved. We thank you for the ministry you have created for us. We find our greatest joy in serving you as we serve others. We exalt you for your work among the nations. It is our honor to join with missionaries around the world in proclaiming your name. Finally, we thank you for each other. You have knitted our congregation together for your purpose. Every time we gather together, we are reminded of our dependency upon you. Sun, 31 Jan 2010 23:58:25 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=43 http://www.wyattchurch.com/app/w_page.php?type=section&id=43&article_id=887 By: Tim Challies (This book is available in the Wyatt Bookstore) There are many books available today that address the needs, the responsibilities and the health of the local church. While The Purpose Driven Church is probably the best-known of these, there are plenty of others as well, many of which were written in the aftermath of that book's unparalleled success. To this point the books have been largely focused at pastors and church leaders. Where many books have been written describing a healthy church (among the most useful of which are Mark Dever's Nine Marks of a Healthy Church and The Deliberate Church), I cannot think of any that describe the state of a healthy church member. But that has changed with Thabiti Anyabwile's new book What is a Healthy Church Member? In this small 120-page book, Anyabwile one-ups Mark Dever's nine marks of a healthy church by providing ten marks of a healthy church member. The goals for this volume are made plain early-on. "This little book is written," he says in the Introduction, "in the hope that you might discover or rediscover what it means to be a healthy member of a local church, and what it means to contribute to the overall health of the church. ... While Nine Marks of a Healthy Church primarily addressed pastors in the task of church reform, this book seeks to address the people that pastors lead and to encourage those people to play their part in helping the local church to increasingly reflect the glory of God." Read Entire Article Tue, 19 Jan 2010 12:50:17 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=43 http://www.wyattchurch.com/app/w_page.php?type=section&id=43&article_id=562  BEING SENSIBLE THAT I AM UNABLE TO DO ANYTHING WITHOUT GOD' S HELP, I DO HUMBLY ENTREAT HIM BY HIS GRACE TO ENABLE ME TO KEEP THESE RESOLUTIONS, SO FAR AS THEY ARE AGREEABLE TO HIS WILL, FOR CHRIST' S SAKE.   1. Resolved, that I will do whatsoever I think to be most to God' s glory, and my own good, profit and pleasure, in the whole of my duration, without any consideration of the time, whether now, or never so many myriads of ages hence. Resolved to do whatever I think to be my duty and most for the good and advantage of mankind in general. Resolved to do this, whatever difficulties I meet with, how many soever, and how great soever. 2. Resolved, to be continually endeavoring to find out some new contrivance and invention to promote the aforementioned things. 3. Resolved, if ever I shall fall and grow dull, so as to neglect to keep any part of these Resolutions, to repent of all I can remember, when I come to myself again. 4. Resolved, never to do any manner of thing, whether in soul or body, less or more, but what tends to the glory of God; nor be, nor suffer it, if I can avoid it. 5. Resolved, never to lose one moment of time; but improve it the most profitable way I possibly can. 6. Resolved, to live with all my might, while I do live. 7. Resolved, never to do anything, which I should be afraid to do, if it were the last hour of my life. 8. Resolved, to act, in all respects, both speaking and doing, as if nobody had been so vile as I, and as if I had committed the same sins, or had the same infirmities or failings as others; and that I will let the knowledge of their failings promote nothing but shame in myself, and prove only an occasion of my confessing my own sins and misery to God. July 30. 9. Resolved, to think much on all occasions of my own dying, and of the common circumstances which attend death. 10. Resolved, when I feel pain, to think of the pains of martyrdom, and of hell. 11. Resolved, when I think of any theorem in divinity to be solved, immediately to do what I can towards solving it, if circumstances do not hinder. 12. Resolved, if I take delight in it as a gratification of pride, or vanity, or on any such account, immediately to throw it by. 13. Resolved, to be endeavoring to find out fit objects of charity and liberality. 14. Resolved, never to do any thing out of revenge. 15. Resolved, never to suffer the least motions of anger towards irrational beings. 16. Resolved, never to speak evil of anyone, so that it shall tend to his dishonor, more or less, upon no account except for some real good. 17. Resolved, that I will live so, as I shall wish I had done when I come to die. 18. Resolved, to live so, at all times, as I think is best in my devout frames, and when I have clearest notions of things of the gospel, and another world. 19. Resolved, never to do any thing, which I should be afraid to do, if I expected it would not be above an hour, before I should hear the last trump. 20. Resolved, to maintain the strictest temperance, in eating and drinking. 21. Resolved, never to do any thing, which if I should see in another, I should count a just occasion to despise him for, or to think any way the more meanly of him. (Resolutions 1 through 21 written in one setting in New Haven in 1722) 22. Resolved, to endeavor to obtain for myself as much happiness, in the other world, as I possibly can, with all the power, might, vigor, and vehemence, yea violence, I am capable of, or can bring myself to exert, in any way that can be thought of. 23. Resolved, frequently to take some deliberate action, which seems most unlikely to be done, for the glory of God, and trace it back to the original intention, designs and ends of it; and if I find it not to be for God' s glory, to repute it as a breach of the 4th Resolution. 24. Resolved, whenever I do any conspicuously evil action, to trace it back, till I come to the original cause; and then, both carefully endeavor to do so no more, and to fight and pray with all my might against the original of it. 25. Resolved, to examine carefully, and constantly, what that one thing in me is, which causes me in the least to doubt of the love of God; and to direct all my forces against it. 26. Resolved, to cast away such things, as I find do abate my assurance. 27. Resolved, never willfully to omit any thing, except the omission be for the glory of God; and frequently to examine my omissions. 28. Resolved, to study the Scriptures so steadily, constantly and frequently, as that I may find, and plainly perceive myself to grow in the knowledge of the same. 29. Resolved, never to count that a prayer, nor to let that pass as a prayer, nor that as a petition of a prayer, which is so made, that I cannot hope that God will answer it; nor that as a confession, which I cannot hope God will accept. 30. Resolved, to strive to my utmost every week to be brought higher in religion, and to a higher exercise of grace, than I was the week before. 31. Resolved, never to say any thing at all against any body, but when it is perfectly agreeable to the highest degree of Christian honor, and of love to mankind, agreeable to the lowest humility, and sense of my own faults and failings, and agreeable to the golden rule; often, when I have said anything against anyone, to bring it to, and try it strictly by the test of this Resolution. 32. Resolved, to be strictly and firmly faithful to my trust, that that, in Proverbs 20:6,‹A faithful man who can find?Š may not be partly fulfilled in me. 33. Resolved, to do always, what I can towards making, maintaining, and preserving peace, when it can be done without overbalancing detriment in other respects. Dec. 26, 1722. 34. Resolved, in narrations never to speak any thing but the pure and simple verity. 35. Resolved, whenever I so much question whether I have done my duty, as that my quiet and calm is thereby disturbed, to set it down, and also how the question was resolved. Dec. 18, 1722. 36. Resolved, never to speak evil of any, except I have some particular good call for it. Dec. 19, 1722. 37. Resolved, to inquire every night, as I am going to bed, wherein I have been negligent,- what sin I have committed,-and wherein I have denied myself;-also at the end of every week, month and year. Dec. 22 and 26, 1722. 38. Resolved, never to speak anything that is ridiculous, sportive, or matter of laughter on the Lord' s day. Sabbath evening, Dec. 23, 1722. 39. Resolved, never to do any thing of which I so much question the lawfulness of, as that I intend, at the same time, to consider and examine afterwards, whether it be lawful or not; unless I as much question the lawfulness of the omission. 40. Resolved, to inquire every night, before I go to bed, whether I have acted in the best way I possibly could, with respect to eating and drinking. Jan. 7, 1723. 41. Resolved, to ask myself, at the end of every day, week, month and year, wherein I could possibly, in any respect, have done better. Jan. 11, 1723. 42. Resolved, frequently to renew the dedication of myself to God, which was made at my baptism; which I solemnly renewed, when I was received into the communion of the church; and which I have solemnly re-made this twelfth day of January, 1722-23. 43. Resolved, never, henceforward, till I die, to act as if I were any way my own, but entirely and altogether God' s; agreeable to what is to be found in Saturday, January 12, 1723. 44. Resolved, that no other end but religion, shall have any influence at all on any of my actions; and that no action shall be, in the least circumstance, any otherwise than the religious end will carry it. January 12, 1723. 45. Resolved, never to allow any pleasure or grief, joy or sorrow, nor any affection at all, nor any degree of affection, nor any circumstance relating to it, but what helps religion. Jan. 12 and 13, 1723. 46. Resolved, never to allow the least measure of any fretting uneasiness at my father or mother. Resolved to suffer no effects of it, so much as in the least alteration of speech, or motion of my eye: and to be especially careful of it with respect to any of our family. 47. Resolved, to endeavor, to my utmost, to deny whatever is not most agreeable to a good, and universally sweet and benevolent, quiet, peaceable, contented and easy, compassionate and generous, humble and meek, submissive and obliging, diligent and industrious, charitable and even, patient, moderate, forgiving and sincere temper; and to do at all times, what such a temper would lead me to; and to examine strictly, at the end of every week, whether I have done so. Sabbath morning. May 5, 1723. 48. Resolved, constantly, with the utmost niceness and diligence, and the strictest scrutiny, to be looking into the state of my soul, that I may know whether I have truly an interest in Christ or not; that when I come to die, I may not have any negligence respecting this to repent of. May 26, 1723. 49. Resolved, that this never shall be, if I can help it. 50. Resolved, I will act so as I think I shall judge would have been best, and most prudent, when I come into the future world. July 5, 1723. 51. Resolved, that I will act so, in every respect, as I think I shall wish I had done, if I should at last be damned. July 8, 1723. 52. I frequently hear persons in old age, say how they would live, if they were to live their lives over again: Resolved, that I will live just so as I can think I shall wish I had done, supposing I live to old age. July 8, 1723. 53. Resolved, to improve every opportunity, when I am in the best and happiest frame of mind, to cast and venture my soul on the Lord Jesus Christ, to trust and confide in him, and consecrate myself wholly to him; that from this I may have assurance of my safety, knowing that I confide in my Redeemer. July 8, 1723. 54. Whenever I hear anything spoken in conversation of any person, if I think it would be praiseworthy in me, Resolved to endeavor to imitate it. July 8, 1723. 55. Resolved, to endeavor to my utmost to act as I can think I should do, if, I had already seen the happiness of heaven, and hell torments. July 8, 1723. 56. Resolved, never to give over, nor in the least to slacken, my fight with my corruptions, however unsuccessful I may be. 57. Resolved, when I fear misfortunes and adversities, to examine whether I have done my duty, and resolve to do it, and let the event be just as providence orders it. I will as far as I can, be concerned about nothing but my duty, and my sin. June 9, and July 13 1723. 58. Resolved, not only to refrain from an air of dislike, fretfulness, and anger in conversation, but to exhibit an air of love, cheerfulness and benignity. May 27, and July 13, 1723. 59. Resolved, when I am most conscious of provocations to ill nature and anger, that I will strive most to feel and act good-naturedly; yea, at such times, to manifest good nature, though I think that in other respects it would be disadvantageous, and so as would be imprudent at other times. May 12, July 11, and July 13. 60. Resolved, whenever my feelings begin to appear in the least out of order, when I am conscious of the least uneasiness within, or the least irregularity without, I will then subject myself to the strictest examination. July 4, and 13, 1723. 61. Resolved, that I will not give way to that listlessness which I find unbends and relaxes my mind from being fully and fixedly set on religion, whatever excuse I may have for it-that what my listlessness inclines me to do, is best to be done, etc. May 21, and July 13, 1723. 62. Resolved, never to do anything but duty, and then according to Ephesians 6:6-8, to do it willingly and cheerfully as unto the Lord, and not to man:‹knowing that whatever good thing any man doth, the same shall he receive of the Lord.Š June 25 and July 13, 1723. 63. On the supposition, that there never was to be but one individual in the world, at any one time, who was properly a complete Christian, in all respects of a right stamp, having Christianity always shining in its true luster, and appearing excellent and lovely, from whatever part and under whatever character viewed: Resolved, to act just as I would do, if I strove with all my might to be that one, who should live in my time. January 14 and July 13, 1723. 64. Resolved, when I find those ‹groanings which cannot be utteredŠ (Romans 8:26), of which the Apostle speaks, and those‹breakings of soul for the longing it hath,Š of which the Psalmist speaks, Psalm 119:20, that I will promote them to the utmost of my power, and that I will not be weary of earnestly endeavoring to vent my desires, nor of the repetitions of such earnestness. July 23, and August 10, 1723. 65. Resolved, very much to exercise myself in this, all my life long, viz. with the greatest openness, of which I am capable of, to declare my ways to God, and lay open my soul to him: all my sins, temptations, difficulties, sorrows, fears, hopes, desires, and every thing, and every circumstance; according to Dr. Manton' s 27th Sermon on Psalm 119. July 26, and Aug.10 1723. 66. Resolved, that I will endeavor always to keep a benign aspect, and air of acting and speaking in all places, and in all companies, except it should so happen that duty requires otherwise. 67. Resolved, after afflictions, to inquire, what I am the better for them, what am I the better for them, and what I might have got by them. 68. Resolved, to confess frankly to myself all that which I find in myself, either infirmity or sin; and, if it be what concerns religion, also to confess the whole case to God, and implore needed help. July 23, and August 10, 1723. 69. Resolved, always to do that, which I shall wish I had done when I see others do it. August 11, 1723. 70. Let there be something of benevolence, in all that I speak. August 17, 1723.   BEING SENSIBLE THAT I AM UNABLE TO DO ANYTHING WITHOUT GOD' S HELP, I DO HUMBLY ENTREAT HIM BY HIS GRACE TO ENABLE ME TO KEEP THESE RESOLUTIONS, SO FAR AS THEY ARE AGREEABLE TO HIS WILL, FOR CHRIST' S SAKE. Tue, 19 Jan 2010 12:50:17 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=43 http://www.wyattchurch.com/app/w_page.php?type=section&id=43&article_id=878 Will you answer the C.A.L.L.? from The C.A.L.L. in Arkansas on Vimeo. Tue, 19 Jan 2010 12:50:17 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=43 http://www.wyattchurch.com/app/w_page.php?type=section&id=43&article_id=870 A Book Review by Tim Challies. In the years since I began reviewing books, I have read titles on a wide variety of topics. But it occurred to me as I considered Russell Moore's title Adopted for Life that I had never read a book that dealt entirely with adoption. Sure, adoption has factored into books on family and books on theology, but never had I read a full-length treatment of the subject. Having heard so much positive press surrounding Adopted for Life I thought it might be wise to give it a read. I'm glad I did. It might be easy to write off a book like this one, assuming that it only has relevance to families who are actually considering adopting a child. But Moore's ambition goes beyond asking young families to adopt orphaned children. "In this book I want to call us all to consider how encouraging adoption-whether we adopt or whether we help others adopt-can help us peer into the ancient mystery of our faith in Christ and can help us restore the fracturing unity and the atrophied mission of our congregation." As Moore explains, "The gospel of Jesus Christ means our families and churches ought to be at the forefront of the adoption of orphans close to home and around the world." It is the gospel that calls us to adopt but it is also the gospel that teaches us how to understand adoption. In fact, "as we become more adoption-friendly, we'll be better able to understand the gospel." And so this book is for anyone and everyone. It is important to note that this is not a how-to book; it does not provide step-by-step instructions for adopting (since there are already plenty of books that do just that and do it well). "Instead I want to ask what it would mean if our churches and families were known as the people who adopt babies-and toddlers, and children, and teenagers. What if we as Christians were known, once again, as the people who take in orphans and make of them beloved sons and daughters?" No one can claim that every person is called to adopt. But it does seem that all Christians are meant to think about the issue since we all have a stake in it. After all, God himself has a stake in it as the "Father of the fatherless" and the One who tells us that pure and undefiled religion is to comfort orphans. Through nine chapters, Moore first lays theological groundwork for adoption and then turns to matters that are perhaps just a bit more practically applicable (not that I wish to draw too firm a line between theology and practice). In the first chapter he explains why you ought to read the book, even if you do not want to. In chapter two he explains what some rude questions about adoption taught him about the gospel of Christ. After that he turns to what is at stake in this discussion and then gives pastoral counsel on how to know if you or someone you love should consider adoption. He looks to practical aspects of navigating the adoption process (reassuring readers that it is not nearly as bad as most people seem to believe it is) and then covers some of the uncomfortable questions that arise-health concerns, racial identity, and so on. The seventh chapter explains how churches can encourage adoptions and the eighth shows how parents, children and friends can think about growing up adopted. He closes with some concluding thoughts which tie theology and practice into his own family (in which he and his wife adopted two boys before the Lord opened the womb and granted them two more, though he playfully insists he can no longer remember which of his sons are adopted and which are not!). In fact, Moore and his family figure prominently throughout the book as he describes the joys and challenges of welcoming adopted children to his family. I know from talking to friends who have adopted that there are good books detailing the practicalities of adopting, whether that involves fund-raising or family integration or any other of the many factors involved. I know as well that there are many good books on the gospel and the doctrine of adoption. But I do not know of any that so perfectly put one within the context of the other. This book would make a valuable read for any Christian; perhaps I say that for too many books; I don't know. But I do know that every Christian stands to benefit from reading this one. I believe it is a must-read for anyone who has ever considered adoption and for anyone who has a friend or family member who is in the midst of it. It is a must-read for any young couple, even those who have never thought about adoption. And it ought to have a place in every church library. When watching sports you sometimes hear a coach tell his players to "leave it all on the field (or on the court or on the diamond)." This coach expects his players to give it their best effort, to walk into the locker room at the end of the day knowing that they could not have done any better. And I really felt this is what Moore did here; I felt like he put a lot of himself into this book, that it took a lot out of him to write it, and that it really does represent a passionate effort on his part. And it shows. The book perfectly combines the theological foundation with the practical outworking of that theology. It has wisdom for the adopter, the adopted and the families, friends and churches of both. It is undoubtedly one of the best books I've read this year. I hope you'll consider reading it too. Original Source Tue, 19 Jan 2010 12:50:17 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=43 http://www.wyattchurch.com/app/w_page.php?type=section&id=43&article_id=867 By: Chris Brauns I've been thinking recently about something television star Kelsey Grammer said. It's not because I saw a rerun of Cheers. Unfortunately, the context is tragic. Grammer has me thinking about well intentioned people who end up "packing unforgiveness." Where deep wounds are concerned, there are those who try and do what they believe faith requires. Yet, they end up hurting all the more. Before I write anything more, I want to go on record saying that I have prayed for Kelsey Grammer. I have three lovely sisters and two beautiful daughters, and I simply cannot imagine what he has gone through. To understand why Grammer is on my mind, you need to know something of the awful tragedies he has endured. When Grammer was only 13 years old, his father was murdered. A shark killed his twin brothers while they were scuba diving. But the most devastating loss for Grammer may have been the murder of his sister, Karen. In the seventies, Grammer's 18-year-old sister Karen graduated from high school and moved to Colorado. Shortly thereafter, she was abducted as she left her waitressing job. Three men kidnapped, raped, and killed her. Grammer was devastated. He said that Karen was his best friend and the best person he knew. He has felt guilty ever since because he wasn't there to protect his sister. Eventually, a man named Freddie Glenn was convicted of Karen's murder, as well as two other murders. He was sentenced to life in prison. At that time, Colorado offered the possibility of parole for those with life sentences. This summer, 34 years later, Freddie Glenn is eligible. (See link here). Grammer wrote an impassioned letter to the parole board members, asking them not to free his sister's killer. Parole was denied, and I certainly agree. Under no circumstances should this killer ever taste freedom in this life. Grammer's thoughts about forgiveness in his letter to the parole board continue to be on my mind. Here is an excerpt: ". . . Please consider, when you wrestle with the fate of this man that killed my sister, the degree of suffering he has inflicted on his victims but also on the families of his victims. It has been many years since the murders and he has spent many years in jail. We, whose lives were so altered by his selfishness and brutality, have spent those years in a prison of our own. Yes, time has helped, but we will never be free. Why should his fate be any different? I am a man of faith and my faith teaches me that I must forgive. And so I do. I forgive this man for what he has done. Forgiveness allows me to live my life. It allows me to love my children and my wife and the days I have left with them. But, I can never escape the horror of what happened to my sister. I can never accept the notion that he can pay for that nightmare with anything less than his life. . . " (see letter here). Notice the part I emphasized with italics. Grammer believes that God requires him to forgive his sister's killer: "I am a man of faith and my faith teaches me that I must forgive." It's at this point, if I were visiting with Grammer, that I would gently suggest that he has misunderstood what God requires. Grammer believes people of faith should always automatically forgive offenders. As a result, he is trying to do the right thing and forgive his sister's killer. Someone has probably told him that he should forgive for his own sake--that unconditional forgiveness is the route to freedom. In reality, I wonder if Grammer's automatic forgiveness isn't packing bitterness and unforgiveness into the depths of his soul. Contrary to what many say, in my book, Unpacking Forgiveness: Biblical Answers for Complex Questions and Deep Wounds, I argued that forgiveness is conditional. Christians are not called to automatically forgive every offense. Rather, we should offer forgiveness to all. Said another way, we should maintain an attitude of forgiveness. But biblical forgiveness is more than a feeling. It is something that happens between two parties, and it takes place in the fullest sense only when the offending party repents and the relationship is restored. While I include more detail in the book, the Biblical argument for conditional forgiveness is straight-forward. Christians are called to forgive others as God forgave them (Matthew, 6:12, Ephesians 4:32). God forgives conditionally. God only forgives those who repent of their sins and turn in saving faith to Him (1 John 1:9, John 3:36). Likewise, we also should offer forgiveness to all. We forgive those who repent. Indeed, we are obliged to forgive (Luke 17:3-4), knowing that whatever someone has done to offend us pales in comparison to what we have done to offend God (Matthew 18:32-33). (See what others say on conditional forgiveness here). If I was talking with Grammer and I suggested that forgiveness is not automatic, he might ask, "Didn't Jesus forgive those who crucified him, even as he was on the Cross (Luke 23:33-34)?" The short answer to that question is, "no, Jesus did not forgive them." By praying, Jesus demonstrated an attitude of forgiveness. He prayed that those who crucified him would be forgiven in the future; he did not thank God that they were already forgiven. If they had already been forgiven, such a prayer would have been superfluous. (See more on this point here). Usually, however, the objection to conditional forgiveness is for pragmatic reasons rather than biblical ones. People counter, "If we don't forgive everyone, then won't we become bitter?" The answer is, "no, not if we follow the example of Christ." Christians are called to have an attitude of forgiveness toward all. This leaves no room for bitterness. At the same time, someone in Grammer's situation need not worry that anyone will get away with murder. Vengeance belongs to God. He will repay. Count on it. (Romans 12:17-21). As much as Grammer loved his sister, Almighty God is infinitely angrier about what happened to Karen. I choose my words carefully, but there will be a Hell of a reckoning, one way or another. Either this killer will turn in repentance and faith to Christ, in which case Jesus' work on the Cross is sufficient to atone. Or, this killer will face the unmitigated fury of God forever. Forever. Borrowing Jonathan Edward's language, in Hell, unrepentant sinners will wear out the sun in their agony and be no closer to the end. Some might counter that considering the judgment of those who have hurt us is wrong or unbiblical. Quite the opposite. Christians in the Bible take comfort knowing that justice belongs to God and that he will repay (Romans 12:19, 2 Timothy 4:14-15, Revelation 6:10). Indeed, it is when we realize what awaits unrepentant sinners in the eschatological future that our hearts will begin to break for them. As Bonhoeffer said about the Nazis, "It is only when God's wrath and vengeance are hanging as grim realities over the heads of one's enemies that something of what it means to love and forgive them can touch our hearts." I have preached and taught enough on this subject to know that here is where some of you will throw up your hands and say, "Okay, this is just a matter of semantics. You say, 'offer forgiveness'. I say, 'give it'. What's the difference?" There is a big difference. If we say that everyone is forgiven, then we redefine forgiveness. Instead of it being something that happens between two parties (as it is in when God forgives us), forgiveness becomes something that I decide to do on my own--independent of the one who has hurt me. Go back to Grammer's words. "I am a man of faith and my faith teaches me that I must forgive. And so I do. I forgive this man for what he has done." It is unclear what he means by saying that he forgives his sister's killer. Obviously, Grammer does not mean that he has a relationship with this man. Nor, does he mean that his feelings have changed either toward the offender or about the pain. He says he can never escape the horror of what was done to Karen. We can only surmise that what Grammer meant when he said that he forgives his sister's killer was something like, "I have to stop thinking about this evil man and go on with my life." But Grammer's approach hasn't worked. In his words, he is still in a prison built by his sister's killer. He wrote, "We, whose lives were so altered by his selfishness and brutality, have spent those years in a prison of our own. Yes, time has helped, but we will never be free." Furthermore, forgiving in this privatized, automatic kind of way has become far less than what the Gospel requires. It seems fair to assume that Grammer has no intention of ever offering anything to Freddie Glenn, yet this is exactly what God did. While we were still sinners, Christ died for us (Romans 5:8). Indeed, those who put their faith in Christ can say, ". . . He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins.(Col 1:13-14, emphasis added)." Christians are called to follow the Savior's example, offering the handshake of forgiveness to those receive it in repentance. I suppose, if I were talking personally with Grammer, suggesting that he be willing to shake hands with his sister's killer might raise the temperature in the room by 30 or 40 degrees. Yet this is the Gospel. Even though we are by nature objects of wrath (Ephesians 2:1-3, Titus 3:3-4), God offers forgiveness. We are to do the same. Automatic forgiveness packs unforgiveness. It redefines forgiveness as far less than what it means biblically. It hardens hearts with bitterness, isolation, and pessimism. In contrast, conditional forgiveness centers on the Cross. It offers the Gospel to all, recognizes that because of Christ any offender can be forgiven, believes that all relationships can be redeemed, and rests knowing that justice will be served. Kelsey Grammer said he will never be free of what Freddie Glen did to his family. This need not be so. Those who know Christ can be assured that one day very soon, we will be in his presence on a New Earth where there is no more death, mourning, crying, or pain. It will be a new day. All wounds will be healed completely (Revelation 21:3-5). There, Christ's people will be free indeed (John 8:31-32). Original Source Tue, 19 Jan 2010 12:50:17 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=43 http://www.wyattchurch.com/app/w_page.php?type=section&id=43&article_id=861 Fair-minded criticism is one of life's best pleasures, an acquired taste well worth the acquiring. Someone who will take you seriously, understand you accurately, treat you charitably, and who then will lay it on the line is a messenger from God for your welfare (whether or not you end up completely agreeing). There is nothing quite like being disagreed with intelligently, lovingly, and openly: "Faithful are the wounds of a friend" (Prov. 27:6). If I only listen to my allies, or to yes-men, clones, devotees, and fellow factionaries, then I might as well inject narcotics into my veins. The people of God are a large work in progress. To engage and to interact with critics is to further the process—in both of our lives. We ought to offer to others the kind of criticism that is such a pleasure to receive. Whenever we disagree with others our goal ought to be fair-minded, knowledgeable, constructive criticism (tinged with mercy, attentive to perceived strengths as well as perceived failings, openly receptive to reciprocal criticism). We all know this when doing marriage counseling. Jesus' log-and-speck analysis and His call to clear-seeing helpfulness dig to the roots of every marital conflict. But we often ignore the log-and-speck in other spheres of controversy—or when in the midst of our own marital conflicts! Whether we write, teach, or converse, we often either succeed or derail based on the manner in which we deliver the matter. May we do as we would like it done to us. Critics, like governing authorities, are servants of God to you for good (Rom. 13:4). He who sees into hearts uses critics to help us see things in ourselves: outright failings of faith and practice, distorted emphases, blind spots, areas of neglect, attitudes and actions contradictory to stated commitments, and, yes, strengths and significant contributions. God uses critics to help us. Even if I think that a criticism is mistaken, I shouldn't leap too quickly to the defense. Is there something I am doing or saying (or not doing and not saying) that makes that particular misinterpretation plausible? Am I too easily misunderstood? Do I leave implicit or understated something that needs to be made explicit? Does my attitude or tone or way of treating people send a mixed message? Do I ride my hobby horses? Am I not answering some important question that this person is asking? Am I not addressing some important problem that this person cares about? In my experience, the answer to these questions is usually Yes. Excerpt from David Powlison's article, "Does the Shoe Fit?" (Journal of Biblical Counseling [Spring 2002]: 2-14) is probably the best piece I've seen on how to think about criticism. (The article is not online, but is available on the JBC CD-ROM.) Tue, 19 Jan 2010 12:50:17 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=43 http://www.wyattchurch.com/app/w_page.php?type=section&id=43&article_id=841 From R.C. Sproul's new book, The Prayer of Our Lord (p. 15): There are really only two rules that you have to keep in mind when you're in prayer, two things that should drive and govern and control your prayer life with the Almighty. You should remember who is being addressed and who is doing the speaking. That is, the first thing you are to remember in prayer is who it is you're talking to, because nothing will condition your prayer life more deeply than remembering that you're in conversation with God, the sovereign Creator and ruler of the universe. Second, you are to remember who you are. You are not God. You are a creature. So prayer is not a conversation between peers; it is not a fireside chat among equals. This is the creature speaking to his sovereign Creator. Tue, 19 Jan 2010 12:50:17 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=43 http://www.wyattchurch.com/app/w_page.php?type=section&id=43&article_id=825 Daniel Hays. How should Christians apply the Old Testament Law? Obviously commands in the Mosaic Law are important, for they make up a substantial portion of God's written revelation. Yet the Old Testament contains many laws that seem strange to modern readers (e.g., "Do not cook a young goat in its mother's milk," Exod. 34:26; "Do not wear clothing woven of two kinds of material," Lev. 19:19; "Make tassels on the four corners of the cloak you wear," Deut. 22:12). (to read more of this article by Daniel Hays, click here). Tue, 19 Jan 2010 12:50:17 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=43 http://www.wyattchurch.com/app/w_page.php?type=section&id=43&article_id=818 "If there is a secret to the Christian life, this is it." Matthew Smith doesn't like to mince words. The 28-year-old singer-songwriter and East Nashville resident likes to get to the point of whatever topic is at hand, whether it be God, politics, or the relative merits of the latest U2 record. And at this moment, he's leaning forward, his dark brown eyes gleaming with intensity, drawing a line in the sand on a point of what some would call "practical theology." "If Jesus didn't pay for everything, and I mean everything that I owe God, then I'm in trouble. We're all in trouble." It might be helpful to back up for a moment and tell you how we got here. In Christian music, or in any kind of music, Smith is kind of an anomaly. He's a man whose personal passion bleeds through every line of his music, yet he rarely writes his own lyrics. He is an artist who plays music that is used for worship, but he's not a "worship artist." He's a songwriter who gushes over the talent of his collaborators, though he's never even met them. His music is most likely to be tagged as "contemporary," but he seems strangely traditional at times. Matthew Smith writes brand new music to old hymn lyrics. Not grandma-used-to-sing-these-to-me-at-the-rickety-old-piano hymns, but very old hymns that were written well before grandma or even her grandma were born, many of them over three hundred years ago. And unlike other hymn revivals, there is nothing nostalgic about Smith's treatment. "I didn't grow up singing hymns. We mainly sang praise and worship songs, and gospel songs like 'Softly And Tenderly,' but very few old hymns." Smith stumbled into hymns in college at Nashville's Belmont University, where he attended a weekly Bible study called RUF (Reformed University Fellowship), whose leader is both an ordained minister and a graduate of the prestigious Berklee College of Music in Boston. "There was something I had never experienced before at these Bible studies, and the hymns we sang somehow electrified me. God used them to wake me up to my sin and His grace," Smith admits. To those who associate hymns with uncomfortable neckties and blaring organ music, the idea of a college student being turned upside down by them sounds like quite a stretch. But what Smith learned in these Bible studies was that he could relate as much or more to these hymnwriters who lived hundreds of years ago as he did to his peers. "The brutal honesty of writers like Anne Steele and Charles Wesley blew me away,” says Smith. “They were able to confess their sin in a way that wasn't just 'I'm a terrible person,' but actually used confession in order to see Jesus as a great Savior." His Bible study leader, Kevin Twit, had been collecting tattered old hymnals for years and writing new music to the words he found there to go along with his sermons, and encouraged Smith to do the same. "I had been writing my own songs for a few years, but when I wrote music to a hymn for the first time, something clicked," he recalls. Twit soon decided to record an album of hymns that he and the students had redone in order for others to hear, hoping that it would sell enough to recoup the recording costs. The album, Indelible Grace, which included Smith’s “Come Ye Sinners,” not only recouped, but became a veritable indie phenomenon, selling tens of thousands of copies. "We hit a nerve,” says Smith. “There was a hunger for the raw and real in an age of overly processed, manufactured spirituality, and these hymns impacted others in the way they had with us." Smith's "Come Ye Sinners," the opening track, is now a standard used in worship at churches nationwide. Smith continued to write and record for what became a series of Indelible Grace albums, and began touring, playing concerts of hymns. He started to see that, in a small way, he could be a catalyst for others to experience what he had in the Bible study. "To hear people tell me that God has used this music to change their lives is amazing to hear, but I don't take it as a personal compliment. He's done the same in my life," Smith contends. In addition to continuing his work with the Indelible Grace series, Matthew released his first solo EP, Even When My Heart Is Breaking, in 2004. The hymns on his new full-length album, All I Owe, explore the themes of grace, sin, and human identity in ways that are rarely addressed by modern writers. Charles Wesley’s "Thy Blood Was Shed For Me" is a rawly emotional rock song, crying out to find hope in Christ's blood when circumstances dictate despair. “Wesley is one of the great songwriters. He loved to contrast the depth of our need with the overflow of Christ’s provision, and did so in the most seamless, poetic way imaginable.” Other tracks continue the thematic thread of dependence on Jesus; the upbeat "None Among" asserts that seeing Jesus for who He is will be the only way to defeat the idolatry in a Christian's heart. The little-known hymn “The Lord Will Provide,” (by “Amazing Grace” writer John Newton) calls men and women to lives based not on what they can do, but on what Jesus provides. The title track is an anthem of thankfulness for Jesus paying for all that we owe— which brings us back to our conversation. "What I want to communicate with my music is that Jesus sets us free from our obsession with ourselves," Smith says. "If Jesus hadn't paid for everything we owe and fulfilled God's law, then we would be trapped in an endless cycle of failure to measure up to His standards or ours. But because of Jesus, we are now set free to love God, our neighbors, and even our enemies, because there is nothing to lose.” Smith concludes, "The truth is, I cling to these hymns for dear life. In the darkest times, they are the only way I can see past the lies and fears and find Jesus. And I’m finding that more and more people have the same experience. This record is for them, and for me.” Tue, 19 Jan 2010 12:50:17 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=43 http://www.wyattchurch.com/app/w_page.php?type=section&id=43&article_id=806 As you think about the New Year, take a look at the famous resolutions of Jonathan Edwards. These resolutions serve as great examples of how to be resolved to live Godly lives in 2009. BEING SENSIBLE THAT I AM UNABLE TO DO ANYTHING WITHOUT GOD' S HELP, I DO HUMBLY ENTREAT HIM BY HIS GRACE TO ENABLE ME TO KEEP THESE RESOLUTIONS, SO FAR AS THEY ARE AGREEABLE TO HIS WILL, FOR CHRIST'S SAKE. 1. Resolved, that I will do whatsoever I think to be most to God' s glory, and my own good, profit and pleasure, in the whole of my duration, without any consideration of the time, whether now, or never so many myriads of ages hence. Resolved to do whatever I think to be my duty and most for the good and advantage of mankind in general. Resolved to do this, whatever difficulties I meet with, how many soever, and how great soever. (Read all 70 Here)   Tue, 19 Jan 2010 12:50:17 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=43 http://www.wyattchurch.com/app/w_page.php?type=section&id=43&article_id=804 By: R.C. Sproul "Bah! Humbug!" These two words are instantly associated with Charles Dickens' immortal fictional anti-hero, Ebenezer Scrooge. Scrooge was the prototype of the Grinch who stole Christmas, the paradigm of all men cynical. We all recognize that Ebenezer Scrooge was a mean person - stingy, insensitive, selfish, and unkind. What we often miss in our understanding of his character is that he was preeminently profane. "Bah! Humbug!" was his Victorian use of profanity. Not that any modern editor would feel the need to delete Scrooge's expletives. His language is not the standard currency of cursing. But it was profane in that Scrooge demeaned what was holy. He trampled on the sanctity of Christmas. He despised the sacred. He was cynical toward the sublime. Christmas is a holiday, indeed the world's most joyous holiday. It is called a "holiday" because the day is holy. It is a day when businesses close, when families gather, when churches are filled, and when soldiers put down their guns for a 24-hour truce. It is a day that differs from every other day. Every generation has its abundance of Scrooges. The church is full of them. We hear endless complaints of commercialism. We are constantly told to put Christ back into Christmas. We hear that the tradition of Santa Claus is a sacrilege. We listen to those acquainted with history murmur that Christmas isn't biblical. The Church invented Christmas to compete with the ancient Roman festival honoring the bull-god Mithras, the nay-sayers complain. Christmas? A mere capitulation to paganism. And so we rain on Jesus' parade and assume an Olympian detachment from the joyous holiday. All this carping is but a modern dose of Scroogeism, our own sanctimonious profanation of the holy. Sure, Christmas is a time of commerce. The department stores are decorated to the hilt, the ad pages of the newspapers swell in size, and we tick off the number of shopping days left until Christmas. But why all the commerce? The high degree of commerce at Christmas is driven by one thing: the buying of gifts for others. To present our friends and families with gifts is not an ugly, ignoble vice. It incarnates the amorphous "spirit of Christmas." The tradition rests ultimately on the supreme gift God has given the world. God so loved the world, the Bible says, that He gave His only begotten Son. The giving of gifts is a marvelous response to the receiving of such a gift. For one day a year at least, we taste the sweetness inherent in the truth that it is more blessed to give than to receive. What about putting Christ back into Christmas? It is simply not necessary. Christ has never left Christmas. "Jingle Bells" will never replace "Silent Night." Our holiday once known as Thanksgiving is rapidly becoming known simply as "Turkey Day." But Christmas is still called Christmas. It is not called "Gift Day." Christ is still in Christmas, and for one brief season the secular world broadcasts the message of Christ over every radio station and television channel in the land. Never does the church get as much free air time as during the Christmas season. Not only music but the visual arts are present in abundance, bearing testimony to the historic significance of the birth of Jesus. Christmas displays all remind the world of the sacred Incarnation. Doesn't Santa Claus paganize or at least trivialize Christmas? He's a myth, and his very mythology casts a shadow over the sober historical reality of Jesus. Not at all. Myths are not necessarily bad or harmful. Every society creates myths. They are a peculiar art form invented usually to convey a message that is deemed important by the people. When a myth is passed off as real history, that is fraud. But when it serves a different purpose it can be healthy and virtuous. Kris Kringle is a mythical hero, not a villain. He is pure fiction -- but a fiction used to illustrate a glorious truth. What about the historical origins of Christmas as a substitute for a pagan festival? I can only say, good for the early Christians who had the wisdom to flee from Mithras and direct their zeal to the celebration of the birth of Christ. Who associates Christmas today with Mithras? No one calls it "Mithrasmas." We celebrate Christmas because we cannot eradicate from our consciousness our profound awareness of the difference between the sacred and the profane. Man, in the generic sense, has an incurable propensity for marking sacred space and sacred time. When God appeared to Moses in the burning bush, the ground that was previously common suddenly became uncommon. It was now holy ground - sacred space. When Jacob awoke from his midnight vision of the presence of God, he anointed with oil the rock upon which he had rested his head. It was sacred space. When God touches earth, the place is holy. When God appears in history, the time is holy. There was never a more holy place than the city of Bethlehem, where the Word became flesh. There was never a more holy time than Christmas morning when Emmanuel was born. Christmas is a holiday. It is the holiest of holy days. We must heed the warning of Jacob Marley: "Don't be a Scrooge" at Christmas. Original Source Tue, 19 Jan 2010 12:50:17 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=43 http://www.wyattchurch.com/app/w_page.php?type=section&id=43&article_id=693 By Trevin Wax Do you ever feel you are failing to teach your children to pray? The days are hurried. The more kids you have, the more difficult it is to gather everyone together for family prayer. When your child does start to pray, it's the same prayer every night. You wonder how much he or she is praying from the heart and how much of their prayer is merely a formality. You yourself are exhausted from your efforts. Sometimes, it just seems like taking a few minutes every night to pray is too much. Let me encourage you. Young children soak in everything we say to them. Don't be frustrated if they're not reciting the catechism by the age of 4. Don't be frustrated if they seem to be disinterested when you pray. Don't be frustrated by their lack of attention span. Pray anyway. Our son has learned the Apostles' Creed, the Lord's Prayer, and other Psalms merely through repeating certain prayers each night. No, we have not tested his memory or promised him certain rewards for praying fervently. Mere repetition does it all. Quote Psalm 23 to your children every night for two weeks and you'll be amazed at how quickly they can say it with you... word for word. Rather than seeing repetition as something that stifles prayer, we've discovered in our home that repetition is the best way to pray with a young child. If this is any help at all, I'm including our usual nightly prayers that we say over our children: Our Nightly Prayers We gather as a family in our son's room, turn the lights down, and kneel by his bedside (most of the time). By the way, I recommend you have these prayers memorized before you start teaching them. It will be more effective than reading them from a book. Furthermore, it will spur you on to greater efforts in memorizing. 1. Apostles' Creed (with motions) - We quote the updated one (click here), and we use hand motions as well. Our son loves the story of Christ, especially "on the third day, he ROSE AGAIN!!!" (insert brief moment of bed-jumping here.) 2. May the Lord Almighty grant us and those we love a peaceful night and a perfect end. 3. Our help is in the Name of the Lord, the maker of heaven and earth. (Psalm 124:8) 4. Confession: Almighty God, our heavenly Father, we have sinned against you, through our own fault, in thought, word and deed, by what we have done, and by what we have left undone. For the sake of your Son, our Lord Jesus Christ, forgive us all our offenses, and grant that we may serve you in newness of life, to the glory of your name, Amen. (The Book of Common Prayer) 5. Gloria: Glory to the Father, to the Son, and to the Holy Spirit, as it was in the beginning, is now and will be forever, Amen. 6. Bible Memorization: Choose a psalm or a Bible passage you want your kids to know by heart. Quote it here for a few weeks. 7. The Lord's Prayer: We use the ESV. 8. Into your hands, O Lord, I commend my spirit, for you have redeemed me, O Lord, O God of truth. Keep me, O Lord, as the apple of your eye. Hide me under the shadow of your wings. (Psalm 17:8, 31:5) 9. Personal, spontaneous prayers: Each member of the family prays for a minute or two whatever is on our hearts. It may seem like such a prayer program would take a long time. It doesn't. Usually, we're finished praying within 5-10 minutes. But the impact on our family has been great. When I was away from home last month, my son asked my wife to call me, put me on speakerphone and let me lead the family in prayers long-distance before he went to bed. What kinds of prayer practices have you found effective with your children? Original Source Tue, 19 Jan 2010 12:50:17 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=43 http://www.wyattchurch.com/app/w_page.php?type=section&id=43&article_id=676 By: J.C. RyleYou live in a world where your soul is in constant danger. Enemies are round you on every side. Your own heart is deceitful. Bad examples are numerous. Satan is always laboring to lead you astray. Above all false doctrine and false teachers of every kind abound. This is your great danger. To be safe you must be well armed. You must provide yourself with the weapons which God has given you for your help. You must store your mind with Holy Scripture. This is to be well armed. Arm yourself with a thorough knowledge of the written word of God. Read your Bible regularly. Become familiar with your Bible. . . . Neglect your Bible and nothing that I know of can prevent you from error if a plausible advocate of false teaching shall happen to meet you. Make it a rule to believe nothing except it can be proved from Scripture. The Bible alone is infallible. . . . Do you really use your Bible as much as you ought? There are many today, who believe the Bible, yet read it very little. Does your conscience tell you that you are one of these persons? If so, you are the man that is likely to get little help from the Bible in time of need. Trial is a sifting experience. . . . Your store of Bible consolations may one day run very low. If so, you are the man that is unlikely to become established in the truth. I shall not be surprised to hear that you are troubled with doubts and questions about assurance, grace, faith, perseverance, etc. The devil is an old and cunning enemy. He can quote Scripture readily enough when he pleases. Now you are not sufficiently ready with your weapons to fight a good fight with him. . . . Your sword is held loosely in your hand. If so, you are the man that is likely to make mistakes in life. I shall not wonder if I am told that you have problems in your marriage, problems with your children, problems about the conduct of your family and about the company you keep. The world you steer through is full of rocks, shoals and sandbanks. You are not sufficiently familiar either with lighthouses or charts. If so, you are the man who is likely to be carried away by some false teacher for a time. It will not surprise me if I hear that one of these clever eloquent men who can make a convincing presentation is leading you into error. You are in need of ballast (truth); no wonder if you are tossed to and fro like a cork on the waves. All these are uncomfortable situations. I want you to escape them all. Take the advice I offer you today. Do not merely read your Bible a little-but read it a great deal. . . . Remember your many enemies. Be armed! Source: Excerpt from the tract, entitled "Bible Reading" by J.C. Ryle. Tue, 19 Jan 2010 12:50:17 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=43 http://www.wyattchurch.com/app/w_page.php?type=section&id=43&article_id=626 By: Tia There are things we can do to help our kids love the nations and the cause of Christ, even though a heart and calling for the Great Commission is ultimately something only God can grant. Here are a few ideas from Ryan and Anna, who are currently preparing to serve in Asia with their two young daughters. 1. Pray for missionaries as a family. We keep a stack of prayer cards on the dinner table and rotate through them during mealtime prayers. 2. Read missionary biographies to your children. The stories of Hudson Taylor, Adoniram Judson, William Carey, Gladys Aylward, and other missionary pioneers are captivating ways to orient a child's heart on the most important things in life. 3. Draw the whole family into supporting missionaries financially. Teach your kids from a young age that being a good steward of their money involves channeling resources toward the the cause of Christ in missions. Older kids can donate some of their lawn mowing and babysitting money. Younger children can earn money doing chores around the house which can be set aside for missionaries. 4. Find your child a missionary kid pen pal. Many children of missionaries around the world would be delighted to get mail from a child their age in their parent's culture. Your child (and the whole family) will learn valuable insights about living abroad through the eyes of a child. Additionally, when the missionaries visit your church, your child will already have a relationship with the MK and will be able to include them more easily. 5. Entertain missionaries in your home. Inviting missionaries over will be as much of a blessing to your family as to the missionaries. Host them for dinner or for a whole furlough. Build or buy your house with this in mind. 6. Take risks as a family. There are ways to live life which help children grasp the reality that discomfort and suffering are normal and rewarding parts of the Christian experience. Volunteer at a rescue mission; house a single mother; move to the inner-city. 7. Affirm and nurture qualities in your children which could serve them on the mission field. As your children grow in knowledge and skill, encourage them to think about how they could use their gifts in missions work. Then, if God says, "go," release them to go! 8. Teach your children to be world Christians. Don't expose them to only the American perspective on news and realities around the world. Go out of your way to make them more aware than the average American Christian about geography, world history, and the plights and perspectives of people across the globe. 9. Read missionary prayer letters to your children. Ask them questions about the content and look up facts about the missionaries' location on the Internet. 10. Use missions fact books and resources such as Operation World, the Global Prayer Digest, the Joshua Project, and Voice of the Martyrs (VOM). Kids of Courage is the youth-oriented arm of VOM and offers activity books, spotlights on the persecuted world, and more. Most of all, pray every day that your kids will develop hearts that mirror God's compassion for the nations and love for his glory in them! Original Source Tue, 19 Jan 2010 12:50:17 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=43 http://www.wyattchurch.com/app/w_page.php?type=section&id=43&article_id=606  By: Donald S. Whitney  What's the first thing that comes to mind when you hear the biblical term Sabbath? Many people, including those familiar with the New Testament, may think first of legalism. That's because nearly every mention of "Sabbath" in the Gospels has to do with the Pharisees accusing Jesus of violating their manmade rules. God's original intention, however, was for the Jews to "call the Sabbath a delight" (Isaiah 58:13). He meant for each of them on that day to "delight [themselves] in the Lord" (verse 14). Far from being a day to dread because of its restrictions, God designed the Sabbath to be a delightful day, the best of the week. If that was true in the Old Testament, how much more should those who know God through Christ and have His Holy Spirit find delight in "the Lord's day" (Revelation 1:10)? How do we do this? As I mentioned in the previous chapter, there are differing views on what the Bible teaches about the Lord's Day. But those rooted deeply in Scripture would agree on at least these two principles (though some would argue for much more): First, our greatest privilege and most important responsibility on the Lord's day is to worship Him with His people. Not only was the Old Testament Sabbath a day of worship, but we have the apostolic command about "not forsaking the assembling of ourselves together" (Hebrews 10:24). And the apostolic example associated with this command is worship "on the first day of the week" (see Acts 20:7; 1 Corinthians 16:2). Second, all our activities on Sunday should reflect the fact that it is "the Lord's day" (over and above the fact that, according to Psalm 118:24, every day is "the day which the Lord has made"). As you would expect, the practical aspects of what this means are very personal and intensely debated. In general, I think it means devoting ourselves to the pursuit of those things that promote the enjoyment of God. This also includes those activities that edify our church and family, extend the kingdom of God, and refresh our souls and bodies. Years ago I began to delight in the Lord's Day much more intentionally. One change was to redirect the time I spent watching sports on Sunday afternoons. It wasn't because I don't like viewing sports on TV anymore, for I enjoy that as much as ever. Rather, I stopped watching in order to turn to activities that would better restore my soul and recreate my body. People speak of "vegging" in front of the television. Staring at a screen for hours may not make us more tired, but neither does it invigorate us. Unlike taking a nap, a prayer-walk, reading the Bible or other good book alone or with family, or having a time of spiritual fellowship with other believers, we don't feel refreshed after an afternoon of TV-watching. Imagine living to age seventy and spending every Lord's Day in the ways I've suggested. You'd experience ten years of worshiping the Lord with His people, reading great literature, playing with your children or grandchildren, taking walks, enjoying fellowship, and taking naps. Does this sound like a burden to you? Most people dream of a life like this. It's the kind of life you can enjoy when you delight in the Lord's Day. From Donald S. Whitney, Simplify Your Spiritual Life (Colorado Springs, Colo.: NavPress, 2003).  Copyright © 2003, Donald S. Whitney. All rights reserved. Tue, 19 Jan 2010 12:50:17 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=43 http://www.wyattchurch.com/app/w_page.php?type=section&id=43&article_id=603 By: Justin Childers In most of Paul's letters, he included a record of exactly what he prayed for the churches or individuals he was writing to. His prayers are rich with insights into the character of God and Paul's own love for the churches. However, Paul did not just pray for his readers. He often asked them to pray specifically for him. For example, at the end of Ephesians, he asks the church to pray that he would be given boldness that he might preach the gospel (Eph. 6:19-20). In Colossians, Paul requests prayer for his ability to make the gospel clear when he preaches it (Col. 4:3-4). Prayer is essential to the fruitfulness of preaching. God has ordained that prayer be one of the means by which He accomplishes His purposes through preaching. Once, Charles Spurgeon (The Prince of Preachers) was asked about his obvious success in preaching. He simply replied, "My people pray for me." What a profound insight from a man who knew that he was not alone behind that pulpit. He was confident that God was with him because his congregation was laboring in prayer for him and with him. Christians, how often do you pray for your pastors who preach the Word of God to you? How devoted in prayer are you for the work of preaching? The health of the church is dependent on a man of God standing with an open Bible and declaring the glory of Christ's person and work. The success of the sermon depends upon the sovereign work of God to open our hearts to hear and apply His Word. Thus, we must plead with God for His blessing on the preacher and on the message he preaches. Here are a few suggestions of what to pray for those who preach: 1. During the week, pray for God to reveal the burden of the text to him. 2. During the week, pray that God would grip the preacher's heart with His glory revealed in the text. 3. On Sunday morning, pray that God would free him from distractions. 4. On Sunday morning, pray that he would proclaim the truth boldly and clearly. 5. On Sunday morning, pray for God to powerfully speak through him. 6. On Sunday morning, pray that Christ would be treasured by all gathered. Think of the effect on your own heart of praying for those who preach. When we plead with God to do these things, we will wake on Sunday with an anticipation of what He is going to say to us as we hear His Word. All glory for successful preaching should ultimately go to Jesus Christ, who purchased all good things on the cross. However, pray in such a way that your pastor will be able to say, "My people pray for me" when he senses the help of God to proclaim the gospel. A concluding word to parents: What an impact it would make on your children to hear their father and mother regularly praying by name for their pastors. (Original Source) Tue, 19 Jan 2010 12:50:17 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=43 http://www.wyattchurch.com/app/w_page.php?type=section&id=43&article_id=584 Published as part of the Peacemaker Memory System, Peacemaker Ministries, 1997. by Ken Sande, President of Peacemaker Ministries When I was in law school I witnessed one of the most dramatic spiritual battles I have ever seen. Two members of a religious cult were handing out tracts in the student union building and trying to tell people about their beliefs. Most people ignored them, but one student was drawn in. From my table I could hear enough of their conversation to realize that they were slowly convincing the student that their religion was consistent with the Bible. My stomach started to tighten up. Seeing that they were leading him away from God, I knew that I should say something to counter their misleading arguments. But I was immobilized by fear. Aside from a few general statements about my faith, I could not think of anything to say. I knew that the Bible contradicted their views, but I could not remember any specific passages I could use in confronting them. As my guilt and fear battled within me, I noticed a bystander who was also listening carefully to their conversation. Finally he stepped up and asked if he could join them. The cult members welcomed him. The bystander soon questioned their statement about the need to do certain works to gain God's favor. When they quoted a Bible verse (out of context) to defend their position, he countered by quoting a more relevant passage. When they responded by paraphrasing another passage, he quoted it back to them precisely, including the words that weakened their argument. As the two sides exchanged volley for volley, I realized that a spiritual tug-of-war was taking place before me. I could feel the tension growing as they battled for the student's mind. The cult members had a frightening knowledge of Scripture, but the bystander knew it even better. I was astonished at his ability to quote exactly the right Bible passage to counter their arguments. The cult members became noticeably frustrated and tried to get the student's attention focused on them again. The student cut them off in mid-sentence, however, saying, "Forget it!" He then turned to the bystander and said, "Thanks for jumping in. Can I buy you a Coke?" As the parties separated, I picked up my books and walked back to my apartment, still amazed by what I had witnessed. I was convicted by the realization that I was utterly unprepared to defend my faith in such a situation. I was also haunted by the feeling that I had seen or heard of such a battle before. Suddenly it came to me. The drama I had witnessed reminded me of the wilderness debate between Jesus and Satan. The devil repeatedly quoted Scripture out of context in his temptations. And our Lord, who could easily have responded with original words, instead defeated his adversary by quoting the written Word of God. Good Intentions By the time I arrived at my apartment, I had resolved to begin memorizing Scripture so that I would be better prepared to wage spiritual battles in the future. I made good progress for a while and committed several verses to memory. Within a few months, however, I lost my momentum. My initial enthusiasm had worn off, and I was faced with the challenge of doing something as a matter of will rather than emotion. My approach to memorizing-trying to cram a verse into my memory word-perfect by saying it twenty times a day-had become tedious and burdensome. To make matters worse, I lacked an effective method to review what I had memorized. Within a few weeks, most verses faded from my memory. What was the use of all this work, I wondered, if I soon lost everything I had memorized? Before long Scripture memory was only a sporadic activity in my life. God shook me out of my lethargy a couple of years later when I began serving him as a peacemaker. During conciliation I stumbled and faltered as I tried to help people understand how God would have them deal with a conflict. I knew many general peacemaking concepts, but I was often unable to open the Bible to relevant Scriptures. As a result, my advice was usually only that: my advice. I failed to help people discover and apply the specific counsel of God. I also became aware of how poorly I lived out the peacemaking concepts I daily urged others to follow. Since I had hidden little of God's Word in my heart, I was unable to fall back on it in times of conflict. Thus, my personal life often fell far short of the ideals I professed in my ministry. A System that Worked I knew I should recommit myself to Scripture memory, but I was reluctant because of my previous failures. Seeing my struggles, God gave me a tremendous gift. A friend sent me a copy of an article on Scripture memory, which was written by Dr. Garry Friesen and published in the October 1981 issue of Moody Monthly. (This is not the Gary Friesen who is the Executive Vice President of Peacemaker Ministries.) Dr. Friesen's article radically changed my approach to Scripture memory. It provided a simple and painless method of memorizing and retaining hundreds of Bible verses. (I will share the details below.) I have practiced this discipline with surprising consistency since 1982. While it is not a secret formula or guarantee of spiritual success, it has had a profound impact on my personal walk with Christ. Time after time when I was tempted to follow worldly counsel or my own sinful desires, God has spoken to me by bringing memorized Bible passages to mind. When I was offended by someone and plotting how to trap him in an argument, God said to me, "So whether you eat or drink or whatever you do, do it all for the glory of God" (1 Cor. 10:31). When I was consumed with the desire to force others to admit their sins, he reminded me of Matthew 7:5, "You hypocrite, first take the plank out of your own eye, and then you will see clearly to remove the speck from your brother's eye." And when I refused to forgive someone, the Lord said to me, "Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you" (Eph. 4:32). I cannot count the number of times God has used these memory verses to lovingly shake me, lead me to repentance, and get me back on the right path. I have discovered what the psalmist meant when he wrote, "I have hidden your word in my heart that I might not sin against you" (Psalm 119:11). In addition to blessing me personally, Scripture memory has proven to be invaluable training for my ministry as a peacemaker. By committing key peacemaking passages to memory, I am able to direct disputing parties to specific passages in Scripture, where they can read for themselves how God wants them to resolve their differences. As promised in 2 Timothy 3:16-17, the more I draw on God's Word rather than my own thoughts, the better I am at teaching and counseling those in need. Three Steps to Success Thanks to Dr. Friesen's article, I found that there are three steps to successful Scripture memory. Step 1: Set time goals rather than number goals One of the best ways to set yourself up for failure is to resolve to memorize a large number of verses in a certain period of time. Number goals may be easy to reach at first, but eventually they become burdensome or unattainable. In the long run, it is easier to meet time goals than number goals. I initially set a goal of spending just five minutes a day on Scripture memory. That may not sound like much, but by consistently pursuing it, I accumulated over thirty hours of Scripture memory in one year. I later expanded my time commitment to about twelve minutes per day. Since I enjoy the sense of accomplishment that comes from making measurable progress on new verses, this twelve minutes is one of the most enjoyable parts of my daily devotions. Step 2: Read, don't cram. Another way to defeat yourself is to try to force verses into your memory all at once by saying them twenty or more times in one sitting. I found that it is much easier to read a new verse carefully and thoughtfully three times and then put it aside until the next day. I do not have the verse memorized the first day or the second, but by the end of a week I can usually say it word-perfect. As Dr. Friesen says, this approach is "like cars on an assembly line-steadily being built rather than thrown together in a hurry." Step 3: Use a dependable review system Through Dr. Friesen, I found an effective and simple way to regularly review every verse I memorized. Using this system I have been able to memorize and retain over 350 verses in the past 15 years. I bought a small filing box for 3x5 cards along with a set of index cards with tabs numbered 1 to 31 (available through most office supply stores). I set aside the cards numbered 1 to 21. Turning the other ten cards over, I wrote a word on the back of each tab. On the first tab I wrote "Daily," on the second "Odd," and on the third "Even." Then, on each of the other seven card tabs I wrote one day of the week, "Sunday" through "Saturday." I then placed all thirty-one cards in the box in this order: "Daily," "Odd" and "Even," "Sunday" through "Saturday," and "1" through "21." Each Bible verse I memorize makes its way through these four sections: daily, every other day ("Odd" and "Even"), weekly ("Sunday," etc.), and tri-weekly ("1" through "21"). Each week I put two to four new cards behind the "Daily" tab (or in my plastic pocket holder). Every day I read each card three times carefully and thoughtfully, and then I put them away. In about a week I am able to recall each verse word-perfect. At that point, I divide the cards and insert them behind the "Odd" and "Even" tabs. I then read each of the cards every other day, depending on whether it's an odd or even day of the month. (Meanwhile I have added a couple of new verses to the "Daily" section.) After reading the review verses every other day for a week or two, I move those cards into the weekly section, distributing them among the days of the week. Now I review each card once a week. Finally, after two to four weeks, I move them into the tri-weekly section, again distributing them. I review the cards in this section every three weeks, marking my place with a colored index card. (If you prefer, you could go through the tri-weekly section during the first three weeks of the month, then skip this level of review for a week and start over on the first of the month.) I usually add two to four new cards per week. As I progressively memorize more cards and move them through the four sections, my daily Scripture memory might go like this. On Sunday the 15th, I review the cards behind the tabs marked Daily, Odd, Sunday, and 15. The next day I review the cards behind the tabs marked Daily, Even, Monday, and 16. If you use this approach with the verses included in the Peacemaker Memory System, you should be able to memorize all sixty cards in three to four months. And all you need to do is review ten cards a day! It will take some perseverance as you initially develop this habit, but if you are like me, you will soon find that it is both rewarding and fun. Maximum Blessing I would like to offer a few additional suggestions to help you get the most out of Scripture memory. First, as my pastor wisely counseled me years ago, Scripture memory should be done for your own edification, not to impress those around you. Unless there is a pressing need (such as in the situation described above), quoting Bible passages from memory can appear to be boastful and arrogant, especially when you are trying to give others advice. Therefore, instead of quoting Scripture to people, I usually ask them to open their Bibles to a specific passage and read it out loud, at which point we can discuss its meaning and application. Second, to receive the maximum benefit from your memory work, take time to meditate on these verses. Bring a verse to mind, say it slowly to yourself, and spend time thinking carefully about it, asking God to help you understand its meaning and application in your life. As God told Joshua, "Do not let this Book of the Law depart from your mouth; meditate on it day and night, so that you may be careful to do everything written in it. Then you will be prosperous and successful" (Joshua 1:8). Third, as you use the Peacemaker Memory System, you may find it helpful to start with Set 5 (Key Principles). These principles organize and summarize the Bible verses found in Sets 1 through 4. This framework can help your memory work to proceed more quickly and easily. In particular, I encourage you to learn the overall structure of the system on the enclosed card that lists every section and passage. Fourth, remember that Scripture speaks most clearly and powerfully when it is considered in its full context. Therefore, instead of relying on these few verses in isolation, use them as "connectors" to entire passages of Scripture. For example, memorizing Psalm 37:5-6 gives you a small insight into trusting God in the midst of adversity. Opening your Bible and reading the entire Psalm will give you even greater encouragement and guidance. To easily find relevant sections of Scripture, you will need to memorize verse citations along with the text. Because the citation is usually the hardest part to memorize, saying it twice for each text is helpful. The best way to do this is to say the citation (e.g., "Matthew 5:16") both before and after the verse each time you read it. Fifth, if you need help understanding how a verse relates to conflict resolution in general or to a dispute you are experiencing, you will often be able find some helpful discussion in The Peacemaker (Baker Books, Updated ed. 2003) by using the Scripture index found in the back of the book. Finally, after you have memorized the sixty cards provided in the Peacemaker Memory System, you can keep adding verses to your personal memory system. As you come across Bible passages in your devotions that are especially helpful or encouraging, simply write them on 3x5 index cards and move them through your system. Another way to expand your system is to buy The Navigators' Topical Memory System. This system includes an excellent 70-page booklet on Scripture memory along with an introductory set of sixty cards containing Bible passages that are foundational for Christian life and witness. Interestingly, The Navigators' memory system played a major role in the spiritual battle I described above. A few years after I witnessed the incident with the cult members, I met the "bystander" again. I asked him how he had memorized so much Scripture. He explained that he was part of The Navigators, an international discipleship organization that emphasizes Bible study and Scripture memory. Using their Topical Memory System, he had memorized hundreds of Bible verses, which were an essential part of his campus discipling ministry. I explained how I had been impacted that day when he wrestled with the two cult members, and expressed my gratitude to him. He encouraged me to continue with my efforts to hide God's Word in my heart. I am glad to pass his encouragement on to you through the Peacemaker Memory System. May the Lord bless and empower you as you commit these Scriptures to memory and use them to help others discover the love and peace of Christ. Ken Sande, an attorney, is the President of Peacemaker Ministries. Scripture quotations are from the New International Version, copyright © 1973, 1978, 1984 International Bible Society. [Original Source] Tue, 19 Jan 2010 12:50:17 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=43 http://www.wyattchurch.com/app/w_page.php?type=section&id=43&article_id=579 By: Andy Farmer In the Summer 2007 edition of "The Journal of Biblical Counseling", David Powlison, in an article entitled "The Therapeutic Gospel", gives a very helpful contrast between the Therapeutic Gospel (what the world would have us to believe about ourselves and our true needs) and the True Gospel (what God says about us and our true needs). It is worth summarizing because we can all tend to view ourselves through the lens of the Therapeutic Gospel - it is the way of the world around us. The Therapeutic Gospel promises to feed the following wants:I want to feel loved for who I am, to be pitied for what I've gone through, to feel intimately understood, to be accepted unconditionally.I want to experience a sense of personal significance and meaningfulness, to be successful in my career, to know my life matters, to have an impact.I want to gain self-esteem, to affirm that I am ok, to be able to assert my opinions and desires.I want to be entertained, to feel pleasure in the endless stream of performances that delight my eyes and tickle my ears.I want a sense of adventure, excitement, action, and passion so that I experience life as thrilling and moving. Do any of these desires sound familiar? These are the desires of people who have their basic needs for food, shelter and safety met. We all identify with such desires and all have them, but when they rule our lives they send us to different gods and different truths than the Sovereign God and his eternal truth. The True Gospel brings us back to reality as God rules over it, defines our true needs as creatures made in His image, and reworks our wants in the process:I need mercy above all else.I want to learn wisdom, and unlearn willful self-preoccupation.I need to learn to love both God and neighbor.I long for God's name to be honored, for His kingdom to come, for His will to be done on earth.I want Christ's glory, loving-kindness, and goodness to be seen on earth, to fill the earth as obviously as water fills the ocean.I need God to change me from who I am by instinct, choice, and practice.I want Him to deliver me from my obsessive self-righteousness, to slay my lust for self-vindication, so that I feel my need for the mercies of Christ, so that I learn to treat others gently.I need God's mighty and intimate help in order to will and to do those things that last unto eternal life, rather than squandering my life on vanities.I want to learn how to endure hardship and suffering in hope, having my faith simplified, deepened, and purified.I need to learn, to listen, to worship, to delight, to trust, to give thanks, to cry out, to take refuge, to obey, to serve, to hope.I want the resurrection to eternal life.I need God Himself. Which gospel will be your answer this week? Original Source Tue, 19 Jan 2010 12:50:17 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=43 http://www.wyattchurch.com/app/w_page.php?type=section&id=43&article_id=577 by Jim SoftOne of the most profound and rare eulogies in all the Bible is ascribed to Barnabas: "He was a good man, full of the Holy Spirit and faith" (Acts 11:24). That passage continues, "And a great number of people were brought to the Lord ...," no doubt in part because of Barnabas' encouragement and peacemaking mission. Romans 5:1 clearly teaches that when a man has been justified by faith, he will have peace with God through the Lord Jesus Christ. Therefore, the primary goal of the Christian peacemaker is to point men who are in conflict to the Savior. Barnabas successfully resolved tensions and conflicts on four different levels: (1) between an individual and a group (Acts 9:20-31), (2) between two "races" of people (Acts 11:19-26), (3) between two churches, Jerusalem and Antioch (Acts 15:1-35), and (4) between two individuals, Paul and John Mark (Acts 13:13, 15:36-40; 2 Tim. 4:11). Any man used by God to resolve conflicts between groups, nations, churches, and individuals is obviously a man whose character is worth emulating. F. F. Bruce says of this unique and good man who was full of the Holy Spirit and faith, "According to Luke, it was Barnabas whose good offices (character) brought Paul and the leaders of Jerusalem together. Although Paul says nothing of this it is antecedently probable that someone acted as mediator, and all that we know of Barnabas suggests that he was the very man to act in this way." Interestingly, rather than providing a method or technique of the mediation process, Scripture provides a profile of the character of the person who was used by God to bring these people together. Although techniques of mediation are important, the best technique will fail if the mediator lacks the qualities exemplified in Barnabas' character. Barnabas was a man of encouragement (Acts 4:36). His real name was Joseph the Levite, yet as the result of his attitudes and actions, the disciples surnamed him Barnabas, which means "Son of Encouragement." Wherever Barnabas is mentioned in the Bible, there is always the activity of encouragement (Acts 11:23; 14:22; 15:31). The term encouragement is derived from the Greek parakaleo. That word comes from the same root that Jesus used to describe the Holy Spirit when he said, "I will ask the Father, and He will give you another Counselor . . . ." (John 14:16). Barnabas was a man who rejoiced. Acts 11:23 and 15:3 reveal that he brought great joy to all the brethren. Proverbs 17:22 reminds us that "a cheerful heart is good medicine (therapeutic and restorative) but a crushed spirit dries up the bones." Like Barnabas, a peacemaker must have good presence and be a person with whom it is a joy to be associated. Barnabas was full of the Holy Spirit (Acts 11:24). The most important prerequisite of the successful peacemaker is to be full of the Holy Spirit because the Spirit makes a peaceful character (Gal. 4:22; cf. 6:1). Romans 8:6 emphasizes this very fact when it says, "The mind controlled by the Spirit is life and peace...." Because Barnabas was a man full of the Holy Spirit, his peacemaking impact was a natural consequence of God at work in his life. Barnabas was a man of courage (Acts 9:26-27). When the disciples were skeptical of the Apostle Paul's conversion (Acts 9:26-27), it was Barnabas who took a calculated risk. He had the courage to bring the disciples together with Paul, the former terrorist of the Christian faith. Similar courage is later described in Acts 14:19,23, which tells about Barnabas and Paul returning to Lystra even though they had previously been stoned for their teaching. Ronald Kraybill, in his book Repairing the Breach, observes, "One lesson I have learned from involvement in conflict is that if those who are called to peacemaking wait for security or safety in their role, they never begin." Barnabas was a man of perseverance (Acts 13:50; 14:21-24). Perseverance does not mean stubborn stupidity. It means persistence in the task undertaken! After being pressured to leave Lystra because of the rioting crowd, Paul and Barnabas waited for a reasonable length of time and then returned to complete the task of "strengthening the disciples and encouraging them to remain true to the faith" (Acts 14:22). Necessary follow-up is part and parcel of the great reconciliation process of bringing men to God. Barnabas was a man of observation (Acts 11:25-26). The development of a predominantly Gentile church in Antioch provided a potential base for missionary activity among the Gentiles. But the presence of Gentiles in the church in Antioch jeopardized its relationship with the Jewish Christians in Jerusalem. To remedy that situation, Barnabas enlisted the help of Paul, a blue-blooded Jewish-Christian, to teach the converts in Antioch and to reconcile religious misunderstandings between the two churches. Clearly, Barnabas had an investigative mind and knew what (or whom) the occasion called for. A peacemaker needs to be an astute observer so that he may prescribe the right antidote for the illness. Barnabas was accepting (Acts 11:22-23). Unlike many Jewish Christians, he did not shun the Gentile Christians, but rather rejoiced that God reached out to include them in his covenant. As the apostle Paul later wrote, "Accept one another, then, just as Christ accepted you, in order to bring praise to God" (Rom. 15:7). A peacemaker must always be willing to accept people as they are, but then lovingly encourage and exhort them to move on to more godly attitudes and behavior. Barnabas was a man with a sense of timing (Acts 9:30-31, 11:25-26). Not only did he discern that Paul was going to be used by God in a mighty way, but he also discerned when Paul would best be used in that way. In Acts 9:30-31 the brethren sent Paul home to Tarsus to prevent chaos and rioting in Jerusalem as a result of his zealous debating. After Paul had experienced ten to twelve years of tent-making in Tarsus and de-programming in the desert, Barnabas sought him out and brought him to Antioch for the beginning of the most dynamic ministry in the history of the Christian Church. Barnabas also recognized when John Mark was not ready for the mission field (see Acts 13:13). Unlike Paul, however, he did not consider John Mark a permanent liability but a late-bloomer. It is fortunate that Barnabas recognized the timing needed for John's maturation since John Mark later helped Peter write his epistles! John Mark also became useful to Paul in Paul?s twilight years (2 Tim. 4:11). Barnabas also was willing to confront others (Acts 15:2,36-37). The true peacemaker is willing to confront his enemies as well as his friends. Barnabas confronted Paul about John Mark in Acts 15:36-37 and was temporarily wounded by separation from the man who was his best friend. Later, however, perhaps thanks to Barnabas, Paul and John Mark were reconciled (see 2 Tim 4:11). Barnabas and Paul confronted nonbelievers with the gospel, Judaizers with the truth (Acts 15:2), and fellow Christians with proper biblical interpretations (Acts 15:2-11; Gal. 2:7). The courage to confront exposes the peacemaker to misunderstanding and rejection, but it provides God with a channel through which He can work to bring about repentance and reconciliation. Barnabas was discerning (Acts 11:22). It was Barnabas who was selected by the Jerusalem church to evaluate the validity of the Christian movement in Antioch. The Jerusalem elders who sent Barnabas to Antioch were confident of his discernment and peacemaking skills. A man of discernment looks at motives as well as facts. Barnabas was submissive and accountable to others (Acts 4:36-37). He was a man of status (a Roman citizen) and means (a property owner), yet he was willing to share his personal wealth by denying himself and giving to a higher cause. Obviously, Barnabas felt accountable to God. Not only was Barnabas submissive to God, he was also submissive to God's people! Acts 14:26-27 reveals that Paul and Barnabas were accountable to their home church at Antioch. The mediation process must not be one of authority void of accountability. We must subject ourselves one to another (Eph. 5:21). Barnabas was trustworthy (Acts 11:27-30). The Gentile Christians at Antioch raised funds to provide relief for the famine-stricken Jewish Christians in Jerusalem. Barnabas may have initiated that collection to remove any lingering skepticism in Jerusalem about the validity of the faith of the Gentile Christians in Antioch. Barnabas was humble (Acts 14:8-14). A mediator or peacemaker must always recognize his role as one of God's servants. When Paul and Barnabas were acclaimed as gods and worshiped after healing the lame man (Acts 14:8-9), they quickly corrected that error and pointed men to the true Miracle-Worker, Jesus Christ (Acts 14:14-18). Regardless of the success of his peacemaking mission, the mediator must always recognize that he is "an instrument for noble purposes, made holy, useful to the Master..." (2 Tim. 2:21). Barnabas was a man of faith (Acts 11:24). Those who please God and who are used by Him must have faith (Heb. 11). Only by faith in God's promises can we be assured that He will be in the midst of the peacemaking process. By faith the "barrier, the dividing wall of hostility" (Eph. 2:8-16) will be destroyed. Like Barnabas, the peacemaker must be motivated by faith in God's promises. Barnabas recognized his capacities and limitations (Acts 13:7). The incident of confrontation with the demon-inspired magician, Elymas, in Acts 13:7 introduced a shift in church leadership. Up to that time, Barnabas had been recognized as the leader of the church in Antioch and Cyprus. Beginning with the incident in Acts 13:7, Paul became the prominent figure. Barnabas recognized that the principle "He must become greater; I must become less" (John 3:30) was based on the human capacities, roles, and limitations that God has given each one of us for a particular season. Barnabas was anointed by God (Acts 13:2-4). God called and anointed Barnabas and Paul for missionary work, the ultimate peacemaking and reconciliation activity. God enables His servants to do His work. We need to pray for and watch for individuals whom God has gifted with peacemaking abilities and skills. Although every Christian is responsible for peacemaking activities in his or her own sphere of influence, certain individuals are gifted with special abilities for exhortation (Romans 12:8). God has called His body to the peacemaking process, and it stands to reason that He will accommodate His call by raising up anointed peacemakers. In addition to those qualities specifically demonstrated by Barnabas in the Book of Acts, a peacemaker must develop several other vital characteristics that are essential for Christian service. First, a peacemaker must desire to serve (1 Tim. 3:1). He will not be effective if he enters into this work reluctantly or half-heartedly. This is not to say that he should enjoy meddling in others' problems, nor does it mean that a peacemaker will never prefer not to become involved. But when the need is clearly before him, out of love for Christ, he will respond to it wholeheartedly (John 12:24-26). A peacemaker must be a person of prayer. Philippians 4:6-7 speaks of the "peace of God which transcends all understanding...." That peace is a result of a healthy prayer life. Moreover, it is through prayer that we learn to discern God's will and align ourselves with it. A peacemaker must also love the Word (Eph. 6:15). His feet are shod "with the readiness that comes from the gospel of peace" (Eph. 6:15). The statement "The Spirit of God uses the Word of God in the man of God" reveals God's way of protecting His Word from becoming misused. Effective peacemakers must be diligent students of His Word. A peacemaker must be a person who "thinks right." The "God of peace" is with the man who thinks on "whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable, etc." (Phil. 4:8). This does not mean that the peacemaker is naive or gullible, but rather that he sees the whole picture. Remember, the counterfeit is more easily recognized when one is thoroughly familiar with the genuine. A peacemaker must be willing to practice the principles and skills needed to settle disputes and maintain peace (Phil. 4:9). God can use a complete novice to help others settle conflicts, so we should not wait until we are experts before we offer ourselves to him as peacemakers. At the same time, God delights to see his people cultivate their understanding, gifts, and talents through "constant use" (Heb. 5:14) so that we can become increasingly effective in serving him. Peacemakers must be willing to be vulnerable (Psalm 22). The greatest peacemaker of all, Jesus Christ, made Himself vulnerable not only to death, but also to the most cruel, dehumanizing, hideous, and insane method of execution man has ever devised. Psalm 22:6-18 vividly describes the price that Jesus paid for man's reconciliation to God. Although we will never be called to such an act of atonement, we are called to be imitators of Christ. To do this we must appropriate the submissive attitude Jesus exemplified (Phil. 2:3-7), and such submission will make us vulnerable. In summary, a peacemaker must be wise, that is, able to respond to life God's way. When Paul learned of the conflicts within the church at Corinth, he lamented, "Is it possible that there is nobody among you wise enough to judge a dispute between believers?" (1 Cor. 6:5). James likewise notes the crucial link between wisdom, peacemaking, and the other character qualities mentioned above: But the wisdom that comes from heaven is first of all pure; then peace-loving, considerate, submissive, full of mercy and good fruit, impartial and sincere. Peacemakers who sow in peace raise a harvest of righteousness" (James 3:17-18). Any honest person will quickly realize that he does not possess all of these qualities in a fully developed form. But that should not discourage us from serving the Lord as peacemakers, for God promises to equip us for the tasks he sets before us. First Thessalonians 5:23-24 says, "Now may God Himself, the God of peace, sanctify you through and through. May your whole spirit, soul and body be kept blameless at the coming of our Lord Jesus Christ. The One who calls you is faithful and He will do it" (emphasis added). Original Source Tue, 19 Jan 2010 12:50:17 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=43 http://www.wyattchurch.com/app/w_page.php?type=section&id=43&article_id=573 Steve McCoy Last week I was browsing in my local bookstore. I picked up a book with lots of promises on the cover about what success will come if I implement the teachings of this book into my work. I brought it home only to add it to a bookshelf loaded with books with similar promises. Wherever you work, there will always be another book to read, another leader to emulate, or another leadership model to adopt. If you want to succeed, there is no shortage of books telling you what to do. But how can we know if the success described in these books is what God considers success? How do we define godly success for our businesses and churches and schools? Essentially "success" means accomplishing something we set out to do. The key is to set out to do what God wants us to do, even if it doesn't look much like success in the eyes of the world. A quick run through Scripture shows us many pictures of success with the same goal: doing whatever God says regardless of the cost. Hebrews 11, the "faith chapter," is a great place to turn to see what kind of things God defines as successful. We learn how Abel's sacrifice was accepted by God while Cain's was rejected. We learn that Moses brought God's people through the Red Sea while the Egyptians drowned. We find that kingdoms were conquered, the mouths of lions were shut, foreign armies fled from God's people, and city walls crumbled when God wanted them to. That's the kind of success we want: great accomplishments with fame to boot. But we also learn that some of God's people were mocked and sawed in two, killed by the sword and imprisoned. Were they less successful? God's idea of success is obedience by faith. It's really that simple. Living by faith means believing what God has promised, even when we don't see it. Obedience means living those promises out even when the consequences are less than desirable. As a pastor, I have to realize that some pastors succeed by reaching thousands, writing books, and doing any number of public things for God's glory. But others succeed by serving in the middle of nowhere with a handful of people in their church. For your work, success may mean climbing the corporate ladder, starting a business, or making decisions that may influence the global economy. For others, success may mean working a 9-to-5 job for the rest of their lives with a boss who doesn't like them very much. Success is a matter of being where God wants you to be, doing what he wants you to do by faith while "looking forward to the city that has foundations" (Heb. 11:10). We can keep our eyes on the city no matter where we are. When we do, we are successful. Original Source Tue, 19 Jan 2010 12:50:17 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=43 http://www.wyattchurch.com/app/w_page.php?type=section&id=43&article_id=572 By: Rick Phillips One of the most important commitments our families could make in 2008 is commitment to regular family worship in the home. Dr. Joel Beeke has written eloquently on this subject: "Every church desires growth. Surprisingly few churches, however, seek to promote internal church growth by stressing the need to raise children in covenantal truth. Few seriously grapple with why many adolescents become nominal members with mere notional faith or abandon evangelical truth for unbiblical doctrine and modes of worship. I believe one major reason for this failure is the lack of stress upon family worship." I agree with Dr. Beeke. Over the years, I have observed the mistake many parents make in their hands-off approach to the Christian nurture of their children. They assume that if they bring their children to Sunday School and church, and if they home school them or send them to a Christian school, and if their children participate in a Christian youth group, that will be sufficient to ensure their children's commitment and growth in Christ. But this is wrong, since it just is not enough to provide a Christian environment to our Christian. We must personally disciple their minds and hearts unto Jesus Christ. And if we do not practice regular family worship, I cannot imagine when parents would be able to disciple their children in the faith. What is family worship? Family worship is the gathering of the father, mother, and children to worship God in the home. It involves two essential elements: the reading and teaching of God's Word and prayer. It is also good for the family to sing together. Our family begins with a short prayer, after which we sing a psalm together (we use the Trinity Psalter). Next is a time of family Bible study in which I teach, allowing questions and discussion (presently, we are working through Acts). I have often been thrilled by the insightful questions asked by my children, which shows they really think about biblical things (and really are learning in Sunday School!). After the Bible lesson, we pray together, with every member of the family participating. At the very end, we stand together, hold hands, and sing with the Doxology. I know that many families are intimidated about family worship because it just seems undoable. However, a quick look at our use of time will show that we do have the time if we make this a priority. To help you get started, let me address some specific concerns: Frequency: Does family worship have to happen every night? No. It would be impossible for our family to gather for worship every night. Along with Sundays and Wednesdays, there are many other nights when I am out or some activity makes family worship impossible. I would suggest that consistency is more important than frequency. If our families held family worship one night per week, that would make a massive difference. Two nights a week would be a good goal. Timing: Any time that consistently works. And it may shift during different seasons of our children's lives. We have gotten away from trying family worship at meal times, since there is just too much distraction. At present, we aim for evenings before bed time, which means 7:30 or 8:00 for family worship. This way, after we sing the Doxology all the children are off to bed.Length: Don't worry too much about this and don't think you have to make it a huge production. However long it takes to study the Bible together, pray, and sing. My guess is that our family worship lasts about 40 minutes. Discipline: The flesh wars against the spirit, and our children find family worship to be difficult. It is not all that rare for at least one of them to get a spanking during family worship (although we would much rather avoid this). This is why family worship is a team endeavor of Mommy and Daddy together. Generally, the father will lead the worship and the mother will be plenty busy in her help-meet role. The bottom-line is that our families need to make a commitment to worship in the home. If we don't do this, when will we read the Bible and pray with our children? When will they see an open window to look upon our faith? When will we bond at the altar of prayer? What will happen to our children if we don't? Family worship may get de-railed from time to time, and we will need to jumpstart it again. But it is a commitment that will pay eternal dividends. I would urge all the families of our church to seriously consider making a commitment to family worship in 2008. Dr. Beeke recounts that for his parents' fiftieth wedding anniversary, each of their five children wrote a note of thanks for one particular thing. Interestingly, every one of them thanked their mother for her prayers and every one of them thanked their father for leading family worship. In Beeke's booklet, Family Worship, he reminds us that great revivals have often begun through a recommitment to family worship. Our own nation desperately needs revival: perhaps it will begin in our living rooms, at our kitchen tables, and in the hearts of our own precious boys and girls. Original Source Tue, 19 Jan 2010 12:50:17 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=43 http://www.wyattchurch.com/app/w_page.php?type=section&id=43&article_id=570 By: Adam Thomas What defines a hero? Is it someone who can swing a bat, throw a ball, or run the fastest? Is it someone who overcomes illness or the one who dies with strength and dignity? Is it the man who builds a company from the ground up or the mother of three that tirelessly does the laundry? Is it the soldier on the battlefield or the fireman in the city? There are many definitions of what it means to be a hero. As Christians we can all agree that the missionaries who labor tirelessly to bring the hope of Christ to a lost and dying world are some of the greatest heroes that the world will ever know. Last week at Wyatt we were able to welcome just such a hero. Oscar Gaitan serves in the country of Nicaragua. He is a hero that wears many masks. He is the Associate Pastor at Center of Life Baptist Church in Catarina, Nicaragua. He is Director of Missions for the entire country of Nicaragua where he oversees 20 churches and 13 missions. He also oversees the very popular youth program called Intino. He is also a very dedicated husband to Tamy and a father to his four-year-old daughter, Lydia. Many days he can be found driving the muddy roads of the backcountry bearing food, supplies, and words of encouragement for the local pastors. He works tirelessly to not only make converts for Christ, but to also make true disciples of Christ. He will never admit that he is a hero, but those of us who have seen it firsthand know the truth. Oscar is not a hero because he is great on his own, but because he serves a great God who by his grace has been using Oscar to do amazing things. The members of Wyatt did an amazing job of hosting Oscar during his visit last week. Darius and Sylvia Stubbs opened their home to Oscar and became what he called, "My new mom and poppa." Oscar was able to go out with our Spanish Evangelism Team and make contacts on Wednesday night. We had a wonderful fellowship on Friday night with music and testimony from Bro. Oscar and past Nicaragua team members. It was wonderful to have the members of the Summer 2008 Nicaragua Team from First Baptist Church of Springhill join with us that night. Also, Oscar was able to visit several of our local pastors with Mark Harmon. In true South Arkansas-redneck style, he had his first experience of skeet shooting. He was also able to take on the high school soccer team. He ate countless meals that our people prepared, including a progressive dinner planned by Elizabeth Glass. During the morning service on Sunday, Oscar helped us experience a taste of the future throne room of heaven when every tongue will sing praises to God. On Sunday night we were able to hear Oscar preach through a translator. Many churches in the area graciously canceled their services to give us what was probably the largest Sunday night crowd in the history of Wyatt. After donations from some generous givers and a love offering on Sunday night, God provided a way for use to give over $6,000 for the work in Nicaragua. Needless to say, we welcomed a true missionary hero last week. As his plane touches back down in Nicaragua, our hearts soar high with the joy that only comes through the presence of a true servant of God. May we all take Bro. Oscar's zeal for Christ and apply it to our lives as we seek to serve God in the mission field of our lives. Tue, 19 Jan 2010 12:50:17 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=43 http://www.wyattchurch.com/app/w_page.php?type=section&id=43&article_id=567 by Tullian Tchividjian (Excerpt from his upcoming book Unfashionable) Fathering two very athletic and competitive boys can be challenging (as some of you well know). The passion to win, at times, seems to overpower every other sensibility. So when I play basketball or football with Gabe and Nate I'm always aware of my responsibility to "coach" them with regard to the way they conduct themselves on the field (or court): don't get cocky, don't showboat, don't taunt your opponent, encourage your teammates, play hard but be humble, and so on. I really want them to understand that being Christian affects the way they approach everything-even competition. Whether it is athletic competition, film, sex, money, politics, business, art, or science, our faith ought to inform every arena of thought and life. Nowhere does the Bible say that the Christian faith is private, partial, and compartmentalized. On the contrary, the Christian faith is public, pervasive, and complete (1 Corinthians 10:31). Our thinking and living are to be governed by God, not simply on Sunday's, but every day and in every way. Christians are those who seek to understand and approach all aspects of life in this world from God's perspective (i.e., a Biblical perspective). Christians ask questions like: Do we see ourselves and the world around us the same way that God sees them? The Bible teaches that Christians are called by God to "take every thought captive to Christ." This means we must learn to think Christianly about everything. We need to develop what Harry Blamires called "a Christian mind." This involves analyzing what is going on around us, learning to understand how the world thinks, and offering a distinctively Christian alternative. It means being able to "look at the daily newspaper and compare what is being said against what the Bible teaches, and to develop habits of mind whereby we challenge the assumptions of modern culture and apply biblical tests and create biblical proposals." In other words, if we are going to make a difference in this world we must develop a biblical world and life view. The late Francis Schaeffer maintained that the Bible is not simply a set of timeless truths but is itself total truth. What did he mean? He said, "Biblical Christianity is not simply a series of truths in the plural, but rather truth spelled with a capital ‘T'-Truth about total reality, not just about religious things." In other words, the Bible is not simply a manual for understanding things of a spiritual nature. It's earthier than that. It provides us with a comprehensive framework for understanding all of reality. It presents an entire worldview, a complete perspective on all of life. It supplies us with an overarching explanation of where we came from (creation), what is wrong with us and the world we live in (fall), and what is the solution to the problem, or how the world can be set right again (redemption). The Bible is, said John Calvin, the "spectacles" by which Christians are to see, interpret, and understand everything from poetry to politics, from sports to science, from law to leisure. With the Bible serving us in this way, Christians are equipped to engage every arena of our culture, every sector of our society, in a distinctively Christian way. Being a Christian involves thoughtful, Bible-based cultural analysis and cultural engagement on all levels. How does God want us to think about things like justice, legislation, the environment, and education? How does God intend for us to engage all of these areas in a God-centered, transformative way? In other words, we must have "a theology" about every thing under the sun. Seriously! God requires that from us. Original Source Tue, 19 Jan 2010 12:50:17 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=43 http://www.wyattchurch.com/app/w_page.php?type=section&id=43&article_id=558 By: David Mathis Jesus has a human body, emotions, mind, and will. And this in no way compromises his deity. When the Word became flesh—when the eternal Son of God took on humanity—he did not merely become a man in part. He fully became a true human being. Jesus' Human Body It is clear enough from the New Testament that Jesus has a human body. John 1:14: "The Word became flesh." Jesus' humanity is one of the first tests of orthodoxy (1 John 4:2; 2 John 7). Jesus was born (Luke 2:7). He grew (Luke 2:40, 52). He grew tired (John 4:6) and got thirsty (John 19:28). He got hungry (Matthew 4:2) and was physically weak (Matthew 4:11; Luke 23:26). He died (Luke 23:46). And he had a real human body after his resurrection (Luke 24:39; John 20:20, 27). Jesus' Human Emotions Throughout the Gospels, Jesus clearly displays human emotions. When Jesus heard the centurion's words of faith, "he marveled" (Matthew 8:10). He says in Matthew 26:38 that his "soul is very sorrowful, even to death." In John 11:33-35, Jesus is "deeply moved in his spirit and greatly troubled" and even weeps. John 12:27 says, "Now is my soul troubled," and in John 13:21, he is "troubled in his spirit." The author to the Hebrews writes that "Jesus offered up prayers and supplications, with loud cries and tears" (Hebrews 5:7) John Calvin memorably summed it up: "Christ has put on our feelings along with our flesh." Jesus' Human Mind Jesus also has a human mind. Two key texts make this undeniable: Luke 2:52: "Jesus increased in wisdom and in stature and in favor with God and man." Mark 13:32: "Concerning that day or that hour, no one knows, not even the angels in heaven, nor the Son, but only the Father." The second verse, of course, is striking. For Christians who clearly affirm Jesus' deity, Mark 13:32 seems like trouble. But what looks difficult at first glance proves to be a glorious confirmation of Jesus' humanity and a very helpful piece in formulating our Christology. If Jesus is God and God knows everything, how can Jesus not know when his second coming will be? In addition to being fully divine, Jesus is fully human. He has both an infinite, divine mind and a finite, human mind. He can be said not to know things because he is human and finite—human minds are not omniscient. And Jesus can be said to know all things (John 21:17) because he is divine and infinite in his knowledge. Paradoxical as it is, we must affirm that Jesus both knows all things and doesn't know all things. For the unique, two-natured person of Christ, this is no contradiction but a peculiar glory of the God-man. Jesus' Human Will Now, trickiest of all, Jesus not only has a divine will but also a human will. Two wills—one divine and one human. Two key texts mention his human will: John 6:38: "I have come down from heaven, not to do my own will but the will of him who sent me." Matthew 26:39: "Not as I will, but as you will." Jesus has an infinite, divine will that he shares with his Father. And he has a finite, human will that, while being an authentic human will, is perfectly in sync with and submissive to the divine will. This Jesus is a spectacular person! Fully God. Fully man. He is utterly unique. There is only one mediator between God and men, the man Christ Jesus (1 Timothy 2:5). Fully Divine, Fully Human Jesus is like us in every respect—human body, heart, mind, and will—except for sin (Hebrews 2:17; 4:15). How amazing that the divine Son of God would not just take on part of our humanity but all of it—and then take that true humanity all the way to the cross for us. Jesus took a human body to save our bodies. And he took a human mind to save our minds. Without becoming man in his emotions, he could not have saved our emotions. And without taking a human will, he could not save our will. In the words of Gregory of Nazianzus, "That which he has not assumed he has not healed." He became man in full so that he might save us in full. Hallelujah! What a marvelous Savior! Original Source Tue, 19 Jan 2010 12:50:17 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=43 http://www.wyattchurch.com/app/w_page.php?type=section&id=43&article_id=555 By: David Mathis Jesus has a human body, emotions, mind, and will. And this in no way compromises his deity. When the Word became flesh—when the eternal Son of God took on humanity—he did not merely become a man in part. He fully became a true human being. Read Entire Article Here. Tue, 19 Jan 2010 12:50:17 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=43 http://www.wyattchurch.com/app/w_page.php?type=section&id=43&article_id=556 by: David Mathis The incarnation refers literally to the in-fleshing of the eternal Son of God-Jesus becoming a human being. The doctrine of the incarnation says that the eternal second person of the Trinity took on humanity in the person of Jesus of Nazareth. A helpful way to remember the key aspects of the incarnation is John 1:14: "The Word became flesh." The Word... The Word refers to the eternal Son of God who was "in the beginning with God" and who himself is God (John 1:1). From eternity past until he took on humanity, the Son of God existed in perfect love, joy, and harmony in the fellowship of the Trinity. Like the Father and the Spirit, he was spirit and had no material substance. But at the incarnation the eternal Word entered into creation as a human being. He became a first-century Jew. ...became... Became does not mean that he ceased to be God. In becoming man, he did not forsake his divine nature.It means that he became a man by taking on human nature in addition to his divine nature. It is essential to the incarnation-and very helpful throughout all theology-to recognize that divinity and humanity are not mutually exclusive. The Son of God didn't have to pick between being God and being man. He could be both at the same time. The eternal Word became a man. ...flesh. Flesh isn't merely a reference to the human body but the entirety of what makes up a human being-body, mind, emotions, and will. Hebrews 2:17 and 4:15 teach that to save human beings Jesus had to be made like us "in every respect" except our sin. In the incarnation, everything proper to humanity was united to the Son of God. The Son of God didn't only become like man; he actually became a true man. The Word Became Flesh So the eternal Son of God, without ceasing to be God, took on a fully human nature. This is the incarnation. And what a magnificent doctrine and fuel for worship this is! Jesus didn't just become man because he could. He became a man "for us and for our salvation" (in the words of Athanasius). The Word became flesh to save us from our sin and to free us to marvel at and enjoy the unique union of divinity and humanity in his one spectacular person. The incarnation is not only the way in which Jesus became Immanuel-God with us-but it's an eternal testimony that he and his Father are unswervingly for us. Original Source Tue, 19 Jan 2010 12:50:17 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=43 http://www.wyattchurch.com/app/w_page.php?type=section&id=43&article_id=548 In washing windows in the towns of East Texas, managing an Italian café in a quaint neighborhood of metropolitan Minneapolis, working security for a top advertising firm in Boston (no, I didn't have to wear a goofy uniform or "get" to carry a gun), and providing online customer support for a successful bowling dot com business (and I don't even bowl), I've struggled to find my identity as a Christian in the workplace. In all these jobs, I've faced challenges to integrating my faith with my work. Consistently, questions have pressed my faith such as: How excellent is excellent enough? Where should I draw the lines in ethical situations? Where does evangelism fit into my vocational responsibilities? Is there eternal meaning in my work? How can work become more worshipful? When washing windows, I aimed for excellence - no streaks and clean ledges - something I never did perfectly. As a remote worker for an online company, I was trusted to manage my hours ethically; something I took seriously. Managing at D'Amico & Sons, I did my best to maintain a "good witness" among my co-workers, but found myself in the awkward position of being told I was an arrogant Christian, by a furious, foul-mouthed employee I had to fire. As a night-shift security guard, whose primary responsibility was to lock doors and turn off lights, I struggled to see the significance of my work. In all these struggles I've groped to find my identity as an employee and a Christian, a worker and a worshipper of the triune God. A Theological Framework for Work I currently work a 40-hour work week during the day and plant a church during lunch breaks and evenings. My weekends include writing, preaching and playing. On all days, I fight to be a wise, loving husband and father to my wife and two children. I'm not alone in the demands of work. Most Americans spend the majority of their days working. One study reports an average 46 hour work week in the United States, with 38 percent of laborers working over 50 hours a week. Chances are that if we aren't sleeping, we're working. With all these demands, it's much easier to keep my work separate from my worship, to compartmentalize my life - family/church/work - but biblical faith won't let me, and for good reason. Is there a theological framework for work that will inspire us through the demands of the 9 to 5? If so, how should we then work? In recognition of God's sovereign and creative work and the importance of "living before God in all of life," Francis Schaeffer sought to answer the question, "How should we then live?" In his book by the same title, Schaeffer explores the intersection of the ideas and beliefs of Western culture with those of the Christian worldview, in order to advance whole Christian living in the whole of life - in Art, Science, Literature, Philosophy and Film - to name a few. Primarily a historical-theological reflection on the rise and fall of Western culture, How Should We Then Live? sets the philosophical stage for living Christianly in all of life. What it does not do (though Schaeffer did this elsewhere) is connect the worldview stage with the dramatic details of everyday work. In many respects, work is the engine of civilization. Without work, societies would not perpetuate. Furthermore, if as Schaeffer argues, the rise and decline of civilization is intimately intertwined with the strength and weakness of the Christian worldview, then the labor of everyday citizens, which contributes to the quality of human flourishing, should be given serious attention. If indeed theological ideas have practical consequences it becomes us to inquire, "How should we then work?" In response to this important question, I can think of at least four main approaches to work that should frame our theologically informed response. First, Christian work should be excellent work. Second, Christian work should be ethical work. Third, Christian work is a platform for evangelism. And fourth, Christian work should be done in reflection upon its essence, how it may or may not reflect the nature and character of God. The rest of this article will critically explore these approaches in an attempt to redemptively answer the question: How shall we then work? Christian Work is Excellent If the Christian worldview affects our work, what then is Christian work? Some would say it is work that is excellent. The unspoken mantra of this approach is: "God deserves my best." In other words, work in such a way that you would not be embarrassed to give it to God. Make your work quality work. Produce sturdy, long-lasting furniture, reliable reports, well-argued papers and flawless customer service. Faithfully keep the home and raise the children. In its most virtuous form, this approach to work results in significant productivity, efficiency and excellence which not only honor God, but also contribute to the stability of society. However, dangers abound in reducing Christian work to excellent work. In a capitalistic economy God is easily substituted by competition, changing the work mantra to "do my work better than someone else." This man-centered approach to work requires that we produce better results, products, and services than others if we are to work "Christianly." With excellence as the goal, we may justify unethical means in accomplishing excellent work. We may steal a competitor's idea so we can produce a better product. In turn, we exalt the product. In addition to exalting the product, work-as-excellence can also end up focusing praise on the person. Theologian Miroslav Volf has noted that, "shortage of power and creativity in work often leads to prayer that reduces God to a performance enhancing drug." God can easily become a means to excellence and excellence a means to our own successful performance. Left unchecked, work-as-excellence can become quite un-Christian. Excellence does not require Christianity. In fact, non-Christian citizens may equally or more excellently perform our work. To be sure, everyone has limits in vocational aptitude, knowledge and skill. There is no perfect worker. However, if excellence is the measure of God-honoring work, then we will never measure up. Although excellence can glorify God and, in part, qualify as Christian work, excellent work alone does not fully address how Christians should work. Christian Work is Ethical It is not only the quality of our work, but the way we carry out our work that can also honor or dishonor God. Perhaps the most common conception of how to work "as unto God" is to do your work ethically. Christian employees set themselves apart by being punctual, honest and faithful in their work. They do not fudge numbers, pad resumes, plagiarize, embezzle, take shortcuts or cheat the clock. Ethical work contributes to the good of society: Less Enrons, more Googles. However, there are many ethical employees that are not Christian. So while it certainly is important and biblical to be ethical in our work, ethics alone do not set Christians apart in their work. Moreover, if we determine that ethics is what should drive Christian work, moralism will quickly become the measure of our work. As long as we work by the rules, we'll feel satisfied with what we do. Whether or not we produce excellent products, services, results or kids may become secondary or even unimportant. Consider the Christian employee who crosses every vocational "t" and dots its every "i." The person who doesn't build redemptive relationships with others, but instead, out of his superior work ethic, passes judgment on all his fellow employees. When he interacts with co-workers over lunch, all he can think of is their failure to do this or that correctly. With an air of superiority, this Christian confronts his fellow employees on their ethical failures. Poised to trap them in their transgressions, he glares knowingly at the company pen in his co-workers briefcase. "A stolen pen," he thinks to himself. This worker presents a very legalistic Christian witness. He chooses judgment over mercy. He looks for the opportunity to pin blame, never redemptively taking the heat for his team's failure. His ethical work is hardly evangelistic. If anything, his legalistic, judgmental attitude towards others distances others from Christ. Ethical work, alone, is not Christian work. Christian Work is Evangelistic Others consider work to be Christian when they can use the workplace as a platform for soul-winning. This approach to labor sees work primarily as the context for evangelistic contact with unbelievers. While evangelism is important, it should not take place at the expense of our employer or our work. The movie The Big Kahuna starring Danny DeVito and Kevin Spacey comes to mind. Industrial lubricant salesmen, DeVito, Spacey and their Baptist co-worker, Bob, all host a party intended to win over an important client - the Big Kahuna. When Bob gets their only chance to pitch their product, he elects to neglect his job and just tell the client about Jesus. He chooses evangelism over work. Bob loses their only opportunity to make the deal but justifies it by saying he did the right thing, the eternal thing. There is no doubt that Christian work can and should be evangelistic, but bad or neglectful work with a soul-winning glaze will win no one to Christ. We must be careful to not compromise excellence and ethics amidst evangelistic pursuits in the workplace. The Big Kahuna approach to work operates on a narrow view of the gospel. The gospel is not merely for soul-conversion but also for life, culture and city transformation. Jesus came to set the spiritual prisoner free as well as heal the physical paralytic. The announcement of Jesus' arrival in Isaiah 61 prophesied that he would bring a gospel for the poor, the broken-hearted, for the repair of cities and the renewal of vineyards. If we are to be truly evangelistic in our work, we will need to take into account the whole person and the whole of society, working with empathy, excellence and ethics. Christian Work as Reflection on Vocational Essence It is not just the way we work, but what we do for work that can glorify God. There is work that is inherently good, a product of creation, and work that is inherently bad, a product of the fall. There is society-building work, and there is society-destroying work. In short, it is good to work, but not all work is good. Work as reflection on vocational essence is simply working with the nature and character of God in view. The attributes of God are reflected in the very warp and woof, in the essence of our work. Gardening reflects God's life-giving creativity. Computer based work relies upon binary code, a sequence of ones and zeroes that enables our computers to function. In essence, computer work reflects order, order that reflects the orderly nature of God. Orderly computers can be used to crank out pornography or care for hospital patients. Nevertheless, the essence of what computers do in our work still reflects the orderly character of God. Another word for this approach to work is theological integration. When I was working as a security guard, I would walk the halls reflecting on how my responsibility to protect the premises was a dim shadow of the protective arms of a sovereign and loving God. This centered my thoughts on God, making work more worshipful. Serving customers in the bowling industry, I am daily reminded of my servant Messiah in my own feeble attempts to serve our consumers. I am motivated to serve in the strength that God supplies. By reflecting on the essential nature of my vocation, intentionally integrating my faith with my work, I have frequently found myself worshipping as I work. Security work pointed me to our protective Lord. Customer service reminds me of the Suffering Servant. Theological integration is not merely a personal hobby; it is a practice celebrated by Jesus Christ. In the Gospels, a Roman centurion came to Jesus seeking healing for his servant. Jesus agreed to go with him; however, the centurion replied by saying that Christ need merely speak the word, not come to his house, and his servant would be healed. The centurion came to this conclusion by considering the essence of his work - authority present in the military. His reflection on the essence of his work, joined with faith, led him to conclude: "For I, too, am a man under authority, with soldiers under me; and I say to this one, 'Go!' and he goes, and to another, 'Come!' and he comes, and to my slave, 'Do this!' and he does it" (Matt. 8:9). In response, Jesus praised the centurion for this great faith. By reflecting on the essence of his work through faith, the centurion was able to glorify God. His work must have never been the same. How shall we then work? Consider the essence of your work and try to connect it to the nature and character of God. Consider what discipline drives or sustains your line of work - Science, Math, Language, Arts, etc. and trace it to the triune Creator. Attempt to integrate the discipline that drives your occupation with the attribute(s) of God reflected in your vocation. In doing this theological integration, work can become worship. Working from Acceptance, Not for Acceptance If we are to live all of life before God, how shall we then work? At the very least, work that honors God's sovereignty over all creation is work that is excellent, ethical, evangelistic, and theologically integrative. However, with the great promise of this fourfold approach to work, there remain several pitfalls. As noted above, work-as-excellence can lead to competition-driven, Christ-belittling work. Ethical work can easily devolve into moralistic work in which we secretly congratulate ourselves for squeaky clean employment, regardless of the quality of our output. An evangelistic approach to work can be awfully narrow, neglecting our important role in contributing to the whole of society. And work as vocational essence - the attempt to theologically integrate the nature of our work with the nature of God - can lead to intellectualism, especially when it isn't coupled with centurion-like faith. Willy Loman, the salesman and central character in Death of a Salesman by Arthur Miller, boasted of a successful sales career while secretly living off of loans from friends. One evening Willy was confronted by his son, Biff. Biff called his father out, to which Willy replied: "One day you will see how successful I am. When I die, there will be thousands at my funeral." The next day Willy committed suicide. Only five people showed up to his funeral. Finding our worth in our work, however excellent, ethical, evangelistic, or theologically integrative, is spiritual suicide. Willy Loman built his worth on his work, its failure and success. Acceptance by others and significance based on their perception of our work does not satisfy. In fact, it displaces Jesus from his rightful place as our Lord. How shall we then work? In order to avoid the pitfalls of these approaches to work, and to participate in their promise, we must work from our acceptance in Christ, not for our acceptance in Christ. Instead of seeking the acceptance and applause of our co-workers or competition by sinfully striving for excellence, we can rest in God's acceptance and approval, working excellently to honor him (Col 3:22; 1 Cor. 15:50-58). Do excellent work, not to earn God's favor but as a faith effort, as an act of worship. No matter how tight our work ethic, we will inevitably fail. Instead of taking comfort in our superior work ethic, Christ calls us to rest in his finished work on our behalf (Eph. 2:8-9; Heb. 9:23-28). It is by grace that we are saved, and it is by grace that we are sanctified. Our ethics are not the basis of acceptance before God; they are an expression of our new nature and love for our Creator. Instead of trying to win God's favor with evangelistic work or neglecting the whole gospel, we can work with the whole gospel in view, which recreates souls and societies (Isa. 61 cf. Luk. 4:18-19; Ezek. 36:8-10, 26-32; Rev 21-22). Instead of leaning upon our theological savvy or reasoning skills, God calls us to rest in the foolishness of the cross for our identity. Our work should be a love offering characterized by excellence, ethics, evangelism and theological integration, but not as a basis for finding our worth before God or our acceptance from others. We work not for God to accept us, but are accepted because of God's work in and for us (Phil. 2:12-13). This is how we should then work. Original Source Here Tue, 19 Jan 2010 12:50:17 MST http://www.wyattchurch.com/app/w_page.php?type=section&id=43 http://www.wyattchurch.com/app/w_page.php?type=section&id=43&article_id=539 By: Tim Kellar Mercy ministry is working to alleviate the burdens of another person, it is meeting their real or perceived needs through Gospel driven deeds. Mercy Ministry is kingdom ministry. It incorporates all of the effects of the coming of the kingdom of God and thus is a visual, viable representation of the gospel of Jesus Christ, through whom all things are redeemed, first partially in the old covenant, then really and more fully in the new covenant, and finally and completely in the kingdom to come. This kingdom principle and God's own pattern of "mercy ministry" can be traced throughout Scripture, beginning at creation and continued through these last days. In creation, God demonstrates his concern for mankind and the world in establishing the principle of dominion, through which man is called to rule the earth as God's viceroy, for man's good and God's glory. In the fall, all of man's relationships are shattered: with God (a theological destruction); with himself (a spiritual destruction); with others (a social destruction); and with nature (a physical destruction). God mercifully sets out to heal all of the destruction wrought by man in the fall, and we see this story of redemption unfold throughout Scripture. Mercy ministry primarily seeks to redeem physical and social destruction, but is often carried out as a window to spiritual and theological redemption. God's first act of mercy toward man occurs in Genesis Chapter 3, when He provides Adam and Eve coverings to avert the shame caused by their recognition of one another's nakedness after eating from the tree of knowledge of good and evil, their first act of disobedience. This is the first act of mercy recorded in all of human history, so the Father's provision of covering is in fact the paradigm of mercy followed by the rest of the Old Testament Scripture (and that we are called to follow as well): in Job we see a pre-mosaic representation of mercy in his providing for the needy; in the law, God requires social and moral righteousness from his people; and through the prophets mercy to the poor is represented as evidence of faith, God's people are judged as covenant breakers for failing to show mercy to the poor, and the Messiah is characterized as one who will show mercy to the poor. The incarnation of the Son of God is the most complete illustration of mercy that we are given in Scripture. Jesus Christ is the true Adam, who subdues all creation to God causing it to bear fruit for God's glory; He is the great high priest who extends mercy and forgiveness to all in need; and he is the great deacon who identifies with and pours himself out in costly service to the poor. Through his preaching and miracles, Christ demonstrates how the kingdom of God restores all of creation and how the effects of sin are healed under His rule. The incarnation ultimately illustrates God's mercy in that Christ humbles himself in many ways and to great depths in order to alleviate the burden of sin. Jesus Christ is described as being mighty in word and deed and we are called to follow him as our example. In these last days, the church represents Christ to the world, following his preaching and example by working to heal all the effects of the fall, thereby manifesting the redemptive kingdom of God. The internalized reality of the gospel is the primary (original and foundational) motivation for Christians to show mercy. If we truly know and comprehend fully that we were enemies of God saved by mercy alone, we are both open and generous to the outcasts and unlovely. Christians are clearly called to follow Christ's example in humble service by each of us setting aside ourselves and considering others first. Jesus clearly teaches in Matthew 25 that we will be judged not only based on our profession of faith but also on our deeds. The call to mercy is not only to the individual Christian, but to the church corporately. The church is called to show mercy through the calling of Deacons who are ordained to care for the needs of the people (this is one clear indication that mercy is not only suggested to but required of the church). As to the scope and scale of mercy, in order to answer the question "Who is my neighbor ?", as posed by the teacher of the law in the Parable of the Good Samaritan, and, "To what extent should I serve God and help my neighbor ?", as posed in this parable and the Parable of the Rich Young Ruler, our Lord makes it clear that our neighbor is not only our fellow churchman (although there is an emphasis throughout scripture on ministering first and foremost to those to whom we are most closely bonded in covenantal relationship), but anyone with whom we come in contact with, and to him we should minister fully until his needs are met. The question then arises, how do we handle ministry to the unresponsive, slothful poor? Keller recommends offering assistance freely to all in need at first, as the gospel and mercy of our Lord is offered freely to all men, but then let mercy limit mercy: as the mercy assistance works to aide someone in rebellion and disobedience, the assistance should be removed (similar to how a person in open unrepentance and hostility to Christ and His church should be disciplined) with the hope of bringing about repentance.Scripture References - Biblical Basis for Mercy MinistryThe Biblical basis for Mercy Ministry is in many ways a paraphrase of Timothy Keller's Ministries of Mercy P&R Publishing, 1997. II Corintians 8:9 For you know the grace of our Lord Jesus Christ, that though he was rich yet for your sakes he became poor, that you through his poverty might become rich. In this passage we note the extent of our Lord's sacrifice to bring us grace. The Lord made the ultimate sacrifice, laying down his inheritance in heaven in order that you might take it up through faith. As Moses forsook the treasures of Egypt to lead Israel from bondage, how much more did Jesus Christ set aside his rightful place at the right hand of the Father to give his children his identity and bring you as brothers into his Father's house. The word became flesh and made its dwelling among us ...In the incarnation, Jesus Christ set aside the glory he had from the beginning and came to earth to die on a tree. For whom did he die? He died for you. He is your Lord. Why did he die for you? Were you comely? Hardly, you were ugly, overcome with sin. Were you good, alive to him, obeying his commands? No, you were wicked, dead, running from Him. Were you his friend? Not so, but his grievous enemy. What then compelled him to humble himself for your sake? Nothing. Nothing save his sovereign mercy and the love with which he had loved you from before the foundation of the earth. To what end did he love you? So that he might be glorified and feared for his great mercy, so that you might share in his inheritance as a son of the most high God, and so that you might do the good works that he prepared in advance for you to do. Therefore God exalted him to the highest place and gave him the name that is above every name... Though he set aside his glory, he gained it back again through the cross. The most profound act of service, humiliation and suffering won the most high prize. He has humbled and been exalted. He has humbled that you might be exalted together with him. Therefore, humble yourself by faith and submit to his commands. Serve your neighbor in need, that he too might be exalted to reign together with Christ for eternity.Galatians 6:9 And let us not grow wearing while doing good, for in due season we will reap if we do not loose heart. In this passage, Paul encourages us to persevere in service, assuring us with a sure promise that our work is not in vain. First, this passage clearly demonstrates that the life of Christian service is truly hard work. Only the man that strains under his load is in danger of growing weary. The sluggard has early fallen by the wayside and only the one who perseveres in doing good remains. Second, we are assured that Christian service is altogether good. Do not let your physical weariness or fainting heart convince you otherwise. Your work of loving your neighbor is good, in fact, because of (not in spite of) its cost to you here on earth, you will surely reap your reward in heaven. Third, we have a promise: our good will bear a harvest in due season. What greater hope do we have to bear us through today's weariness than this sure promise from our God? As he promised the land to Abraham, as he promised a Redeemer to Israel, indeed as he has promised to carry on to completion His work in you, He too will carry on to completion His good works through you in due season. Last, He will carry on if you persevere in faith and do not lose heart. For faith is being sure of what we hope for and confident of what we do not see. Even if we are not allowed the pleasure of seeing the fruits of our labor today, we know that they will ripen in time, because He is faithful, He will do it. Scriptural References with notes in order. Creation - Genesis 1:27-31 The principle of dominion The Fall & its effects - Genesis Ch. 3 Man at enmity with God - Gen 3: 22-24, Ex 19:20-25 Man at enmity with himself - Gen 3:7 Man at enmity with man - Gen 3:12-13 Man at enmity with nature - Gen 3: 17-19 Redemption, conquering the effects of the fall Man & God reconciled - II Cor 5:18-19 Man & himself reconciled - Col 3:10 Man & man reconciled - Mal 4:6, Phil 2:1-4 Man & creation reconciled - Rom 8:21 Physical & Spiritual nature of the coming of the Kingdom of God Luke 17:17 - 19 - The leper's faith makes him well, and Jesus healed that God might be glorified. God the Father's example of mercy - Gen 3:21 The righteous mercy of Job - Job 29:16-17 The necessity of mercy as required by the Law Ex 23: 10-11 the principle of gleaning is established Deut 15: 8-15 open your hand wide to the poor Deut 14:28-29 a portion of the tithe goes to the poor The judgement of mercy - the Prophets Amos 2:6-7 God's people have broken the covenant in not giving to the poor Isa 1:10-17 Giving to the poor is evidence of faith Isa 61:1-3 The Redeemer will have compassion for the poor The Incarnation of mercy - Jesus The incarnation - John 1:14, Phil 2:5-9 Jesus is the true Adam - Romans 5:14-21, Heb 2:5-8 Jesus is the great High Priest - Heb 4: 14-16 Jesus is the great Deacon - Mark 10:35-45, 2 Cor 8:9 Jesus is mighty in word and deed: Luke 24:19 The Church's call to mercy The task of kingdom work - Matt 28:16-20 The Church as the restored Adam, the call to redemption through spiritual warfare - 2 Cor 10:5 The Church as a priest, the call to sacrifice - Heb 13:10-16 The Church as a Deacon, the call to service - Matt 20:24-28, Gal 6:10 The effects of the gospel The example of Christ held up as a model - 2 Cor 8:9, Rom 5:10 The call to humility in service - Phil 2: 1-4 The office of Deacon established - Acts 6:1-7 Judgement for the church based on mercy - Matt 25:31-46 The Good Samaritan - Matt 10: 25-37 The Rich Young Ruler - Mark 10: 19-22 Covenantal nature of care for the needy Care for brother first: Lev 25:25, 1Tim 5:8, Gal 6:10 Conditional nature of mercy - Matt 18:15-17, 1 Tim 5:3-10, 2Thess 3:10 Adapted from Tim Keller's Ministries of Mercy: Original Source Tue, 19 Jan 2010 12:50:17 MST