The Church Does Not Exist for the Sake of the World

According to Scripture, the people of God have a higher purpose.
MARK GALLI| JUNE 12, 2019

The Church Does Not Exist for the Sake of the World

Last week, I ended last week’s Elusive Presence essay by saying that thinking of the church primarily in missional terms is a mistake. Specifically, I said, “I believe it is an unbiblical view of the church. And I believe it is an unhealthy diet for the church.” To grasp that first point, I will begin by looking at Paul’s letter to the Ephesians to ground my biblical exposition. While Ephesians it is not a systematic theology of the church, Ephesians is where Paul outlines most deeply and consistently a theology of the church.

Paul begins his letter with hardly any warm up; he jumps in by outlining a breathtaking view of history, in which the role of the church is central:

Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, just as he chose us in Christ before the foundation of the world to be holy and blameless before him in love. He destined us for adoption as his children through Jesus Christ, according to the good pleasure of his will, to the praise of his glorious grace that he freely bestowed on us in the Beloved. In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace that he lavished on us. With all wisdom and insight he has made known to us the mystery of his will, according to his good pleasure that he set forth in Christ, as a plan for the fullness of time, to gather up all things in him, things in heaven and things on earth” (Eph. 1:3-10, NRSV).

Note Paul’s understanding of the mind of God (if we can talk in such terms) before the creation of the world: “Before the foundation of the world,” he says, God’s first and primary purpose was to create a people for himself, who would live with him “holy and blameless in love.” Before and above anything else, he thought about a people he would adopt as family, who would be brothers and sisters of Jesus his Son.

He did this not for some ulterior motive, so that this family would then go out and do something even more important. But he did this “according to the good pleasure of his will,” and “to the praise of his glorious grace”—meaning because of the simple splendidness of the act. It appears that for Paul, the family of God—the church—is not a means but an end.

The church is in fact the sign and portent of God’s universal will, which is “a plan for the fullness of time, to gather up all things in him, things in heaven and on earth.” God’s wish is to bring everything into his orbit of love. The plan seems to be this: Everywhere, as far as the eye can see, there will be the family of God—the church—living before its Father in holy love.

Paul continues: “In Christ we have also obtained an inheritance, having been destined according to the purpose of him who accomplishes all things according to his counsel and will, so that we, who were the first to set our hope on Christ, might live for the praise of his glory” (Eph. 1:11–12).

Notice how he talks about what we do in light of our being called into the church. Given our interest in things missional, we would expect to read this: “We have been destined according to God’s will, so that we who were first to set our hope in Christ, might live to share that hope with those who don’t know hope.”

Or “We who were first to set our hope in Christ might live to further the kingdom of God in the world.”

Or “We who were the first to set our hope in Christ might live to make the world a better place, to foster human flourishing.”

No. His view of the church is not instrumental at all. Instead, he says that since we have been gathered into the church, we who have first set out hope in Christ should live like this: praising God’s glory.

The point is this: church is its own end. It is created by God’s good pleasure and for our good pleasure. As a result of being called into the family called church, our job is to bask in its sheer goodness, by living together in holy love, and by together praising God’s glory for doing such a hilarious thing.

According to this summary passage, it does not appear that the church was created for the world, as many assume. If anything, the world was created for the sake of the church. That is, the funnel of history is not that the church pours itself into the world to redeem it, but the world–as least those in the world who trust in Christ–is poured into the church.

Paul is not foisting a new idea on the Ephesians. His theology is grounded in the Old Testament. There we repeatedly read how Israel has been chosen by God and esteemed by God, created by God so he might have a people for himself.

One typical example is when the Lord speaks through Isaiah:

But you, Israel, my servant,
Jacob, whom I have chosen,
the offspring of Abraham, my friend;
you whom I took from the ends of the earth,
and called from its farthest corners,
saying to you, “You are my servant,
I have chosen you and not cast you off” (Is. 41:8-9).

Abraham was not only called from the ends of the earth to be father of God’s chosen people, but the people he fathers (by God’s grace) to become a sign of history’s goal:

In days to come
the mountain of the Lord’s house
shall be established as the highest of the mountains,
and shall be raised above the hills;
all the nations shall stream to it.
Many peoples shall come and say,
“Come, let us go up to the mountain of the Lord,
to the house of the God of Jacob;
that he may teach us his ways
and that we may walk in his paths.” (Is. 2:2-3)

In other words, the world comes to Jerusalem. Israel does not go out to the world missionally to transform the world, but at the end of history, the world comes to Mt. Zion to worship and learn from God.

This image is repeated in the New Testament. In Revelation we read about the coming down out of heaven a new Jerusalem, about which John says, “I saw no temple in the city, for its temple is the Lord God the Almighty and the Lamb. And the city has no need of sun or moon to shine on it, for the glory of God is its light, and its lamp is the Lamb. The nations will walk by its light, and the kings of the earth will bring their glory into it” (Rev. 21:22-24).

Again, the image is that in the end, the world comes to the church, the place where people bask in the presence of God, where the pleasure of God is our pleasure, prompting us to erupt in praise: “Nothing accursed will be found there anymore. But the throne of God and of the Lamb will be in it, and his servants will worship him” (22:3).

A vivid description of that worship is found earlier:

And whenever the living creatures give glory and honor and thanks to the one who is seated on the throne, who lives forever and ever, the twenty-four elders fall before the one who is seated on the throne and worship the one who lives forever and ever; they cast their crowns before the throne, singing,

“You are worthy, our Lord and God,
to receive glory and honor and power…” (4:9-11).

My reading of the sweep of the biblical picture, then, is that the purpose of the church—the family of God—is not to make the world a better place, but to invite the world into the better place, the place called church.

The Other Side

I recognize this point of view is not widely held among evangelical Christians, and for good reason. There are many verses in Scripture which seem to suggest just the opposite—that the church is not an end but a means, that it was created for the sake of the world. So we need to look at some of these passages.

The classic expression comes from Isaiah 42:

I am the Lord, I have called you in righteousness,
I have taken you by the hand and kept you;
I have given you as a covenant to the people,
a light to the nations,
to open the eyes that are blind,
to bring out the prisoners from the dungeon,
from the prison those who sit in darkness (Is. 42:6-7).

And let me be fair with my quote of Isaiah’s vision in which people from all over the globe come to Jerusalem. It ends like this: “For out of Zion shall go forth instruction, / and the word of the Lord from Jerusalem.”

And then there is this key statement of God to Abraham: “… in you all the families of the earth shall be blessed.”

Such verses are often used to suggest, among other things, that Israel failed in its primary mission–being a light to the world–and that Jesus, at the end of his ministry, made sure that the church was absolutely clear about its purpose:

Now the eleven disciples went to Galilee, to the mountain to which Jesus had directed them. When they saw him, they worshiped him; but some doubted. And Jesus came and said to them, “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything that I have commanded you.” (Mt. 28:16-20).

What could be more clear? Such passages suggest that the purpose of the church is to go out to all nations, to go out into the world on mission, to be missional.

Not quite, in my view.

First, note the context of that key verse in Genesis. God tells Abraham that his family will become a great nation, and that those who bless this great nation will be blessed, and those who curse this nation will be cursed. The implication is that all the other families of the earth will be blessed as they bless the family of Abraham. It’s not about Abraham’s missionary purpose, but about the family of Abraham’s status in the eyes world. The nation of Israel is a sign of God’s ultimate purpose—to create a people for himself—and those who recognize and honor that will be blessed.

We’ll return to the Isaiah passage, but for now let’s move ahead to Jesus’ commission to the disciples. Note exactly to whom Jesus commands to make disciples of all nations: The eleven disciples. That’s all. We automatically apply this verse to all Christians and to the church in general, equating as we do the calling of the original disciples with our calling. But in a larger reading of the New Testament, this command is actually only given to the eleven disciples. It’s the point at which the disciples—learners of Jesus—become apostles, those “sent out” to tell others about Jesus. These eleven very much become the first apostles.

But not every Christian is called to be an apostle. As Paul says in Ephesians when listing the gifts of the Holy Spirit, “The gifts he gave were that some would be apostles, some prophets, some evangelists, some pastors and teachers…” (4:11). Some are apostles. Not all. Nor does he suggest here or anywhere in Ephesians that being sent out to the world was the main purpose of the church.

He specifically says that he is so called: “Although I am the very least of all the saints, this grace was given to me to bring to the Gentiles the news of the boundless riches of Christ,” (vv. 7-8). But he does not even hint that his calling is every Christian’s calling, or that of the church in general. It’s his call, and that of the other apostles.

So yes, there are people in the church called apostles who very much are called to go out into the world and preach and teach. And yes, there is a sense in which the teaching of God’s people goes out into the world. And yes, there is a sense in which we are light and even salt for the world, as that passage from Isaiah so beautifully expresses. Let us not denigrate our evangelistic call.

But let me suggest that all this does not constitute our very purpose as the people of God. It is clearly the calling of some of the people of God. And so it must be the calling of others in the family of God to support them in their apostolic and evangelistic work, through prayer and giving. But that is a far cry from this being the very purpose of the church, the reason for its existence.

What about Matthew 25, where Jesus speaks about the call to social justice? Jesus seems to suggest that the judgment of God at the end of history will be determined by our social justice efforts. What could indicate our purpose more than this?

In that passage, Jesus describes a scene where people from all over the world are gathered before him at the judgment. He separates them into two groups, the sheep and the goats, and he says to the sheep:

“Come, you that are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world” [notice the language here, the same as in Ephesians, before the foundation of the world God was preparing the kingdom for himself] “for I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you welcomed me, I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.”

Then the righteous will answer him, “Lord, when was it that we saw you hungry and gave you food, or thirsty and gave you something to drink? And when was it that we saw you a stranger and welcomed you, or naked and gave you clothing? And when was it that we saw you sick or in prison and visited you?”

And the king will answer them, “Truly I tell you, just as you did it to one of the least of these who are members of my family, you did it to me.” (Mt. 25:34-39, NRSV).

This version, the NRSV, has appropriately rendered the literal “brothers” as “members of my family.” The people who need ministering to are not just people in general, anyone who suffers. The specific people in question are the people of God, the brothers and sisters of Christ, members of the family of God. The call to justice, in this instance, is not even a call to justice–no wrongs are being righted in fact. It’s a simple call for compassion for the people of God when they are in dire straits. It’s a call for the church to be especially attentive to those in the family who suffer. It harkens to Paul’s injunction that we should do good to all men, but especially to those in the household of faith.

What about the prophetic passages from Isaiah, Jeremiah, Amos, and Micah, to name a few? Don’t they enjoin us to be concerned about social justice for all? What about all those harsh judgments against those who oppress widows and orphans and mistreat the sojourner? Who accept bribes instead of doing justice? Is this not a clear and clarion call to work for justice in society?

Yes and no. As we’ll note in a bit, one can hardly deny the need for Christians to work for justice in society. Any Christian whose heart does not break over injustice, who does nothing to alleviate suffering in the world, is likely not a Christian in the first place. But we’ll come back to this.

In the case of the prophetic literature, however, we often fail to recognize that the prophets are little concerned about the widows and orphans and bribes in Assyria, Babylon, and elsewhere. But they are very concerned about it in Israel and Judah, very concerned about it as it is practiced among the people of God.

And why not, if the people of God are called to be a light to the nations? What type of light can they be if they act like everyone else? The call of the prophets is not that everyone, everywhere will pursue justice for all, but that the people of God would treat one another justly, righteously, in the presence of God.

Certainly the other nations come into view now and then in prophetic denouncements, but the overwhelming concern of the prophets is for the quality of life among God’s chosen people.

Again, we need to make a distinction between one task the people of God are called to perform and the very ground of their being, the very purpose of their life together. We are by all means to love the neighbor, which now includes the enemy. One way we love them is through acts of mercy and justice. But this does not mean that the church exists for the sake of the world.

[Next week: my biblical exposition continues, with a look at how Paul’s adapts the concern of the prophets to life in the church—and how that help us clarify the essential purpose of the church.]

Mark Galli is editor in chief of Christianity TodayIf you want to be alerted to these essays as they appear, subscribe to The Galli Report.

 

Original here

Advertisements

How Road Trips Teach Me to Trust Jesus

As I approach this season of pilgrimage, Scripture offers me a theology of travel.
COURTNEY ELLIS

How Road Trips Teach Me to Trust Jesus

My husband, Daryl, experiences more wanderlust than I do. He grew up in Southern California, traveling across the valley for high school basketball games, taking class field trips up the coastline, and loading up the church van for missions to Tijuana. On our family Sabbath, it’s Daryl who takes us out on the roads of Orange County. When I ask where we’re headed, he smiles and nearly always says, “I’m not sure. Let’s just have an adventure.”

In particular, our trips to visit extended family bring out the differences in our travel methods. I plan ahead while Daryl enjoys serendipity; I prepare for every eventuality while he prefers to throw a few diapers and a bag of tortilla chips in the car and hope for the best. But since my husband’s side of the family lives in Los Angeles—a thriving metropolis with all manner of convenience stores and restaurants—I’m learning to hang loose on these local treks.

As these drives to LA become more common, God is faithfully teaching me that my rigid, planned-up-to-the-minute travel method isn’t always the best one. In fact, the biblical model for following Jesus is much more Spirit-led than plotted in advance. It isn’t that preparation isn’t necessary or helpful, it’s that openness to the Spirit of God is more important still. “The wind blows where it wills,” Jesus tells Nicodemus in John’s gospel.

Paul’s journeys were continually interrupted by storms, bandits, imprisonments, and mobs, and once, when he made it all the way to the outskirts of the province of Asia, the Spirit of God turned him away at the last minute. Perhaps that’s why when God speaks to individuals in Scripture, his first call is often for them to step out in faith, to follow a new and previously unsought path. Much of the time God doesn’t even give the destination. The command is simple (and, if you’re a homebody like me, perhaps a little unsettling): “Go,” he says. “Go.”

God uses this word with Abraham, Moses, and Elijah. “Go,” he says to Jonah. Simeon is “moved by the Spirit” to go to the temple, where he welcomes and blesses the infant Jesus. “Get up,” an angel says to Joseph in a dream, warning him to flee from King Herod’s murderous rage and go to Egypt.

As pilgrim people, we, too, are called to travel with our eyes open to the work of the Lord in the world around us. As N. T. Wright puts it, “A pilgrim is someone who goes on a journey in the hope of encountering God or meeting him in a new way.” Whether we fly across the country or simply drive an hour to visit a friend, travel provides us with a unique opportunity to experience God anew by approaching our journey not just as travelers but pilgrims—people on the lookout for God at work and opportunities to join him.

Jesus was the ultimate pilgrim, after all, leaving his heavenly climes to not only visit with but live among humanity. He faced all the usual obstacles to comfort that plague us when we travel—difficulty in finding food and shelter, misreading the vibe of a particular place, and having to rely on the hospitality and grace of strangers, family, and friends. “Foxes have dens,” Jesus said, “and birds have nests, but the Son of Man has no place to lay his head.”

Jesus leans into this discomfort, telling his disciples to “take nothing for the journey.” He invites us to do likewise. (Though, to be fair, none of the disciples was toting a two-year-old. Surely then even Jesus would have advised bringing an extra snack or two.) Away from our usual environment, at the mercy of the road or the airlines or the weather or the host home, we are given the opportunity to see the world with new eyes: to receive welcome, to develop compassion, to grow in faith and trust that God will care for us throughout the journey and see us safely home at its end.

In my upcoming summer travels, I want to practice Christlike pilgrimage, watching for God as our family journeys, looking for opportunities to love those in my path with the love of Christ, and doing my best to accept discomfort and even disaster as means of discipleship and grace.

I also need to seek ways to slow down and listen—something that doesn’t come naturally to me. One of the lessons God offers to us in travel is to find peace amid the storm, to leave behind the intensity of our work lives and schedules and family pandemonium and settle into the quieter days of travel. As Carlo Carretto puts it, “That is the truth we must learn through faith: to wait on God. And this attitude of mind is not easy. This ‘waiting,’ this ‘not making plans,’ this ‘searching the heavens,’ this ‘being silent’ is one of the most important things we have to learn.”

This insight comes home to me every time I visit my parents in the northern woods of Wisconsin, where I’m cut off from the busyness of my normal life. My parents’ internet is spotty; my cellphone works only intermittently; the last time I heard a siren of any kind was at the town Fourth of July parade half a decade ago.

Back home, Daryl and I often fall asleep watching The West Wing or The Office in an effort to still our ping-ponging thoughts. Here, however, any digital streaming takes literal hours to download, so we simply don’t. At night we open the windows to hear the oak and maple leaves blow in the wind, falling asleep with books on our chests. When we spend these days in the quiet of the northern forests, it’s as if Jesus stands at the helm of our proverbial boats during the storm of the usual daily grind—ministry, school, appointments, errands, household chores—and says, “Peace. Be still.”

In these pilgrimage moments, I’m ever so slowly learning to listen. I’m learning, too, that the journey, provision, and destination all belong to God.

Courtney Ellis is a pastor and speaker and the author, most recently, of Almost Holy Mama: Life-Giving Spiritual Practices for Weary Parents (June 2019, Rose Publishing). She lives in Southern California with her husband, Daryl, and their three kids. Find her on TwitterFacebook, or her blog.

This essay was adapted from Almost Holy Mama by Courtney Ellis. Copyright (c) 2019 by Courtney Ellis. Published by Rose Publishing, Peabody, MA. hendricksonrose.com

 

Original here

Proverbial misunderstanding over bribe and gift

After teaching Bible Study and Sunday School for years in different churches throughout my Christian walk, I’ve noticed many misunderstandings concerning God’s Word center around specific words. The perplexed individuals often forget—in some cases never knew—that our versions of the Bible were translated from the original Greek and Hebrew texts. The various English translations—especially those more interested in utilizing non-offensive terms to pacify present-day social sensitivities instead of remaining true to the original texts—further complicate matters. Plus, the words themselves—often having more than one meaning—add another obstacle to contend with.

Most Bible Study and Sunday School attendees don’t have the time or inclination to seek out scholarly texts, or even compare the words in question to the original Hebrew and Greek. That’s okay. In most circumstances the proper word use can be ascertained in the context it’s being used, along with comparing it to similar verses and topics in the Bible.

One example brought to my attention recently from a member in my class deals with the word bribe. While studying Proverbs they thought a few verses contradicted each other. The individual was reading The Living Bible; so, that’s the version I’m using for this post.

Proverbs 15:27 states, “Dishonest money brings grief to all the family, but hating bribes brings happiness.”

Proverbs 17:8 states, “A bribe works like magic. Whoever uses it will prosper.”

Proverbs 17:23 states, “It is wrong to accept a bribe to twist justice.”

Proverbs 18:16 states, “A bribe does wonders; it will bring you before men of importance.”

If you read each verse by itself without considering that there’s more than one definition or standard use for bribe, and you don’t compare it to similar verses on related topics, it appears that two of the verses favor the use of bribes while two condemn the use of them.

However, if you consider the fact that bribe is often used for the word gift, then Proverbs 17:8 and 18:16 no longer contradict the other two verses.

Some Bible commentaries and/or footnotes in some Bible versions choose to view Proverbs 17:8 as a statement of fact, but not one that should be encouraged. I don’t favor that interpretation, since the “gift” interpretation holds up far better when compared to God’s outlook in similar verses and topics.

For instance, a bribe is a form of cheating and dishonest, while a straight gift is not. It depends upon the circumstance in which it is being used. So, what do similar verses claim about cheating and dishonesty? We don’t even have to leave Proverbs to find out.

Proverbs 20:10 states, “The Lord despises every kind of cheating.”

Proverbs 20:21 states, “A fortune can be made from cheating, but there is a curse that goes with it.”

Proverbs 20:23 states, “The Lord loathes all cheating and dishonesty.”

It is very clear, using the comparison, that God hates cheating and dishonesty. Therefore, it is highly doubtful that He would favor bribes in any negative sense. But He does favor gifts.

Proverbs 21:14 states, “An angry man is silenced by giving him a gift!”

Finding the proper context by comparing it to similar verses and topics in God’s Word can settle most of the common misunderstandings Bible Study and Sunday School teachers encounter. And they need to remind those in their classes to consider Proverbs 19:27 — “Stop listening to teaching that contradicts what you know is right.”

If the contradictory interpretation goes against everything God stands for, you can bet it’s wrong. And to argue such points is a waste of time.

by jccast

 

Original here

 

How Much Does Your Life Cost?

by Don’t Fear, Only Believe

Worth.

It’s such a powerful thing. The word is used to indicate how valuable something is, usually the value of an expensive car or your dream house. But also, commonly, it is used to describe a person’s life. We are constantly yearning and seeking to be worth something to someone else. In society, we are constantly told to live your life, your way – your worth being meaningful only to yourself. But you are worth more than anything to a guy called Jesus…

One inspirational woman who I have had the honour of seeing her legacy left behind, has been Lilias Falconer. The Falconer home has a special place in my heart and my family’s hearts, and I’m sure I’ve touched on this subject before in a previous blog. I got the amazing opportunity to visit this amazing orphanage a few years ago in Zambia. But this woman clearly showed why Jesus is worth it all! Lilias was born in 1915 in my home town, Manchester, and at the age of 15 she was telling her family that the call on her life was to go to Africa and to look after babies and children. For her to fulfil this mission, she applied for medical training to train as a nurse. All these applications were refused. In 1939, at the start of World War II, she was accepted into nursing training with the Salvation Army, and after a course in tropical medicine she travelled to Africa to a leper hospital in Zambia. There she saw the plight of little babies left to die when their mothers passed during childbirth. From this, she agreed to look after one baby but soon five babies were brought to her and one her own, she went further into the bus, establishing her Children’s home and Orphanage in the small village of Kabulamema. She died in 1998, and her grave is situated behind the house, in a beautiful lone building, signifying a constant connection to her work. This is a woman who gave up her whole life for Jesus.

The “Waste” of Expensive Perfume

The work of missionaries and people who give up their ordinary lives for extraordinary lives reminds me of a story from the Bible that shows us why Jesus is worth it all…

Clutching the jar tightly in her hands, the woman stood in the doorway and looked into the room. Her heart beat intensely. Her eyes darted back and forth. Her anxiety was at its peak. The room was packed with me, most of them who knew her for the job she did. A prostitute. She consider running away. At that moment, she saw Him. Everything else vanished, the world stopped. Nothing mattered anymore. Running into the room, she fell to the ground, tears forming in her eyes. Breaking her jar open, she poured the expensive perfume in it all over the man’s feet. She loved Him. She was a sinner. But this man, this Jesus, had shown her forgiveness. Everyone else stared at this random woman, shocked by her actions.

“Why have you wasted all that? You could have sold it it and given it to the poor,” the disciples shouted. Then Jesus spoke above the fuss, “Why are you bothering this woman? She has done something beautiful for me. You won’t always have me, but you’ll always have the poor. This woman is preparing me for my burial. Listen to me, when the gospel is preached, the memory of her will also be told.” (Matthew 26.6-13).

The Reaction

Imagine if you were one of the disciples. Would you have been angry at the woman? She would have wasted perfume that had cost millions of pounds. But then again, much like the woman in the story, how do we respond to the story of Lilias Falconer? Too often we would respond as the disciples did. When we hear about people giving up their lives in rich, western countries to honour and serve God, we question their choices. Too often we see it as a waste of potential. We may never say it in words but in reality, we are asking the same question the disciples asked, “Why this waste?”

As Christians, we are taught to present our lives as living sacrifices, demonstrating God’s perfect will. Many people, and many Christians, would say if you presented your life in such a way, that you would be vulnerable to the devil and forces of evil. But Paul in Philippians 4.19, clearly states:

“And my God will supply all your needs according to His riches in Christ Jesus.” (NIV)

So, in answer to How Much Does Your Life Cost? I think it costs an infinite amount. We have worth because one man spent His worth for our all and so it is never a waste to give Jesus anything. And looking at it this way; it is our only reasonable response.

Thanks for reading.

Don’t Fear, Only Believe

Photo credits – unsplash.com

Original here

State moves to take over Christian school

Dozens of agents stage raid over fake rumor, then demand it ‘relinquish its moral standards’

 

(Image courtesy Pixabay)

(Image courtesy Pixabay)

California has a reputation for implementing the leftist, pro-homosexual and pro-abortion agenda in its schools.

Even back when “The Terminator,” actor Arnold Schwarzenegger, was governor, the state required that schools teach only  a “positive” view of homosexuality, preventing teachers from informing students of the health risks.

The state’s moves in recent years have been draconian, even banning counselors from helping students who want to rid themselves of unwanted same-sex attractions.

It’s why so many parents have chosen Christian schools for their children. But now the state is targeting that last remaining stronghold for faith and freedom.

And the Pacific Justice Institute is fighting back in a lawsuit brought by River View Christian Academy in rural northern California.

The school was hit with a SWAT-style raid prompted by “an internet rumor put forward by an online left-wing tabloid.”

There was no truth to the allegation the school “housed illegal drugs, stockpiled weapons, and was preparing for an end-times apocalypse.”

“The state was duped” into ordering a raid that included “16 armed law enforcement from the California Highway Patrol, two canine units, and 17 social workers,” PJI said

The unannounced assault against the boarding school “terrified students and staff,” said PJI.

But it turned up no evidence.

It was, however, only the first wave in the state’s attack.

“Instead of apologizing for its dangerous blunder, the state doubled down and began imposing daily fines against the school for allegedly operating as an ‘unlicensed community care facility,’” PJI said.

“RVCA has actually operated as a private school for the past 25 years, filing an annual affidavit with the California Department of Education as do other private schools and homeschools in the state,” the legal team explained.

“The state is now taking the position that, due to recent legislation, it is no longer possible for a private boarding school to operate without extensive licensing and oversight by the Department of Social Services. But licensing is more than just an administrative headache – it would require the Christian school to relinquish its moral standards. For instance, the state requires that licensed facilities allow students to have the right to engage in spiritual and sexual exploration, which contradicts the goals of many parents who enroll their kids in RVCA,” the lawyers explained.

The facility is under the oversight of the Teen Rescue ministry, which partners with parents who want to provide their teens with a “change of scenery and alternative educational environment.”

The ministry was founded in 1989 and the school in 1993.

“Reading the state’s search warrant and legal filings in this case is chilling,” warned PJI’s lead lawyer in the case, Kevin Snider.

“This armed incursion on a faith-based school shows that the state wants nothing less than to take jurisdictional control over Christian education in California. This is rooted in its disagreement with millennia-old religious values,” he explained.

The school sued, but a federal judge complained that it hadn’t gone through the state’s “process” first. But then the state itself abandoned its administrative routine and sued the school.

“In 25 years of practice, I have never seen this level of aggressive, militant, and ideologically driven conduct by a state agency against a religious institution,” Snider said.

“For years, as the public schools have become increasingly hostile toward parents, the courts have insisted that the parents’ option is to instead choose private education. Now, that fundamental right is also under attack.”

https://www.wnd.com/2019/06/state-moves-to-take-over-christian-school/

God Gave Us Sex For ‘Procreation of Children … This Truth Is Not Homophobia’

June 4, 2019  By Michael W. Chapman

Bishop Joseph Strickland, head
of the Diocese of Tyler, Texas.
(Diocese of Tyler)

(CNSNews.com) — In response to vicious attacks by homosexual activists and their supporters against a fellow bishop, Joseph Strickland, head of the Diocese of Tyler, Texas, said that preaching the truth of the Gospel is not homophobic, that sexual intimacy is for a married man and woman “for the procreation of children,” and that this is “simply reality.”

Bishop Strickland made his remarks on Twitter in defense of Providence, R.I. Bishop Thomas Tobin who had advised Catholics not to participate in the LGBT activities of “Pride Month” in June because celebrating or endorsing sodomy in any way is contrary to Catholic teaching.

(Twitter.)

Tobin had tweeted on June 1, “A reminder that Catholics should not support or attend LGBTQ ‘Pride Month’ events held in June. They promote a culture and encourage activities that are contrary to Catholic faith and morals. They are especially harmful for children.”

For his statement on Catholic teaching, Bp. Tobin was harshly criticized onlineby LGBT activists and their supporters.

In response, Bp. Strickland tweeted on June 2, “Please stop labeling bishops who speak the truth of the Gospel as homophobic. God gave us sexual intimacy for the procreation of children and the deeper union of a man & woman in marriage. Stating this truth is not homophobia, it is simply reality.”

(Twitter.)

According to the Catechism of the Catholic Church, “Basing itself on Sacred Scripture, which presents homosexual acts as acts of grave depravity, tradition has always declared that ‘homosexual acts are intrinsically disordered.’ They are contrary to the natural law. They close the sexual act to the gift of life. They do not proceed from a genuine affective and sexual complementarity. Under no circumstances can they be approved.” (Emphasis added.)

(Twitter.)

The Catechism further teaches, “By its very nature the institution of marriage and married love is ordered to the procreation and education of the offspring and it is in them that it finds its crowning glory. Children are the supreme gift of marriage and contribute greatly to the good of the parents themselves. God himself said: ‘It is not good that man should be alone,’ and ‘from the beginning [he] made them male and female’; wishing to associate them in a special way in his own creative work, God blessed man and woman with the words: ‘Be fruitful and multiply.’

“Hence, true married love and the whole structure of family life which results from it, without diminishment of the other ends of marriage, are directed to disposing the spouses to cooperate valiantly with the love of the Creator and Savior, who through them will increase and enrich his family from day to day.”

Gay marriage is a contradiction in terms and illogical, according to the Church, because homosexuals use their sexuality in unnatural ways and do not reproduce. Unlike the unitive and generative nature of heterosexual coitus between a married man and woman, homosexual intercourse is non-unitive and non-generative.

(Twitter.)

Bishop Strickland also tweeted on June 2, “Bishop Tobin is simply speaking for one truth of the deposit of faith. God made humans male & female. Certainly those who are confused about their identity need Christ’s love & compassion, let’s remember Christ’s love is expressed when [he] dies on the cross for the truth.”

The Catholic Church teaches that same-sex attraction is not sinful but to engage in homosexual practices is gravely sinful.

https://www.cnsnews.com/news/article/michael-w-chapman/us-bishop-god-gave-us-sex-procreation-children-truth-not-homophobia

Billy Graham mag calls out ‘lie of progressive Christianity’

Says Buttigieg, others seek to drive biblical faith to ‘outer margins of society’

 

DecisionButtigieg

The mantle of “progressive Christianity” is being claimed by more and more people these days – some megachurches, some old-line denominations and even some politicians.

It’s roughly a gospel that regards the Bible as a good book but insists it must be reinterpreted to comport with contemporary society.

But now Decision Magazine, the publication launched by Billy Graham and still run by his organization, has unleashed a broadside against that belief system.

Its June front-page headline, “The lie of ‘progressive Christianity,’” is plastered over the image of Pete Buttigieg.

He’s the Democratic presidential hopeful who just a few weeks ago attacked the faith of Vice President Mike Pence, whose beliefs align with traditional Christian views of marriage and sexuality.

“Back in April when Democratic presidential hopeful Pete Buttigieg threw stones at ‘the Mike Pences of the world’ for their historic Christian beliefs about marriage, sexuality and sin, he drew rapt attention from the news media. He also raised the visibility of a religious movement that claims the term Christian but denies the full authority of Scripture on which ‘the faith once for all delivered to the saints’ (Jude 3, NKJV) is based,” writes the author of the article, Jerry Pierce.

“Buttigieg’s ‘progressive Christianity’ allows him to claim a commitment to the faith that Jesus Christ taught in the Gospels and still remain married to his male partner,” he wrote.

But R. Albert Mohler Jr., the president of Southern Baptist Theological Seminary in Louisville, Kentucky, says that’s a “distortion” of God’s Word.

Buttigieg attacked Pence’s faith as “social extremism” and, in effect, told faithful evangelicals to either “affirm the new sexuality embodied in the LGBTQ movement, or affirm the full authority of Scripture and be anathema in the postmodern culture.”

Mohler told Decision that it is tempting for Christians faithful to the Bible to hunt down a “middle ground” on such issues.

But that’s not what the Bible allows.

“I have made the argument that everybody’s opinion on these matters is going to be known,” Mohler told the magazine. “It may be when you run for office. It may be when you move into the dorm. It may be when a new neighbor walks in and you end up in conversation. But the point is, there’s nowhere to hide on these issues. There are a lot of Christians who are trying to hide in the tall grass, and that’s not going to work.”

The article says Buttigieg and others of his belief system are trying to drive biblical Christians “to the outer margins of society.”

Mohler explained “the new liberalism under the ‘progressive’ banner is encroaching on more conservative churches amid a culture that paints biblical values as oppressive and bigoted.”

He told Decision that Christians don’t want to appear hateful but issues such as homosexuality cannot be defined “on the world’s terms.”

The issue has brought untold grief to the United Methodists, now caught in a fight between conservative African and Asian members and progressives in the United States.

Lay leader Mark Tooley, a Methodist and president of the Institute on Religion and Democracy, told Decision progressive Christians often affirm miracles, even the Apostles’ Creed, but deny the full authority of God’s Word.

“This is true for mainline Protestants, but also increasingly for many members of the post-evangelical left,” he told Decision.

Mohler said he is concerned that Christians eventually may be deemed as subversive as early Christians were in Rome, who were killed for their faith.

“There’s no middle ground between affirming and denying the bodily resurrection of Christ. There’s also no middle ground between defining marriage as the union of a man and a woman and saying it can be something else,” he said.

https://www.wnd.com/2019/06/billy-graham-mag-calls-out-lie-of-progressive-christianity/