What Does the Scripture Say?

Below are excerpts from a very good article on the modern practice of “the alter call”. Attached at the bottom is the entire article which is worthy of a read. Be blessed in Christ!

What is often shocking to many who use the modern invitation system is that the altar call is just that modern. The practice, although widespread, is a very new phenomenon in the Christian church. For nearly nineteen centuries no one had ever heard of the practice. Such well known evangelists as George Whitefield, Jonathan Edwards, and even John Wesley had never even heard of such a custom. And Charles Spurgeon, that passionate winner of souls par excellence, although well acquainted with the practice, firmly refused to adopt it and even criticized it severely.

Ironically, “the old fashioned altar call” was unheard of until the nineteenth century. It first came into being by the influence of Charles Finney, the pioneer of modern evangelistic methods. In Finney’s crusades (c. 1830) seats at the front were reserved for those who, after the sermon, would respond to the challenge to come to the Lord’s side. Those who were thus “anxious” for their souls were invited to walk forward to the “anxious seat” where counsel and prayer would be given them.

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Now this may not prove that the altar call is wrong, but it surely demonstrates that the non-practice of the altar call is not wrong. If neither Jesus nor His apostles employed the method, and if they never commanded such to be done by the church, then it obviously cannot be wrong to decide against the more modern method. It is not a question of Biblical necessity but of modern custom and convenience. A church which refuses the practice can never be criticized for that refusal; indeed, such a church is at that point more in line with the apostolic church than are those churches which have adopted it.

So then, the altar call is not a matter of Biblical command or precedent. Our Lord does not require it of anyone at any time.

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First, it is often noted that the Scriptures abound with invitations to salvation. Such offers as, “Come to me!” and “Come to me and drink!” and “Be reconciled to God!” are well known, and they deserve to be. These are marvelous offers of life to those who will trust Christ.

But all this really says nothing about the propriety of the altar call. The altar call is for a man to physically move from one point to another. The gospel call is for a man to flee to Christ. The gospel call is for a man to spiritually identify with Christ through faith, to reach out with the hand of faith and lay hold of Him Who is life. Accordingly, the duty of the evangelist is to command and even plead with men to run to Him for refuge. But this must never be confused with a command to move anywhere physically. Neither Jesus nor His apostles ever instructed anyone that in order to be saved they must “come to the front” or “come for prayer” or “go to the inquiry room” or go to any geographical location. They needn’t go anywhere. They were exhorted to go to Christ and nowhere else. Moreover, they are exhorted and assured that going to Him they need go nowhere else.

Everyone acknowledges that Charles Spurgeon emulated well the New Testament practice of evangelism. It would be difficult to find anywhere in the history of the church a man who was more passionate concerning the salvation of the lost and whose preaching brought more into the Kingdom. Yet in his preaching to sinners he refused to direct anyone to an “altar” or to the front of any building. He directed them only to Christ. “Go to your God at once, even where you are now!” he would insist. “Cast yourself on Christ, now, at once, ere you stir an inch!” Spurgeon’s practice was according to the Biblical model exactly. He would allow nothing to confuse the direction of the sinner’s attention: it must be to Christ, and to Christ alone they are instructed look and go. Nor would they be allowed to entertain any notion that they should go somewhere else first. No! “Ere you stir an inch! Cast yourself on Christ now!”

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“But then how will people be saved?” After the supporting arguments fail the next question which arises, often in honest and sincere frustration, is, “How then will anyone be saved?” If we cannot invite them to step forward to the “altar,” how will they ever make a profession of faith at all?

We should be patient with this frustration. When people are taught that “this” is the way people are saved, it will be confusing at first to think any differently. But only a little thinking will clarify the matter easily. How will they be saved? They will be saved just like every Christian was saved for eighteen-plus centuries before the invitation system was ever heard of. They will be saved just as so many since have been saved. They will look to Christ. They will turn to Him in faith and believe. It may be as they are with a friend who shows them the gospel. It may be while listening to a man preach the gospel. It may be while they are home alone reading the gospel. It may be in any of a great number of circumstances. But all that is required of him is that he look to Christ, trust Him, and he will be saved. We need not and dare not complicate the matter with any other considerations.

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A Confusion of Mediators The modern altar call further runs the risk of confusing the idea of mediatorship. Who is our only mediator? With whom does the sinner need to do business if he is to be saved? Must he talk to you? To me? No, he must do business with Christ, for He alone is the one who can bring us to God. But instructing a man to “come and talk to a personal worker” may well confuse matters. It again distracts from the One of Whom he should be thinking. The sermon itself is the invitation, and it gives direction to Christ and to no one else.

This is our great argument with Roman Catholicism. We need no priest but Christ! There are no other mediators, living or dead. We must go to God only by way of His Son or we will never reach him.

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A Confusion of Profession of Faith with Saving Faith Saving faith is not a decision that is made, and it is not a mouthing of a certain formula. Even if the formula is recited in prayer, this is not saving faith. Manipulating a person to say go through certain motions and say certain words does him no good whatever. This is not saving faith.

This is dangerous indeed. Can a man really be saved by saying “yes” to a series of questions? Have we done them any favor by allowing them to think so? This is a misunderstanding of saving faith. It is a confusion of professed faith with true saving faith.

This mistake has resulted in the unprecedented number of false converts which this century of evangelism has produced. Decisions and numbers there are, but the “converts” are notoriously unconverted. This is a direct result of confusing decisions with true faith, and it is a blight on the church. As Lewis Sperry Chafer said,

Careful students of evangelism have noticed that where the necessity of public action as a part of conversion has been most emphasized there has been a corresponding increase in the God-dishonoring record of so-called “backsliding”; and this is natural.

It is also inevitable. And it is shameful. And it is harmful, for we have convinced unconverted people that they are safe.

We must not mistake mere professions of faith with true, saving faith. Whether in formal preaching or in private witnessing or in special counseling, our instruction must not be directed to “decisions” but to Christ. We must show our hearers that Christ is the Savior, and we must exhort them to trust Him. This saving look to Christ may well be an event which you witness. But it just as well may be something that occurs later on when the person is alone with God. No matter. We give them the gospel, and we urge them to trust Christ. But there our work ends and God’s work begins.

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A Creation of False Assurance Moreover, this modern practice has tended to promote false assurance. We must frankly acknowledge that the modern invitation system has become a kind of third sacrament in the church. We all know so many who “know” they are Christians, because they were baptized as infants or as adults for that matter. The same is true of countless people who have “walked the aisle.” They were assured that if they would “come forward” and “make a decision” they could be saved. They came, and there some well-intentioned personal worker convinced them that because they came and answered “yes” to the various questions and then prayed “the sinner’s prayer” that now they are saved and no one should ever make them doubt it! Then they left. And they went back to the same old life they had. They made no real public profession of Christ, but because they did as they were instructed they “know” they are safe. This is a needless problem which we have created.

Once more the example of Charles Spurgeon is instructive. In his preaching he would address the sinner, saying, “Go home alone, trusting in Jesus.” Then he would enter dialogue with the sinner,

“I would like to go into the enquiry-room.” I dare say you would, but we are not willing to pander to popular superstition. We fear that in those rooms men are warmed into fictitious confidence. Very few of the supposed converts of enquiry-rooms turn out well. Go to your God at once, even where you are now. Cast yourself on Christ, now, at once, ere you stir an inch!”

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Published by Word of Life Baptist Church, Pottsville, PA
copyright © 1998 All rights reserved
Copying and other reproductions are permitted for non-commercial use only.

 The Altar Call PDF:

The following are excerpts from a sermon by John Angell James whom I have been blessed by through various sermons. It is quite a different sermon than you might commonly hear today as it exalts Christs and renounces self. The entire sermon is worthy of a read and is attached for your edification.

The apostle Paul teaches this important duty, by the following awakening and impressive appeal: “Don’t you know that your body is a sanctuary of the Holy Spirit who is in you, whom you have from God? You are not your own, for you were bought at a price; therefore glorify God in your body.” (1 Corinthians 6:19-20)

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“You are not your own, for you were bought at a price!” How is it possible you should be your own—if you have been bought? In what sense a Christian is not his own, is explained to you by another portion of Scripture—”None of us lives to himself,” Rom. 14:7. Do enter very seriously, and solemnly, and deeply, into these two impressive passages—

“You are not your own.”

“None of us lives to himself.”

It is for you to recollect that the renunciation of SELF, as well as of SIN, was one of the solemn transactions of that scene, and that time, when you bowed by faith at the foot of the cross, received mercy through Jesus Christ, and yielded yourselves to God. You then abjured—not only self-righteousness, but self-seeking, self pleasing, self-living. Self, as a supreme object, was in every view of it renounced. Self, until then, had been your loftiest aim; self-love your highest affection; but then you transferred your aim and your affection to another object. The Christian has no right to ask what he will do with himself; or to what he will give himself; or how he will employ himself. He is no longer at liberty to inquire how he shall spend his energies, his time, his properly, his labor, and his influence; for he is not his own, he is bought with a price.

He is not to live for fame—and please himself with the applause of his fellow creatures. Nor is he to live for riches—and please himself with increasing wealth. Nor is he to live for health—and please himself with the glowing energies of a sound body. Nor is he to live for taste—and please himself with the pursuit of literature, science, or the arts. Nor is he to live for social enjoyment—and please himself with an agreeable circle of friends. Nor is he to live for ease—and please himself with unmolested quiet. In short, he is not to consider himself as his own master to please himself supremely in any way, nor his own property to employ himself on his own account, and for his own benefit. He is not to imagine that personal gratification is to be his end and aim, for the accomplishment of which he may lay down his own schemes, select his own course, and pursue his own methods, as if he had an independent and sovereign right over himself.

Self is “the old man” to be crucified with Christ; the body of sin to be destroyed; the corrupt nature to be put away; the law in our members to be resisted; the lusts of the mind to be subdued. Self is the enemy of God to be fought against; the rival interest with Christ in our soul to be put down; the means by which the devil would hold us in alienation from holiness to be opposed. SELF is the most subtle, the most stubborn, the most tenacious foe with which grace has to contend, in the soul of the believer. It lives, and works, and fights, when many other corruptions are mortified. Self is the last stronghold, the very citadel of Satan in the heart, which is reduced to the obedience of faith.

Why do believers murmur at the painful dispensations of Providence, and find submission so hard an achievement? Because self is disturbed in its enjoyment! Why are they so easily offended, and experience such difficulty in showing forgiveness? Because self-esteem has been wounded! Why are they covetous? Because self is gratified by its increasing stores.

What is vanity—but the indulgence of self-love? What is ambition—but the exultation of self? What is pride—but the worship of self? Why are they so reluctant to give their time and labor for the good of others, and the glory of God? Because they want it for ease, and the enjoyment of self! Why are they peevish, quarrelsome, and discontented with the little annoyances of life, which are everywhere and continually occurring? Because they want to settle down in unmolested ease, and undisturbed quiet, to enjoy themselves!

But is this right? Is not this living as if we were our own? Is not this living for ourselves? Is not this forgetting that we are purchased property, belonging to another? My dear friends, do consider this subject. Weigh well the import of the condition of Christian discipleship, as laid down by our Lord: “If any man will come after me, LET HIM DENY HIMSELF.” Self-denial, not self-pleasing, is your business; and the evidence of our being disciples is in exact proportion to our disposition thus to take up our cross. If we are coveting ease, quiet, soft indulgence, luxurious gratification; and are dissatisfied, and discontented, and contentious, and peevish, because we cannot please ourselves, nor get others to please us, as the supreme end of life, how can we dream that we are the disciples of Him, of whom it is declared, “he pleased not himself;” especially since it is said, “Let the same mind be in you which was in Christ Jesus?”

For whom then are we to live, and whom are we to please, if not ourselves? Who is to come in the place of self? GOD! And for this obvious reason. We are God’s! God’s servants! God’s property!

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Now, my dear friends, you are to glorify God. All your purposes, aims, objects, plans, wishes, and prayers, must be gathered up in that one petition, “Father, glorify your name.” But does it occur to you, what a prayer that is, as presented not only by you, but in reference to you! He must have great grace, who, with a clear understanding of its meaning, can present it in sincerity. Are you then willing that God should glorify himself in you, and by you? If so, you must impose no conditions; dictate no terms; lay down no plans; make no exceptions—but leave all this to him. Such a prayer means, “Lord, how you will, what you will, when you will—only let me glorify you!” You must be prepared to do it, either by sickness, or health—by success, or failure in business—by settling down in ease and quiet by your fire-side, or striking your tent, and becoming a wanderer to the ends of the earth—by the world’s smile, or its frown—by the soft and silent flow of your history, or by the roaring torrent and dashing cataract—by the society, or bereavement of your friends—by a long life, or an early death.

Are you prepared for this? Will you, now that you understand it, present the prayer, “Father! glorify your name?” Can you, will you, do you put yourself in God’s hand, saying, “O God, I am not my own! I am yours! Serve yourself in me, and by me. Provided you grant me grace to bear as well as do your will, I am content to do it in any situation, and any circumstances.”

This is obviously your duty—for you are not your own, but God’s. Think, I entreat you, of the sacred and tender obligation which comes upon you by the manner of your redemption, thus to live. How many claims are comprised in that one, “You are bought with a price!” Justice demands it of you, for he has purchased you, and at how immense a price! To take what belongs to man, is robbery; but to take what belongs to God, is sacrilege. Gratitude demands it of you. What blessedness has God conferred upon you by redeeming you! From what degradation, misery, and eternal woe, he has saved you! And to what honor, happiness, and eternal glory, he has advanced you!

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What a robbery of God, what a felony upon heaven, is it to attempt, or even to wish to live for ourselves! Which of us can make the daring attempt, or cherish the unjust, ungrateful wish? And yet how prone are we to this! How much of this wicked sacrilege is going on! How many professors, in opposition to claims so sacred, so tender, and so strong—are living for their own ease, enjoyment, and aggrandizement! How few do we see who seem to be sensible of the claims of the Lord Jesus Christ! How few, who enter as they should do into that admonition, “Whether you eat or drink, or whatever you do—do all to the glory of God!” How few, who connect the glory of God with the whole course of their conduct, as the end of every action, the ultimate object of all they do! How few, to whom it is matter of plan, forethought, purpose, and calculation—to lay out themselves to be holy, useful, and successful in leading others to think upon God, and inquire after him!

 Self-Renunciation: Downloads 348

Preparing for the teaching last week, I came across a helpful message on determining what your ministry is. I really appreciated the biblical texts he referenced, so I recommend you take the time to read them as you hover over the reference.

Fulfill Your Ministry
2 Timothy 4:5

INTRODUCTION

1. Encouraging Timothy to do the work of an evangelist…
a. Paul charged him to “fulfill your ministry” - 2 Tim 4:5
b. That is, “fulfill in all its requirements, leaving nothing undone”
2. A similar charge was given to Archippus…
a. “Take heed to the ministry which you have received in the Lord, that you may fulfill it.” - Col 4:17
b. The Greek suggests “that thou keep on filling it full. It is a lifetime job.”

[The charge given to Timothy and Archippus is one that should be heeded by all Christians: “Fulfill Your Ministry”. “But do I have a ministry?” one might ask. Yes, indeed, and therefore…]

I. WE NEED TO FIND OUR MINISTRY

A. GOD HAS GIVEN MANY GIFTS…

1. To each one God has given gift(s)
a. He has given to each one a “measure of faith” - Rom 12:3
b. We each have gifts “according to the grace that is given us” - Rom 12:6a
2. Not all have the same gift(s)
a. Not every member has the same function - Rom 12:4
b. We have “differing” gifts - Rom 12:6-8
1) E.g., prophecy, ministering, teaching, exhorting
2) E.g., giving, leading, showing mercy
c. For God’s grace is “manifold” - cf. 1 Pet 4:10

B. EVERY GIFT OR MINISTRY IS IMPORTANT…

1. All are important for the body to be complete
a. None can say they are unimportant - 1 Cor 12:14-20
b. None can say others are not needed - 1 Cor 12:21-25
2. All are needed for the body to grow
a. Growth come from the head, Christ - Eph 4:15-16a
b. Also by the effective working of each part, doing its share - Eph 4:16b
1) Otherwise the body is handicapped in service
2) Otherwise the body is hindered in growth

C. FINDING YOUR MINISTRY…
1. Providence
a. Consider your natural abilities
1) Are you gifted in hand, speech, or heart?
2) Some gifts are better suited for certain services
3) Your natural abilities may suggest how God wants you to serve
b. Consider your opportunities
1) Were you called early in life, late in life?
2) Were you called with skills already developed?
3) Your circumstances when you obeyed the gospel may suggest areas of service - 1 Cor 7:18-24
2. Preparation
a. Develop your abilities
1) Not all abilities are self-evident; seek to develop as many as you can
2) As your abilities become evident, seek to excel in them - Ezra 7:10
b. Utilize your opportunities
1) Opportunities as provided by the Lord – Matt 25:14-18
2) Opportunities to even change your circumstances – 1 Cor 7:21
3. Prayer
a. Seek wisdom to discern your abilities
1) Wisdom comes through prayer - James 1:5
2) Wisdom is given to those who so diligently seek it Proverbs 2:1-9
b. Seek open doors to use your abilities
1) The Lord often opens doors to serve Him – 1 Co 3:5
2) We might also pray for opportunities to serve Him 1 Chr 4:10
4. Presentation
a. Commit your ways to the Lord
1) Present yourself and your plans for service to the Lord - Prov 16:3
2) Let your attitude be like that of Isaiah – Isa 6:8
b. Make yourself available to the brethren
1) Minister your gift(s) to your brethren – 1 Pet 4:10
2) Follow the example of the Hebrew Christians – Heb 6:10

II. WE NEED TO FULFILL OUR MINISTRY

A. TO BLESS ONE ANOTHER…
1. God desires that we minister our gifts to one another – 1 Pet 4:10
2. Even as Jesus came to serve us - Mk 10:45
3. Are your brethren being blessed by the ministry God has given you? Or have you…
a. Been negligent to utilize your gift(s)?
b. Allowed the world’s distractions to keep you from being a blessing? - Luke 8:14

B. TO GLORIFY GOD THROUGH JESUS CHRIST…
1. Through the gifts given by Christ to those in His church, God is to be glorified - 1 Pet 4:11
2. Even as Paul prayed for the Philippians - Phil 1:9-11
3. Is God being glorified by the fruits of your righteousness? Or have you…
a. Been negligent to develop your gift(s)?
b. Allowed the love of the world to keep you from glorifying God? - 1 John 2:15-17

C. TO FACE THE LORD AT THE JUDGMENT…
1. The day is coming when the Lord will hold us accountable - Matt 25:14-19
2. Even as the master held his servants to accountable - Matt 25:20-30
3. Are we preparing ourselves for that Day? Or are we…
a. Burying our talent(s)?
b. Allowing fear to keep us from utilizing our talent(s)? - Matt 25:25

CONCLUSION

1. May we take to heart the admonitions given to Timothy and Archippus…
a. “Fulfill your ministry” - 2 Ti 4:5
b. “Take heed to the ministry which you have received in the Lord, that you may fulfill it.” - Co 4:17

2. As we do so, remember the exhortations given to the Hebrew Christians…
a. God will not forget your work and labor as you minister to your brethren - He 6:10
b. But show diligence to the end, and do not become sluggish – Heb 6:11-12

In so doing, you will not only “Fulfill Your Ministry”, but also
“imitate those who through faith and patience inherit the promises”… - Heb 6:12

Below are some excellent excerpts from a sermon that the great evangelist George Whitefield preached. The text was 2 Tim 3:12 “All who desire to live godly in Christ Jesus will be persecuted”. He describes how Jesus was the greatest example of a man persecuted for righteousness sake. He then goes on to challenge the hearer to count the cost of following Christ, as this will surely include a measure of persecution. I like his quote of the martyrs of old who were being burned at the stake by the Roman Catholic Papists.

Follow him from the manger to the cross, and see whether any persecution was like that which the Son of God, the Lord of glory, underwent whilst here on earth. How was he hated by wicked men? How often would that hatred have excited them to lay hold of him, had it not been for fear of the people? How was he reviled, counted and called a Blasphemer, a Wine-bibber, a Samaritan, nay, a Devil, and, in one word, had all manner of evil spoken against him falsely? What contradiction of sinners did he endure against himself? How did men separate from his company, and were ashamed to walk with him openly? Insomuch that he once said to his own disciples, “Will you also go away?”

Again, How was he stoned, thrust out of the synagogues, arraigned as a deceiver of the people, a seditious and pestilent fellow, an enemy of Caesar, and as such scourged, blind-folded, spit upon, and at length condemned, and nailed to an accursed tree? Thus was the Master persecuted, thus did the Lord suffer; and the servant is not above his Master, nor the disciple above his Lord: “If they have persecuted me, they will also persecute you,” says the blessed Jesus. And again, “Every man that is perfect (a true Christian) must be as his Master,” or suffer as he did. For in all these things our Lord has set us an example, that we should follow his steps: and therefore, far be it that any, who live godly in Christ Jesus, should henceforward expect to escape suffering persecution.

Are you resolved to live godly in Christ Jesus, notwithstanding the consequence will be, that you must suffer persecution? You are beginning to build; but have you taken our Lord’s advice, to “sit down first and count the cost?” Have you well weighed with yourselves that weighty declaration, “He that loveth father or mother more than Me, is not worthy of Me;” and again, “Unless a man forsake all that he hath he cannot be my disciple?” Perhaps some of you have great possessions; will not you go away sorrowful, if Christ should require you to sell all that you have! Others of you again may be kinsmen, or some way related, or under obligations, to the high-priests, or other great personages, who may be persecuting the church of Christ: What say you? Will you, with Moses, “rather choose to suffer affliction with the people of God, than enjoy the pleasures of sin for a season?” Perhaps you may say, my friends will not oppose me. That is more than you know: in all probability your chief enemies will be those of your own household. If therefore they should oppose you, are you willing naked to follow a naked Christ? And to wander about in sheep-skins and goats-skins, in dens and caves of the earth; being afflicted, destitute, tormented, rather than not be Christ’s disciples?

You are now all following with zeal, as Ruth and Orpah did Naomi, and may weep under the word; but are not your tears crocodiles tears? And, when difficulties come, will you not go back form following your Lord, as Orpah departed form following Naomi? Have you really the root of grace in your hearts? Or, are you only stony-ground hearers? You receive the word with joy; but, when persecution arises because of the word, will you not be immediately offended? Be not angry with me for putting these questions to you. I am jealous over you, but it is with a godly jealousy: for, alas! how many have put their hands to the plough, and afterwards have shamefully looked back? I only deal with you, as our Lord did with the person that said, “Lord, I will follow thee withersoever thou wilt. The foxes have holes, and the birds of the air have nests, but the son of man, (says he) hath not where to lay his head.” What say you? Sit down therefore, I beseech you, and seriously count the cost, and ask yourselves again and again, whether you count all things but dung and dross, and are willing to suffer the loss of all things, so that you may win Christ, and be found in him: for you may assure yourselves, the apostle hath not spoken in vain, “All that will live godly in Christ Jesus, shall suffer persecution.”

Are you threatened to be thrown into a den of lions, or cast into a burning fiery furnace, because you will not bow down and worship the beast? Fear not; the God, whom you serve, is able to deliver you: or, if he should suffer the flames to devour your bodies, they would only serve, as so many fiery chariots, to carry your souls to God. Thus it was with the martyrs of old; so that once, when he was burning, cried out, “Come, you Papists, if you want a miracle, here, behold one! This bed of flames is to me a bed of down.”

Interestingly when I did a search for the terms “worship” and “service” in the NASB, the two results demonstrate a huge contrast between old and new covenants.

Basically in the OT, they “performed” physical acts of worship by going to a physical place and offering up physical sacrifices. In the NT we are told to offer up spiritual sacrifices (not physical bulls, but spiritual self) which is a part of our spiritual worship. This spiritual worship of offering up spiritual sacrifices (like thanksgiving of praise) can and should be “performed” any and everywhere we are. Today we don’t have to go to a physical place to worship God. In John 4 Jesus tells us that the Father is looking for those who will worship Him in spirit and in truth. He’s done looking for physical worshippers.

I think that it is in man’s flesh to want to perform works that will somehow merit favor with God. Part of motive for many “worship service” goers is that they hope this physical act will earn favor with God. I really dislike the term “worship service” as to my mind it engenders the idea that Christians physically go to a physical place to do their physical service of worship. I rather like the term ‘meeting of the church’ or ‘the assembly of the brethren’, etc. Instead of “What time does the worship service start?”, how about “What time do the brethren start to meet?”

Another big concept is the question “What is the purpose of the church gathering together”? Many Christians might say, “To worship God”. But does that really have biblical support? Of course when we meet, an element of the meeting is worshipping God, but it seems to me, the main purposes of the body assembling together is found in Acts chapter 2.

So four fold 1) apostle’s teaching  (preaching)

2) Fellowship (real heart level koinonia)

3) Breaking of bread (either Lord’s Supper or simply a meal)

4) Prayer

To substantiate that a primary purpose was the Lord’s Supper look at 1 Cor 11:17-22

But in giving this instruction, I do not praise you, because you come together not for the better but for the worse. For, in the first place, when you come together as a church, I hear that divisions exist among you; and in part I believe it. For there must also be factions among you, so that those who are approved may become evident among you. Therefore when you meet together, it is not to eat the Lord’s Supper, for in your eating each one takes his own supper first; and one is hungry and another is drunk. What! Do you not have houses in which to eat and drink? Or do you despise the church of God and shame those who have nothing? What shall I say to you? Shall I praise you? In this I will not praise you.

From 1 Cor chapters 12 and 14, I would say another main purpose is edification of the brethren. 1 Cor 14:26 summarizes

What is the outcome then, brethren? When you assemble, each one has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation. Let all things be done for edification.

But the goal of the church meeting does not seem to be with the explicit purpose of “worshipping God”. Of course those 5 biblical points I found should be done as acts of spiritual worship, but so should the laundry, fixing computers, changing diapers, etc. Perhaps another underlying issue is that I believe the Scriptures teach that the meeting of the church is for believers, not non-believers. It seems to me that the church gathers to fellowship, etc. and be edified by one another’s spiritual gifts to the point where they are built up to go out and preach the gospel to the world. Then when by the grace of God a person comes into the family of God, they are brought into the church to become edified, spiritually matured. This doesn’t mean that we should prohibit non-believers from coming, but it means they are not the primary purpose of the church meeting, so the content of the meeting does not need to be geared to them, but rather to believers.

One of the blessings of Heritage is that a primary purpose of our church meeting together is to edify and equip the fathers to do the work of ministry in their families. Fathers are encouraged to be the primary disciplers of their wives and children. We are done with outsourcing our parenting (to the government) and outsourcing our spiritual responsibilities (to the youth pastors/youth groups). I enjoy the fact that fathers/husbands are the ‘target audience’ for much of the church meeting , specifically the preaching part. Since we have our children with us during this preaching time, many of them will have questions and that gives fathers the privilege and responsibility to answer them (either there, on the way, or at home after further study).

Another concept that has become confusing is the idea of ‘worship’ in a ‘worship service’ basically being the music part of the meeting. The term worship in some circles simply refers to the music/singing. Of course singing and making melody in your heart or with instruments should be a part of your worship to God, but it is not the only nor primary means of worship. In some churches, it seems that the ‘worship service’ gives an emotional or spiritual high that once the person leaves the church building, they start dropping down low and they can’t wait to get that ‘high’ from the ‘worship team’ the next Sunday. By the way I find the term ‘worship practice’ very humorous. As if before strumming their guitars the ‘worship leader’ looks up to Heaven and says, “This one’s not for real. It just practice.” In fact, the term worship comes from the old English “worth-ship” that is, we are acknowledging the ultimate worth of God and ascribing to God the supreme worth that He deserves. We can do that almost anytime, anywhere and in any physical activity.

All this to say I believe our real worship service should be 24 hours a day, 7 days a week. Our spiritual worship service is constantly presenting our bodies as a living and holy sacrifice to God, which is well-pleasing to God because we stand in the righteousness of His Son.

Scott Klusendorf articulates three objections to demonstrate that moral relativism is flawed. 1) It is self-refuting. That is to say that it cannot live within its own rules. Relativists are fond of stating that “There are no absolutes”, yet they do not see the irony of making an absolute statement that just refuted itself. There is no moral neutrality. If relativism says it is wrong to force one’s absolute beliefs on another, is that an absolute belief? A person who is pro-abortion might say that it’s wrong for a Christian who believes abortion is murder to try to force their opinion on them. Within that argument the pro-abortion person is forcing their opinion on the Christian who is pro-life.

2) It is impossible for a consistent moral relativist to say anything is wrong, including intolerance. If all morals are relative, then who is to say that hatred or intolerance or bigotry is wrong. Perhaps these values are righteous in a certain culture. Who is to say that torturing babies for fun is evil? Perhaps it is culturally acceptable. I believe that every rational person would have to agree that it is wrong to torture babies for fun. The reason is because God has written His law on every person’s heart.

Romans 2:14-16 For when Gentiles who do not have the Law do instinctively the things of the Law, these, not having the Law, are a law to themselves, in that they show the work of the Law written in their hearts, their conscience bearing witness and their thoughts alternately accusing or else defending them, on the day when, according to my gospel, God will judge the secrets of men through Christ Jesus. NASB (emphasis mine)

3) It is practically impossible to live out life as a moral relativist. As C.S. Lewis points out, a person who claims there is no objective morality will complain if you break a promise or cut in line. If you steal their car, they will protest loudly. But the thief could simply respond, “Who are you to judge me and say what I believe is right is wrong?” Clearly a moral relativist will be seen to have a double standard in real life. For all its cries for tolerance, in the end the relativist is not tolerant of some other’s views.

In essence, if there are no objective moral rules, there can be no rule that requires tolerance as a moral principle meant to apply equally to all. In fact, if there are no moral absolutes, that seems like a good reason not to be tolerant at all. Why not force my morality on others if it’s in my own self-interest and my personal ethics allow it? The fact is that there exists no morally neutral ground. Everybody has a point of view they think is right and everybody judges at some point or another. The Christian gets pigeon-holed as the judgmental one, but everyone else is judging, too. It’s an inescapable consequence of believing in any kind of morality.

In contrast to the professed moral relativists, the Biblical Christian believes in absolutes because the Bible says that God is the Creator of the universe and thus the owner of mankind so He sets the rules for what is right and wrong (good and evil). God has placed on the heart of every individual His absolute standard which is His moral law, the Ten Commandments. He has accomplished this in the form of the conscience. An individual can choose to listen to his/her conscience or ignore it. Whether an individual believes certain actions to be acceptable or not is irrelevant. Sins like lying, stealing, adultery, murder, blasphemy, etc. are wrong because God said so in His Word ( Exodus 20).

Everyone believes in some form of truth but their definitions are vastly different. For example, the Christian’s foundation is rooted in God’s absolute truth revealed in His Word, the Bible. God’s absolute truth is a foundation, an immovable point of reference. Since His truth never changes, right and wrong, good and evil can be determined from it. Those who rebel against God’s truth may be able to live with themselves for a while, but ultimately total autonomy cannot be lived with impunity. God calls us to an absolute moral law that is not only good by definition, but is good for us. God does not take pleasure in punishing unrepentant sinners who rebel against His law order, but ultimately He will meet out punishment because of His commitment to justice. We can see the heart of God in 2 Peter 3:9 where He states, “God is patient toward you, not desiring that any should perish but that all should come to repentance.”

Take for instance the cases of slavery in America and prohibition. First of all, we must realize that all laws are moral. A law states what should be legal or illegal. As soon as you use the word should you are in the realm of morality. A law against rape is a moral law. A law that allows murder of unborn babies is a moral law. A stop sign is moral in that it is pushing someone’s or some government’s morality upon it’s citizens. The stop sign is telling us of the authority’s value or morality concerning order and safety (not all societies have stop signs).

Therefore a law for slavery is a moral law and a law against slavery is a moral law. The question becomes whose morality should legislators choose? This is where the value of the Biblical ethic shows itself strong. Society’s lawmakers need not go back and forth between one individual’s moral theory and another’s moral theory. Nor need a culture be ruled by only the strong and oppress the weak. Nor need a society be fearful of a simply majority rule declaring what is right and wrong. When a culture’s foundation is the word of God, then we see that might does not make right. The Creator God is the one who declares what is right and what is wrong. Because God is a good God, His laws are not burdensome for those who submit to His Lordship.

When Biblical morality influences a nation’s laws, we see that there need not be a law against drinking alcohol, as the Bible clearly shows godly people, including Jesus Himself, drinking alcohol. At the same time, there will be laws against being drunk as the Bible clearly states that to be drunk is a sin (many states have laws concerning being drunk in public). The reason why America has laws against murder is because of its Christian background. Murder is a sin in the Bible. The nation of Germany during the time of the Nazis did not have laws against murdering 6 million Jews. Ultimately morals will either come from the One who created man or man himself. Biblical principles must be the foundation of a country’s foundation and it’s laws. If a country were to be founded on moral relativism, chaos, anarchy, oppression and a host of other evils would result because there would be no absolute standard to appeal to. Everyone would be able to do what is right in his own eyes, rather than submitting to the Lordship of Jesus as the Creator and therefore the one who determines right from wrong.

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