"The Holy Spirit is not a tailor who alters the robe of righteousness to fit the man, but He is a surgeon who alters the man to fit the robe of righteousness."
The above is not original with me. I heard or read it somewhere and wrote it in the margin of my Bible with Isaiah 61:10 (but with no attribution of who said/wrote it).
Sunday, May 20, 2007
Saturday, May 19, 2007
Is sola pragmatica replacing sola scriptura?
What is Sola Scriptura? "It is Latin for 'scripture alone'. It means that the Bible is the sole source for determining doctrine and practice. It means we determine what is right and wrong, what we do or don’t do exclusively by the Scriptures..." (from the 5solas.org Blog "Frequently asked questions") Other ways of putting it might be "the Bible is the sole spiritual authority...the Scriptures are the only infallible rule of faith and practice." This may also be understood in contrast to Catholic and Orthodox belief, in which the Bible is interpreted by church teaching and tradition.
What is Sola Pragmatica? It is "made-up" Latin for "pragmatism alone."1 It is a term to describe the tendency of some churches and believers to overrule the Scriptures in favor of what is deemed popular, practical, expedient or otherwise useful (regardless of what the Bible says). It means pragmatism is the "sole source" for determining doctrine and practice. Everyone thinks it is someone else who believes and practices sola pragmatica!
I coined this term in a comment I made on Bart Barber's post Martin Marty on Evangelical Doctrinal Wanderings. There the subject was divorce. Another subject that makes me think of pragmatism over Scripture is the idea of classes for baptismal candidates, that must be passed before one is baptized. Nathan Finn discusses that thorny question here.
"....allowing changing cultural norms to define our interpretation of Scripture automatically opens the door to radical contextualizing and thus dismissal of...biblical statements." -- Malcolm Yarnell III, "Which Denomination, Which Convention?" in SBC Life, December 2004
1. The actual meaning might be more like "skill alone"? Also "sola pragmata" might be better; I'm not a Latin student. Are there any Latin students reading this? Also the "sola" is used in contrast to the one in "sola scriptura". In actual practice it may be more like "prima pragmatica" -- the expedient trumps the Scriptures and becomes the main source of practice.
What is Sola Pragmatica? It is "made-up" Latin for "pragmatism alone."1 It is a term to describe the tendency of some churches and believers to overrule the Scriptures in favor of what is deemed popular, practical, expedient or otherwise useful (regardless of what the Bible says). It means pragmatism is the "sole source" for determining doctrine and practice. Everyone thinks it is someone else who believes and practices sola pragmatica!
I coined this term in a comment I made on Bart Barber's post Martin Marty on Evangelical Doctrinal Wanderings. There the subject was divorce. Another subject that makes me think of pragmatism over Scripture is the idea of classes for baptismal candidates, that must be passed before one is baptized. Nathan Finn discusses that thorny question here.
"....allowing changing cultural norms to define our interpretation of Scripture automatically opens the door to radical contextualizing and thus dismissal of...biblical statements." -- Malcolm Yarnell III, "Which Denomination, Which Convention?" in SBC Life, December 2004
Is sola pragmatica replacing sola scriptura?
1. The actual meaning might be more like "skill alone"? Also "sola pragmata" might be better; I'm not a Latin student. Are there any Latin students reading this? Also the "sola" is used in contrast to the one in "sola scriptura". In actual practice it may be more like "prima pragmatica" -- the expedient trumps the Scriptures and becomes the main source of practice.
Thursday, May 17, 2007
Following the pattern
Are the practices and actions of a congregation of believers bound to follow some New Testament pattern? Or, are the practices and actions of such congregations open to formation by circumstance and expediency?
It is interesting that most churches follow some patterns, but do not follow patterns consistently. It is quite common for modern Baptists to view the patterns/practices observed in the early New Testament churches as mere descriptions describing what was done, rather than prescriptions prescribing what should be done. From that perspective, New Testament or apostolic patterns of church practice are viewed as optional.
According to Steve Atkerson, "There is a big difference between holding to apostolic tradition versus mindlessly copying everything seen in the New Testament (wearing sandals, writing on parchment, studying by oil lamps, wearing togas, etc.)." (Ekklesia, p. 18) It becomes wearisome to point out some New Testament practice to be rebutted by some famous response such as "What about electric lights". But perhaps we who believe in apostolic practice as normative (called patternism by some) are not succinctly and clearly defining the issue. Atkerson further wrote, "The key is to focus in on New Testament church practice."
IMO, "patternism" is not foreign to the Anabaptist/Baptist tradition, but has been a driving force within it. Even today, most churches follow some patterns. In another forum several years ago, I asked five questions of Baptists, all of which began, "Why do you..." These were things commonly practiced by Baptists, and most folks answered with something like "The Bible teaches..." Yet, in each case there was no command for the practice, and in each the observance was based on New Testament practice. Why faithfully use fruit of the vine and unleavened bread (which are not specifically commanded) for communion, and yet refuse the example of weekly communion? Why practice local church autonomy and congregational church government (which are not specifically commanded), and yet refuse the example of plurality of elders?
We who hold this position of normative apostolic practice do not believe we must follow the Jewish and Roman lifestyles of the first century. Just because Paul might have worn a toga & sandals and walked to church does not establish that practice for us. But what the apostles taught & practiced and the churches received very well could be establishing a practice for us -- whether anti-cultural, semi-cultural or cultural. In other words, the things they received into their way of ministry, gathering, governing, teaching, evangelizing, etc.. What I see is that we all come to this conclusion for some things, but diverge at some point and often end up at opposite ends of the spectrum on others. We also do not automatically exclude the possibility that something that is cultural could have been established as part of the extended church life as well (for example, feetwashing, head coverings, etc.).
This may be the point of divergence -- one looks at a practice and thinks, "there is no principle involved" and so it is not necessary to recreate or follow that practice today; another may look at the same thing and think they see a principle. If so, it would suggest we are each following our principles as we understand them.
Baptists - Why Do You Do It?
The Apostles' Tradition - The Heart of the Matter!
It is interesting that most churches follow some patterns, but do not follow patterns consistently. It is quite common for modern Baptists to view the patterns/practices observed in the early New Testament churches as mere descriptions describing what was done, rather than prescriptions prescribing what should be done. From that perspective, New Testament or apostolic patterns of church practice are viewed as optional.
According to Steve Atkerson, "There is a big difference between holding to apostolic tradition versus mindlessly copying everything seen in the New Testament (wearing sandals, writing on parchment, studying by oil lamps, wearing togas, etc.)." (Ekklesia, p. 18) It becomes wearisome to point out some New Testament practice to be rebutted by some famous response such as "What about electric lights". But perhaps we who believe in apostolic practice as normative (called patternism by some) are not succinctly and clearly defining the issue. Atkerson further wrote, "The key is to focus in on New Testament church practice."
IMO, "patternism" is not foreign to the Anabaptist/Baptist tradition, but has been a driving force within it. Even today, most churches follow some patterns. In another forum several years ago, I asked five questions of Baptists, all of which began, "Why do you..." These were things commonly practiced by Baptists, and most folks answered with something like "The Bible teaches..." Yet, in each case there was no command for the practice, and in each the observance was based on New Testament practice. Why faithfully use fruit of the vine and unleavened bread (which are not specifically commanded) for communion, and yet refuse the example of weekly communion? Why practice local church autonomy and congregational church government (which are not specifically commanded), and yet refuse the example of plurality of elders?
We who hold this position of normative apostolic practice do not believe we must follow the Jewish and Roman lifestyles of the first century. Just because Paul might have worn a toga & sandals and walked to church does not establish that practice for us. But what the apostles taught & practiced and the churches received very well could be establishing a practice for us -- whether anti-cultural, semi-cultural or cultural. In other words, the things they received into their way of ministry, gathering, governing, teaching, evangelizing, etc.. What I see is that we all come to this conclusion for some things, but diverge at some point and often end up at opposite ends of the spectrum on others. We also do not automatically exclude the possibility that something that is cultural could have been established as part of the extended church life as well (for example, feetwashing, head coverings, etc.).
This may be the point of divergence -- one looks at a practice and thinks, "there is no principle involved" and so it is not necessary to recreate or follow that practice today; another may look at the same thing and think they see a principle. If so, it would suggest we are each following our principles as we understand them.
Baptists - Why Do You Do It?
The Apostles' Tradition - The Heart of the Matter!
Wednesday, May 16, 2007
Agree or disagree?
"The principle by which we are to be guided in determining what appointments in the apostolic churches are to be considered as binding for all time, and what discretionary, may be stated thus. Whatever can be CLEARLY shown from Scripture, either by precept or example, to have been instituted by the apostles, and which cannot be shown to have had its origin in the temporary and peculiar circumstance of their time, is binding on us and for all time. Whatever can be shown to have had its origin in the peculiarities of that time, is not binding, the same peculiarities no longer existing. Upon this principle, deaconesses, a plurality of elders, and the 'holy kiss', are omitted now. Upon this principle also, the frequency of the Lord’s Supper is left to the pious discretion of the churches." -- William Williams, Apostolical Church Polity, American Baptist Publishing Society, 1874
Tuesday, May 15, 2007
Barber & Graves on schism
"...modern forms of ecumenism want to pretend that schismatic actions do not matter and have no consequences."
"...no amount of friendly handshaking among Christians who insist upon organizational separation (by that I mean at the local church level) can realistically amount to Jesus' intentions when He prayed for the unity of the body."
Bart Barber (aka Praisegod Barebones) in J. R. Graves: Radical Ecumenist? 3 April 2007
"...no amount of friendly handshaking among Christians who insist upon organizational separation (by that I mean at the local church level) can realistically amount to Jesus' intentions when He prayed for the unity of the body."
Bart Barber (aka Praisegod Barebones) in J. R. Graves: Radical Ecumenist? 3 April 2007
Sunday, May 13, 2007
4 views of the millennium
I don't blog much on eschatology (last things) -- in fact I don't think I have ever. But here is a blog post with a pretty nice chart on 4 views of the millennium.
Friday, May 11, 2007
Some Baptists
bapti-
(Greek: dip, immersion, dipping in water)
(Greek: dip, immersion, dipping in water)
Anabaptist: A "rebaptizer"; From the Greek ana up, again
Antipaedobaptist: One who is opposed to the baptism of infants. Webster's Dictionary 1828; From the Greek anti + paedo
Antibaptist: One who opposes baptism. Evidently at times associated with or equivalent to “Anabaptist”, implying the opposition to infant baptism equals opposition to baptism. From the Greek anti opposite
Baptist: (caps) A member of a Christian denomination that baptizes believers by immersion; (lowercase) a person who baptizes. From the Greek baptein dip immerse, wash
Catabaptist: One who opposes baptism, especially of infants. According to Mennonite Encyclopedia, "a name used for a time (1525 and following) for the Swiss Anabaptists by Zwingli and Oecolampadius in their Latin writings." Further, "The word is actually used in essentially the same meaning as ‘Anabaptist,’ that is, rebaptizer, but carries the additional connotation of ‘anti-baptist,’ that is, attempting to destroy the true baptism.” From the Greek kata down, through, against
Antipaedobaptist: One who is opposed to the baptism of infants. Webster's Dictionary 1828; From the Greek anti + paedo
Antibaptist: One who opposes baptism. Evidently at times associated with or equivalent to “Anabaptist”, implying the opposition to infant baptism equals opposition to baptism. From the Greek anti opposite
Baptist: (caps) A member of a Christian denomination that baptizes believers by immersion; (lowercase) a person who baptizes. From the Greek baptein dip immerse, wash
Catabaptist: One who opposes baptism, especially of infants. According to Mennonite Encyclopedia, "a name used for a time (1525 and following) for the Swiss Anabaptists by Zwingli and Oecolampadius in their Latin writings." Further, "The word is actually used in essentially the same meaning as ‘Anabaptist,’ that is, rebaptizer, but carries the additional connotation of ‘anti-baptist,’ that is, attempting to destroy the true baptism.” From the Greek kata down, through, against
Credobaptist: One who believes that statement of belief in Jesus Christ is necessary before one is baptized; believers' baptism, the opposite of pedobaptist .From the Latin credo "I believe", statement of one's belief(s)
Crypto-baptist: Hidden baptist; may be used of those of other denominations who are very baptistic, those "proto-baptist" groups some consider Baptists, or the "unknown" Baptist progenitors of the present-day Baptists. Sometimes used as the equivalent of proto-baptist, q.v.From the Greek kryptein, to hide
Hemerobaptist: A Jewish sect whose adherents bathed (or washed ceremonially) every morning before the hour of prayer Webster's Dictionary 1828, et al. From the Greek hemero day
Holobaptist: A believer in baptismal immersion. From the Hutchinson Encyclopaedia. (Evidently implies application of water to the entire body) From the Greek holos whole
Paedobaptist: One who practices, adheres to, or advocates infant baptism. From the Greek paido child (Also Pedobaptist)
Hemerobaptist: A Jewish sect whose adherents bathed (or washed ceremonially) every morning before the hour of prayer Webster's Dictionary 1828, et al. From the Greek hemero day
Holobaptist: A believer in baptismal immersion. From the Hutchinson Encyclopaedia. (Evidently implies application of water to the entire body) From the Greek holos whole
Paedobaptist: One who practices, adheres to, or advocates infant baptism. From the Greek paido child (Also Pedobaptist)
Proto-baptist: first Baptists, pre-Baptists, "baptists before the Baptists"; a name used to refer to pre-17th religious groups that held Baptist/baptistic principles such as believers' baptism, free religious exercise, etc. -- denoting that those using the term may recognize them as precursors to the English Baptists while denying any organic connection. From Greek protos first, superlative of pro "before."
Se-baptist: Self-baptizer; According to the article on John Smyth in Christianity Today's "Christian History & Biography", "Amsterdam Separatist Richard Bernard nicknamed him [John Smyth] a 'Se-Baptist' (self-baptizer)."
A short list of some kinds of Baptists, or terms referring to Baptists, that you may encounter when reading historical and theological discussions. This is probably better than some other things we've been called!
Se-baptist: Self-baptizer; According to the article on John Smyth in Christianity Today's "Christian History & Biography", "Amsterdam Separatist Richard Bernard nicknamed him [John Smyth] a 'Se-Baptist' (self-baptizer)."
A short list of some kinds of Baptists, or terms referring to Baptists, that you may encounter when reading historical and theological discussions. This is probably better than some other things we've been called!
This list made by a compulsive information gatherer might actually be useful to someone in their reading. If not, maybe you can use it for trivia!
Thursday, May 10, 2007
As safe in battle as in bed
After the Battle of Bull Run, Captain John D. Imboden asked Stonewall Jackson how he could remain so cool and with no sense of danger in the midst of battle. Jackson replied, "Captain, my religious belief teaches me to feel as safe in battle as in bed. God has fixed the time for my death. I do not concern myself about that, but to be always ready, no matter when it may overtake me."
Thomas Jonathan "Stonewall" Jackson died on this day, May 10, 1863.
This quote can be found in "Stonewall Jackson" a Thesarus of Anecdotes of and Incidents in the Life of Lieut-General Thomas Jonathan Jackson, by Elihu Samuel Riley, Annapolis MD: 1920, p. 140
Thomas Jonathan "Stonewall" Jackson died on this day, May 10, 1863.
This quote can be found in "Stonewall Jackson" a Thesarus of Anecdotes of and Incidents in the Life of Lieut-General Thomas Jonathan Jackson, by Elihu Samuel Riley, Annapolis MD: 1920, p. 140
Wednesday, May 09, 2007
Threat to marriage
"The greatest threat to marriage in America today is not the push for homosexual marriage, but rather the current ease with which a married couple can get a divorce." -- Steve Weaver on his blog -- The authority of the king: Jesus and divorce 23 April 2007
I think this statement by Steve Weaver is on target. You can read the entire post by clicking on the link above (this is not an endorsement of his entire position on the divorce/remarriage question).
I think this statement by Steve Weaver is on target. You can read the entire post by clicking on the link above (this is not an endorsement of his entire position on the divorce/remarriage question).
Tuesday, May 08, 2007
Bitter things
I thank You LORD, for bitter things,
They’ve been a friend of grace;
They drive me from my paths of ease,
To seek the Father’s face...
"Let's not be too anxious to forget our trials,
There may be much to be learned from them!"
They’ve been a friend of grace;
They drive me from my paths of ease,
To seek the Father’s face...
"Let's not be too anxious to forget our trials,
There may be much to be learned from them!"
Author of poem is anonymous; comments by Leonard Burrell; received via e-mail from D. Paul Tuck on the Historic Baptist Symposium
Monday, May 07, 2007
Being single
There is nothing wrong with being single.
It is good
I Cor. 7:1,8,26 -- Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman... I say therefore to the unmarried and widows, It is good for them if they abide even as I... I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be.
It is a gift
I Cor. 7:7 -- For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that.
It is useful
I Cor. 7:32,33 -- But I would have you without carefulness. He that is unmarried careth for the things that belong to the Lord, how he may please the Lord: But he that is married careth for the things that are of the world, how he may please his wife.
It is good
I Cor. 7:1,8,26 -- Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman... I say therefore to the unmarried and widows, It is good for them if they abide even as I... I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be.
It is a gift
I Cor. 7:7 -- For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that.
It is useful
I Cor. 7:32,33 -- But I would have you without carefulness. He that is unmarried careth for the things that belong to the Lord, how he may please the Lord: But he that is married careth for the things that are of the world, how he may please his wife.
Sunday, May 06, 2007
Testimony on tongues -- Biblical evidence of true disciples
The testimony of the Scriptures as to the evidence of true disciples without the evidence of speaking in tongues. Though some teach that speaking in tongues is the biblical evidence of receiving the Holy Ghost, when the Scriptures actually speak of evidence of true disciples, they do not mention tongues.
1. John 13:35 -- "By this shall all men know that ye are my disciples, if ye have love one to another." Jesus identifies love for one another as universal evidence of His true disciples.
2. Romans 5:1 -- "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:" The believer, justified by faith, has peace with God.
3. Romans 8:14 -- "For as many as are led by the Spirit of God, they are the sons of God." The leadership of the Spirit is present in all the sons of God.
4. Galatians 5:22,23 -- "But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, Meekness, temperance: against such there is no law." Paul identifies the fruit of the Spirit and does not list tongues. Matthew 7:16 - "Ye shall know them by their fruits."
5. I John 2:3 -- "And hereby we do know that we know him, if we keep his commandments." John identifies obedience as personal evidence of knowing God. A review of the tongues passages (Mark 16, Acts 2, Acts 10, Acts 19, and I Cor. 12-14) reveals that we are never commanded to speak in tongues.
6. I John 3:14 -- "We know that we have passed from death unto life, because we love the brethren." John identifies love for the brethren as personal evidence of regeneration.
7. Note also in light of the above:
A. I Thessalonians 4:9 -- "But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another."
B. I Corinthians 13:1 -"Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal."
When inspired writers speak of things that identify us to others as born again children of God, or things that are a personal witness, they do not include tongues among that evidence. Numerous persons in the Bible are understood to be believers -- yea, even spoken of as having received the Spirit -- WITHOUT the evidence of tongues. Couple these facts together with the previous facts posted concerning tongues -- filling of the Spirit, baptism of the Holy Ghost, etc., and we have quite a record that shows tongues never was the evidence of a person receiving the Holy Spirit.
1. John 13:35 -- "By this shall all men know that ye are my disciples, if ye have love one to another." Jesus identifies love for one another as universal evidence of His true disciples.
2. Romans 5:1 -- "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:" The believer, justified by faith, has peace with God.
3. Romans 8:14 -- "For as many as are led by the Spirit of God, they are the sons of God." The leadership of the Spirit is present in all the sons of God.
4. Galatians 5:22,23 -- "But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, Meekness, temperance: against such there is no law." Paul identifies the fruit of the Spirit and does not list tongues. Matthew 7:16 - "Ye shall know them by their fruits."
5. I John 2:3 -- "And hereby we do know that we know him, if we keep his commandments." John identifies obedience as personal evidence of knowing God. A review of the tongues passages (Mark 16, Acts 2, Acts 10, Acts 19, and I Cor. 12-14) reveals that we are never commanded to speak in tongues.
6. I John 3:14 -- "We know that we have passed from death unto life, because we love the brethren." John identifies love for the brethren as personal evidence of regeneration.
7. Note also in light of the above:
A. I Thessalonians 4:9 -- "But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another."
B. I Corinthians 13:1 -"Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal."
When inspired writers speak of things that identify us to others as born again children of God, or things that are a personal witness, they do not include tongues among that evidence. Numerous persons in the Bible are understood to be believers -- yea, even spoken of as having received the Spirit -- WITHOUT the evidence of tongues. Couple these facts together with the previous facts posted concerning tongues -- filling of the Spirit, baptism of the Holy Ghost, etc., and we have quite a record that shows tongues never was the evidence of a person receiving the Holy Spirit.
Saturday, May 05, 2007
Testimony on tongues -- direct Scripture references
The testimony of Scripture passages concerning speaking in tongues.
1. Mark 16:17,18 -- "And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover." This is the first mention of tongues in the New Testament, and the only mention in the Gospels. It is an important text. While many believe it proves their point, it actually proves the opposite. Speaking in tongues is one of many signs that follow "them that believe" in a general way. It is impossible to interpret Mark as meaning that every believer would exhibit every sign, therefore it does not follow that every believer will speak in tongues.
2. Acts 2:3, 4, 6, 8, 11 -- This is the first passage of a manifestation of tongues, on the day of Pentecost. Numerous persons from about 15 different regions or peoples, who were able to converse in a common language (cf. 2:7, 12: "saying one to another"), each heard the 120 speaking in the language of their nativity. There is no record that the others that believe later in the day also speak in tongues.
3. Acts 10:46 -- This is the second record of a manifestation of tongues, and it is the one which possesses the most similarities to the day of Pentecost. It is not clear in chapter 10 whether the disciples understood each in their own language, as on Pentecost, or if they all just understood the language they heard them speak. But Peter says this was "as on us at the beginning." (Acts 11:15)
4. Acts 19:6 - The third manifestation of tongues recorded in Acts. The Holy Spirit came on these disciples at Ephesus, and they spoke in tongues. It should be a matter of some consideration that Luke by inspiration penned a record covering over 30 years of history of the early church, and recorded only three instances of speaking in tongues. This is very much less emphasis on it than found in the vast majority of churches that hold the practice.
5. I Corinthians chapters 12-14 -- This section is the only place outside the book of Acts that tongues is mentioned, and the only doctrinal dissertation that we have on the subject. There appears to be at least one difference as Paul deals with the subject here. The manifestation of tongues as practiced by the Corinthians required an interpreter. This has caused some to distinguish between the tongues of Acts 2 and I Cor. 12-14. The tongues of I Corinthians are:
A. a gift (12:4) or manifestation (12:7) of the Spirit for the edification of the church
B. not distributed to all (12:28-30)
C. only a noise without love (13:1)
D. temporary (13:8)
E. only self-edifying when lacking interpretation (14:1-20)
F. a sign to unbelievers (14:21,22)
G. not to be overdone and not to be done without an interpreter (14:27)
H. not for women in the church (14:34)
I. a practice of extreme importance to the divided carnal Corinthian church (1:11; 3:1)
6. I Corinthians 14:18, 19 -- Paul frequently spoke in tongues, and yet reckoned it futile if there be no understanding.
7. I Corinthians 14:21 -- Paul connects the thought in Isaiah's prophecy (28:11, 12) with the idea that tongues is a sign for unbelievers.
The obvious conclusion is that tongues had an important place as a sign gift in the early church, but that there is MUCH MORE that transpires with tongues being either absent and/or unmentioned than transpires with tongues being present and/or mentioned. Speaking in tongues is mentioned once prophetically in the New Testament,1 thrice historically, and once doctrinally.2 That lack of emphasis, compared to the major emphasis by some, needs to sink down into the mind of the New Testament reader. The absence of tongues in the experience of many believers speaks to us as much as its presence in the experience of others. Anyone who thinks he/she has some kind of corner on the Christian market because of speaking in tongues DOES NOT meet the New Testament standard.
1. Paul also refers to the Old Testament passage of Isaiah 28:11,12
2. That is, a doctrinal exposition in one section of one book of the Bible.
1. Mark 16:17,18 -- "And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; They shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover." This is the first mention of tongues in the New Testament, and the only mention in the Gospels. It is an important text. While many believe it proves their point, it actually proves the opposite. Speaking in tongues is one of many signs that follow "them that believe" in a general way. It is impossible to interpret Mark as meaning that every believer would exhibit every sign, therefore it does not follow that every believer will speak in tongues.
2. Acts 2:3, 4, 6, 8, 11 -- This is the first passage of a manifestation of tongues, on the day of Pentecost. Numerous persons from about 15 different regions or peoples, who were able to converse in a common language (cf. 2:7, 12: "saying one to another"), each heard the 120 speaking in the language of their nativity. There is no record that the others that believe later in the day also speak in tongues.
3. Acts 10:46 -- This is the second record of a manifestation of tongues, and it is the one which possesses the most similarities to the day of Pentecost. It is not clear in chapter 10 whether the disciples understood each in their own language, as on Pentecost, or if they all just understood the language they heard them speak. But Peter says this was "as on us at the beginning." (Acts 11:15)
4. Acts 19:6 - The third manifestation of tongues recorded in Acts. The Holy Spirit came on these disciples at Ephesus, and they spoke in tongues. It should be a matter of some consideration that Luke by inspiration penned a record covering over 30 years of history of the early church, and recorded only three instances of speaking in tongues. This is very much less emphasis on it than found in the vast majority of churches that hold the practice.
5. I Corinthians chapters 12-14 -- This section is the only place outside the book of Acts that tongues is mentioned, and the only doctrinal dissertation that we have on the subject. There appears to be at least one difference as Paul deals with the subject here. The manifestation of tongues as practiced by the Corinthians required an interpreter. This has caused some to distinguish between the tongues of Acts 2 and I Cor. 12-14. The tongues of I Corinthians are:
A. a gift (12:4) or manifestation (12:7) of the Spirit for the edification of the church
B. not distributed to all (12:28-30)
C. only a noise without love (13:1)
D. temporary (13:8)
E. only self-edifying when lacking interpretation (14:1-20)
F. a sign to unbelievers (14:21,22)
G. not to be overdone and not to be done without an interpreter (14:27)
H. not for women in the church (14:34)
I. a practice of extreme importance to the divided carnal Corinthian church (1:11; 3:1)
6. I Corinthians 14:18, 19 -- Paul frequently spoke in tongues, and yet reckoned it futile if there be no understanding.
7. I Corinthians 14:21 -- Paul connects the thought in Isaiah's prophecy (28:11, 12) with the idea that tongues is a sign for unbelievers.
The obvious conclusion is that tongues had an important place as a sign gift in the early church, but that there is MUCH MORE that transpires with tongues being either absent and/or unmentioned than transpires with tongues being present and/or mentioned. Speaking in tongues is mentioned once prophetically in the New Testament,1 thrice historically, and once doctrinally.2 That lack of emphasis, compared to the major emphasis by some, needs to sink down into the mind of the New Testament reader. The absence of tongues in the experience of many believers speaks to us as much as its presence in the experience of others. Anyone who thinks he/she has some kind of corner on the Christian market because of speaking in tongues DOES NOT meet the New Testament standard.
1. Paul also refers to the Old Testament passage of Isaiah 28:11,12
2. That is, a doctrinal exposition in one section of one book of the Bible.
Friday, May 04, 2007
Testimony on tongues -- the baptism of the Holy Ghost
The testimony of the Scriptures concerning the baptism of the Holy Ghost -- it is a specific term used of the events on the day of Pentecost and associated with the conversion of the household of Cornelius.
1. Prophecy of the Baptism of the Holy Ghost
A. The prophecy is made by John the Baptist and noted four times in the Gospels (Matt. 3:11; Mark 1:8; Luke 3:16: John 1:33); then by Jesus in Acts 1:4.
B. The prophecy does not specifically mention speaking in tongues or any other manifestation.
2. Fulfillment of the Baptism of the Holy Ghost
A. The fulfillment of this prophecy is found in Acts 2 on the day of Pentecost.
B. Tongues and several other manifestations accompany the fulfillment (vs. 1-4).
C. The tongues/languages were understood by each one present in their own native tongue (vs. 6-8).
D. Peter exhorted the hearers to repent and be baptized and they would receive the gift of the Holy Ghost (v. 38).
E. Though they repented, believed and were baptized, there is no record that the 3000 spoke in tongues.
F. The bringing in of the Gentiles is also associated with the Pentecost event and the "Baptism of the Holy Ghost" terminology - Acts 11:15, 16.
G. This event was accompanied with speaking in tongues.
H. This is certainly a sign of God's approval of Peter taking the Gospel to the Gentiles.
I. Other Gentiles are regularly brought into the fold - Acts chapters 13-28, but only on one other occasion with the manifestation of tongues.
John the Baptist prophesied of the Baptism of the Holy Ghost. Jesus, right before His ascension, promised that it would be "not many days hence." The day of Pentecost saw the fulfillment and it was accompanied by speaking in tongues. The preponderance of evidence in the book of Acts shows that events described as the filling and receiving of the Holy Spirit were not usually accompanied by this manifestation. But some people have inferred that because tongues was associated with the Baptism of the Holy Ghost on the day of Pentecost, all subsequent initial events regarding receiving the Holy Ghost must also be accompanied with a manifestation of tongues. The evidence does not support that. The event on the day of Pentecost was so singular that only the bringing in of the Gentiles is held in similar regard - "And as I began to speak, the Holy Ghost fell on them, as on us at the beginning. Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost. Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?"
Note: I Cor. 12:13 mentions "by one Spirit are we all baptized into one body..." There is considerable debate and disagreement over whether this is the same as the above baptism of the Holy Ghost or something different. Suffice it to say, for the purpose of this study, whether it is the same or different there nevertheless is no demanded speaking in tongues that must accompany it.
1. Prophecy of the Baptism of the Holy Ghost
A. The prophecy is made by John the Baptist and noted four times in the Gospels (Matt. 3:11; Mark 1:8; Luke 3:16: John 1:33); then by Jesus in Acts 1:4.
B. The prophecy does not specifically mention speaking in tongues or any other manifestation.
2. Fulfillment of the Baptism of the Holy Ghost
A. The fulfillment of this prophecy is found in Acts 2 on the day of Pentecost.
B. Tongues and several other manifestations accompany the fulfillment (vs. 1-4).
C. The tongues/languages were understood by each one present in their own native tongue (vs. 6-8).
D. Peter exhorted the hearers to repent and be baptized and they would receive the gift of the Holy Ghost (v. 38).
E. Though they repented, believed and were baptized, there is no record that the 3000 spoke in tongues.
F. The bringing in of the Gentiles is also associated with the Pentecost event and the "Baptism of the Holy Ghost" terminology - Acts 11:15, 16.
G. This event was accompanied with speaking in tongues.
H. This is certainly a sign of God's approval of Peter taking the Gospel to the Gentiles.
I. Other Gentiles are regularly brought into the fold - Acts chapters 13-28, but only on one other occasion with the manifestation of tongues.
John the Baptist prophesied of the Baptism of the Holy Ghost. Jesus, right before His ascension, promised that it would be "not many days hence." The day of Pentecost saw the fulfillment and it was accompanied by speaking in tongues. The preponderance of evidence in the book of Acts shows that events described as the filling and receiving of the Holy Spirit were not usually accompanied by this manifestation. But some people have inferred that because tongues was associated with the Baptism of the Holy Ghost on the day of Pentecost, all subsequent initial events regarding receiving the Holy Ghost must also be accompanied with a manifestation of tongues. The evidence does not support that. The event on the day of Pentecost was so singular that only the bringing in of the Gentiles is held in similar regard - "And as I began to speak, the Holy Ghost fell on them, as on us at the beginning. Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost. Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?"
Note: I Cor. 12:13 mentions "by one Spirit are we all baptized into one body..." There is considerable debate and disagreement over whether this is the same as the above baptism of the Holy Ghost or something different. Suffice it to say, for the purpose of this study, whether it is the same or different there nevertheless is no demanded speaking in tongues that must accompany it.
Thursday, May 03, 2007
Technorati
Just found this site that might be useful to some of you. Technorati.com searches blog posts, blog tags or blog directories for whatever words or phrases you enter. Try it out.
Testimony on tongues -- the filling of the Spirit
The testimony of the filling of the Spirit in the early church in the book of Acts -- numerous accounts are given of disciples being filled with the Spirit, most without the evidence of speaking in tongues.
1. Acts 1:8 -- Jesus promises the Holy Ghost will fill them with power to be witnesses of Him and His resurrection.
2. Acts 2:4 -- 120 filled with the Holy Ghost; they speak in tongues and preach of Jesus (vs. 11, 14-36).
3. Acts 4:8 -- Peter, filled with the Holy Ghost, preaches Christ to the rulers.
4. Acts 4:31 -- Members of the church at Jerusalem, filled with the Holy Ghost, speak the word of God with boldness.
5. Acts 6:3 -- Seven men, full of the Holy Ghost, are chosen to relieve the ministry of the apostles. At least two of them are soon found preaching the gospel (Stephen & Philip, chapters 7 & 8).
6. Acts 7:55 -- Stephen, full of the Holy Ghost, preaches Jesus before the high priest and the council.
7. Acts 9:17 -- Saul, filled with the Holy Ghost, immediately preached Christ in the synagogues (9:20).
8. Acts 11:24 -- Barnabas is a man full of the Holy Ghost. People are added to the Lord through his witness. He travels with Paul to fulfill the mission of Acts 1:8.
9. Acts 13:9 -- Saul (now called Paul), filled with the Holy Ghost, preaches judgment and confirms God's word.
10. Acts 13:52 -- Discples are filled with joy and the Holy Ghost.
11. Ephesians 5:18 -- Filling with the Holy Spirit is here associated with speaking in songs of truth and thanksgiving, but not with tongues.
The filling of the Spirit is consistently associated with that which Jesus declared would happen after the Holy Spirit came upon them -- power to be witnesses. Speaking in tongues is mentioned in connection with filling of the Spirit only on one occasion - the day of Pentecost (Acts 2:4). Even on that occasion, the preaching is central to the event, and 3000 are converted. The obvious conclusion is that the filling of the Spirit could and did occur without the experience of tongues.
1. Acts 1:8 -- Jesus promises the Holy Ghost will fill them with power to be witnesses of Him and His resurrection.
2. Acts 2:4 -- 120 filled with the Holy Ghost; they speak in tongues and preach of Jesus (vs. 11, 14-36).
3. Acts 4:8 -- Peter, filled with the Holy Ghost, preaches Christ to the rulers.
4. Acts 4:31 -- Members of the church at Jerusalem, filled with the Holy Ghost, speak the word of God with boldness.
5. Acts 6:3 -- Seven men, full of the Holy Ghost, are chosen to relieve the ministry of the apostles. At least two of them are soon found preaching the gospel (Stephen & Philip, chapters 7 & 8).
6. Acts 7:55 -- Stephen, full of the Holy Ghost, preaches Jesus before the high priest and the council.
7. Acts 9:17 -- Saul, filled with the Holy Ghost, immediately preached Christ in the synagogues (9:20).
8. Acts 11:24 -- Barnabas is a man full of the Holy Ghost. People are added to the Lord through his witness. He travels with Paul to fulfill the mission of Acts 1:8.
9. Acts 13:9 -- Saul (now called Paul), filled with the Holy Ghost, preaches judgment and confirms God's word.
10. Acts 13:52 -- Discples are filled with joy and the Holy Ghost.
11. Ephesians 5:18 -- Filling with the Holy Spirit is here associated with speaking in songs of truth and thanksgiving, but not with tongues.
The filling of the Spirit is consistently associated with that which Jesus declared would happen after the Holy Spirit came upon them -- power to be witnesses. Speaking in tongues is mentioned in connection with filling of the Spirit only on one occasion - the day of Pentecost (Acts 2:4). Even on that occasion, the preaching is central to the event, and 3000 are converted. The obvious conclusion is that the filling of the Spirit could and did occur without the experience of tongues.
Wednesday, May 02, 2007
Testimony on tongues -- history in the book of Acts
The testimony of the history of the early church in the book of Acts -- believers were accepted as converted, without the evidence of speaking in tongues.
1. Acts chapters 1 & 2 -- Jesus promises the disciples that they will be baptized with the Holy Ghost in a few days (1:5), and indicates they will receive power to be witnesses unto the uttermost part of the earth (1:8). The promise is fulfilled on the day of Pentecost. The 120 are filled with the Holy Ghost and speak in tongues (2:4). Of this group of 120 (1:15), at least ten of them had already received the Holy Ghost (John 20:20-23), with no corresponding evidence of speaking in tongues. Notice also it is the 120 disciples that speak in tongues (some even believe only the 12 apostles). There is no evidence that the 3000 spoke in tongues, yet they were received as believers and baptized (Acts 2:41-47).
2. Acts 4:4 -- About 5000 believe, with no evidence of speaking in tongues.
3. Acts 8:1-25 -- The account of the outpouring in Samaria records that many believe and were baptized -- and makes specific mention of them receiving the Holy Ghost (v. 17) -- but with no evidence of speaking in tongues.
4. Acts 8 -- Philip preaches/witnesses to the eunuch. The eunuch is converted and there is no mention of speaking in tongues (8:26-40). Yet Philip baptized him and he goes on his way rejoicing.
5. Acts 9 -- Saul (Paul) is converted, his eyesight is restored, and he is filled with the Holy Ghost (9:17-20), with no mention of the initial evidence of speaking in tongues (He does exhibit the evidence of being a witness; cf. 1:8 with 9:20).
6. Acts 10 -- Peter preaches to the household of Cornelius; they believe, they Holy Ghost falls on them and they speak in tongues (10:44-48). Peter likens this experience to the one of the day of Pentecost (11:15).
7. Acts 11:21 -- A great number believe and turn to the Lord. The evidence of speaking in tongues is not mentioned.
8. Acts 13 -- A number of Gentiles believe (vs. 47-48), and are filled with the Holy Ghost (v. 52). Speaking in tongues is not mentioned.
9. Acts chapters 14-18 -- Paul and other disciples travel to numerous places -- such as Lystra, Derbe, Thessalonica, Berea, Corinth, Philippi, Athens. Many are converted, with no mention that they spoke in tongues.
10. Acts 19 -- The disciples at Ephesus receive the Holy Ghost and speak in tongues.
11. Acts chapters 20-28 -- Numerous journeys are made by Paul and others. People are converted. Speaking in tongues is not mentioned.
Looking at records of conversion throughout the book of Acts, speaking in tongues is only mentioned on three occasions -- the day of Pentecost (2:3,4,11), the household of Cornelius (10:46), and the disciples at Ephesus (19:6). The obvious conclusion is that speaking in tongues was not an evidence of receiving the Holy Spirit for the converts in the days of the early church.
1. Acts chapters 1 & 2 -- Jesus promises the disciples that they will be baptized with the Holy Ghost in a few days (1:5), and indicates they will receive power to be witnesses unto the uttermost part of the earth (1:8). The promise is fulfilled on the day of Pentecost. The 120 are filled with the Holy Ghost and speak in tongues (2:4). Of this group of 120 (1:15), at least ten of them had already received the Holy Ghost (John 20:20-23), with no corresponding evidence of speaking in tongues. Notice also it is the 120 disciples that speak in tongues (some even believe only the 12 apostles). There is no evidence that the 3000 spoke in tongues, yet they were received as believers and baptized (Acts 2:41-47).
2. Acts 4:4 -- About 5000 believe, with no evidence of speaking in tongues.
3. Acts 8:1-25 -- The account of the outpouring in Samaria records that many believe and were baptized -- and makes specific mention of them receiving the Holy Ghost (v. 17) -- but with no evidence of speaking in tongues.
4. Acts 8 -- Philip preaches/witnesses to the eunuch. The eunuch is converted and there is no mention of speaking in tongues (8:26-40). Yet Philip baptized him and he goes on his way rejoicing.
5. Acts 9 -- Saul (Paul) is converted, his eyesight is restored, and he is filled with the Holy Ghost (9:17-20), with no mention of the initial evidence of speaking in tongues (He does exhibit the evidence of being a witness; cf. 1:8 with 9:20).
6. Acts 10 -- Peter preaches to the household of Cornelius; they believe, they Holy Ghost falls on them and they speak in tongues (10:44-48). Peter likens this experience to the one of the day of Pentecost (11:15).
7. Acts 11:21 -- A great number believe and turn to the Lord. The evidence of speaking in tongues is not mentioned.
8. Acts 13 -- A number of Gentiles believe (vs. 47-48), and are filled with the Holy Ghost (v. 52). Speaking in tongues is not mentioned.
9. Acts chapters 14-18 -- Paul and other disciples travel to numerous places -- such as Lystra, Derbe, Thessalonica, Berea, Corinth, Philippi, Athens. Many are converted, with no mention that they spoke in tongues.
10. Acts 19 -- The disciples at Ephesus receive the Holy Ghost and speak in tongues.
11. Acts chapters 20-28 -- Numerous journeys are made by Paul and others. People are converted. Speaking in tongues is not mentioned.
Looking at records of conversion throughout the book of Acts, speaking in tongues is only mentioned on three occasions -- the day of Pentecost (2:3,4,11), the household of Cornelius (10:46), and the disciples at Ephesus (19:6). The obvious conclusion is that speaking in tongues was not an evidence of receiving the Holy Spirit for the converts in the days of the early church.
Tuesday, May 01, 2007
Tongues and the baptism of the Holy Ghost
A number of Christian religious bodies teach that a person must be baptized with the Holy Ghost in order to be saved/converted, and that the initial evidence of that baptism of the Holy Ghost is the sign of speaking in tongues. I propose in the next five posts to present testimony to show that such an idea is not Scripturally defensible. Passages of Scripture that relate conversion experiences, passages dealing with the filling of the Holy Ghost, passages specific to the "Baptism of the Holy Ghost", passages directly addressing tongues, and the New Testament evidence of what constitutes a disciple of Jesus Christ all together testify that speaking in tongues IS NOT and NEVER WAS the evidence of either the baptism of the Holy Ghost or conversion/salvation.
I. The testimony from the history of the early church in the book of Acts -- believers were accepted as converted without the evidence of speaking of in tongues.
II. The testimony of the filling of the Spirit in the early church in the book of Acts -- numerous accounts are recorded of disciples being filled with the Spirit without the evidence of speaking in tongues.
III. The testimony of the Scriptures concerning the baptism of the Holy Ghost, which is a specific term used of the events on the day of Pentecost and associated with the conversion of the household of Cornelius.
IV. The testimony of Scripture passages concerning speaking in tongues.
V. The testimony of the Scriptures as to the evidence of true disciples without the evidence of speaking in tongues.
Stay tuned for the next five episodes (d.v.); give me your opinions.
Testimony on tongues -- history in the book of Acts
Testimony on tongues -- the filling of the Spirit
Testimony on tongues -- the baptism of the Holy Ghost
Testimony on tongues -- direct Scripture references
Testimony on tongues -- Biblical evidence of true disciples
Tongues -- an evangelistic tool?
The "Rebaptisms" of Acts 19
I. The testimony from the history of the early church in the book of Acts -- believers were accepted as converted without the evidence of speaking of in tongues.
II. The testimony of the filling of the Spirit in the early church in the book of Acts -- numerous accounts are recorded of disciples being filled with the Spirit without the evidence of speaking in tongues.
III. The testimony of the Scriptures concerning the baptism of the Holy Ghost, which is a specific term used of the events on the day of Pentecost and associated with the conversion of the household of Cornelius.
IV. The testimony of Scripture passages concerning speaking in tongues.
V. The testimony of the Scriptures as to the evidence of true disciples without the evidence of speaking in tongues.
Stay tuned for the next five episodes (d.v.); give me your opinions.
Testimony on tongues -- history in the book of Acts
Testimony on tongues -- the filling of the Spirit
Testimony on tongues -- the baptism of the Holy Ghost
Testimony on tongues -- direct Scripture references
Testimony on tongues -- Biblical evidence of true disciples
Tongues -- an evangelistic tool?
The "Rebaptisms" of Acts 19
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