We ourselves are Jews by birth and not Gentile sinners; yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified.
But if, in our endeavor to be justified in Christ, we too were found to be sinners, is Christ then a servant of sin? Certainly not! For if I rebuild what I tore down, I prove myself to be a transgressor. For through the law I died to the law, so that I might live to God. I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me. I do not nullify the grace of God, for if righteousness were through the law, then Christ died for no purpose.
(Galatians 2:15-21 ESV)
Pastor Joe Troutman preaching at San Antonio Reformed on June 21, 2015. HT: Billie Moody
You are justified in God’s sight not because of what you have done, but only by what Christ has done for you, and imputed to you by God’s free grace.
1. By God’s Free Grace—It doesn’t matter if you are a Jew or a Gentile, all are justified by grace through faith in Christ. Justification is, in God’s Court, your being declared righteous. If our righteousness is filthy rags, then justification by God is a gift.
2. He Pardons All Our Sins—In the case of your standing before the Lord, it is impossible to plead innocence. If you only ever committed the least sin, you stand condemned by the Law, because it is holy, good…
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Now a certain man was ill, Lazarus of Bethany, the village of Mary and her sister Martha. It was Mary who anointed the Lord with ointment and wiped his feet with her hair, whose brother Lazarus was ill. So the sisters sent to him, saying, “Lord, he whom you love is ill.” But when Jesus heard it he said, “This illness does not lead to death. It is for the glory of God, so that the Son of God may be glorified through it.”
Now Jesus loved Martha and her sister and Lazarus. So, when he heard that Lazarus was ill, he stayed two days longer in the place where he was. Then after this he said to the disciples, “Let us go to Judea again.” The disciples said to him, “Rabbi, the Jews were just now seeking to stone you, and are you going there again?” Jesus answered, “Are there not twelve hours in the day? If anyone walks in the day, he does not stumble, because he sees the light of this world. But if anyone walks in the night, he stumbles, because the light is not in him.” After saying these things, he said to them, “Our friend Lazarus has fallen asleep, but I go to awaken him.” The disciples said to him, “Lord, if he has fallen asleep, he will recover.” Now Jesus had spoken of his death, but they thought that he meant taking rest in sleep. Then Jesus told them plainly, “Lazarus has died, and for your sake I am glad that I was not there, so that you may believe. But let us go to him.” So Thomas, called the Twin, said to his fellow disciples, “Let us also go, that we may die with him.”
(John 11:1-16 ESV)
Lazarus’s deliverance from death was, and your salvation from eternal damnation is, accomplished by Jesus Christ for the glory of the Triune God.
1. Expression of Love—Because of his love for Mary, Martha and Lazarus, Jesus stayed two days longer upon reports that Lazarus was ill. They benefited more by his delay than if he had healed Lazarus immediately.
2. Walking in the Day—Jesus knows there’s no safer plae for him to be than right where the Father planned for him to be. The divine nature of Jesus knows his Father’s secret will. There was still time for Jesus to work.
3. For Your Sake, For God’s Glory—Jesus wants his disciples to have true faith in him. His delay in going to Lazarus was for their…
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At that time the Feast of Dedication took place at Jerusalem. It was winter, and Jesus was walking in the temple, hin the colonnade of Solomon. So the Jews gathered around him and said to him, “How long will you keep us in suspense? If you are ithe Christ, jtell us plainly.” Jesus answered them, “I told you, and you do not believe. The works that I do lin my Father’s name bear witness about me, but myou do not believe because you are not among my sheep. My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and pthey will never perish, and no one will snatch them out of my hand. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of tthe Father’s hand. I and the Father are one.” (John 10:22-30)
Jesus Christ is of one substance with the Father but who became a man; he is the Good Shepherd out of whose hands no one may snatch those who believe in him.
1. Insufficiency of Evidence–The miraculous signs of Jesus reveal him as the Son of God and the Messiah; however, though we point to evidence of his divinity, his miracles and the historical fact of his resurrection, and many will refuse to believe in the face of overwhelming evidence because evidences alone are unable to generate the faith sinners need to be born again.
2. Faith Comes from Hearing–Jesus’ sheep hear his voice because they’ve been enabled to hear by the Holy Spirit. Those who never hear it, neither want to, nor are they able to hear his voice.
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“[T]he idea of the presence in man of a divine “spark”…, which has proceeded from the divine world and has fallen into this world of destiny, birth and death and which must be reawakened through its own divine counterpart in order to be finally restored. This idea…is ontologically based on the conception of a downward development of the divine whose periphery (often called Sophia or Ennoia) has fatally fallen victim to a crisis and must–even if only indirectly–produce this world, in which it then cannot be disinterested, in that it must once again recover the divine “spark” (often designated as pneuma, “spirit”).”
–Congress on the Origins of Gnosticism in Messina, 1966 (cited in Rudolph, Kurt; Gnosis: The Nature & History of Gnosticism. Harper & Row, 1987. Page 57)
On Sunday, October 25, 2015, elder Wayne Wylie taught on Gnosticism, and introduced Docetism in his series on Heresy and Orthodoxy in the History of the Church. Elements of the ancient heresy of Gnositicism include the ideas of dualism, the elitist attitude of the “Gnostikoi” who are the chosen few favored with secret knowledge of Gnostic doctrine, and some discussion of how this two-tiered attitude is reflected in various Christian movements to this day. Another prominent custom among modern Christians which bears some parallel to the notion that Christians have direct knowledge of God apart from Scripture is in the notion of receiving individualistic “guidance by the Holy Spirit,” often appealed to in day-to-day decision making. Important varieties of Gnosticism, such as that of the arch-heretic Marcion and the school of Valentinus were also introduced.
In Gnosticism, knowledge of Gnostic doctrine, rather…
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“Truly, truly, I say to you, he who does not enter the sheepfold by the door but climbs in by another way, that man is a thief and a robber. But he who enters by the door is the shepherd of the sheep. To him the gatekeeper opens. The sheep hear his voice, and he calls his own sheep by name and leads them out. When he has brought out all his own, he goes before them, and the sheep follow him, for they know his voice. A stranger they will not follow, but they will flee from him, for they do not know the voice of strangers.” This figure of speech Jesus used with them, but they did not understand what he was saying to them.
So Jesus again said to them, “Truly, truly, I say to you, I am the door of the sheep. All who came before me are thieves and robbers, but the sheep did not listen to them. I am the door. If anyone enters by me, he will be saved and will go in and out and find pasture. The thief comes only to steal and kill and destroy. I came that they may have life and have it abundantly. I am the good shepherd. The good shepherd lays down his life for the sheep. He who is a hired hand and not a shepherd, who does not own the sheep, sees the wolf coming and leaves the sheep and flees, and the wolf snatches them and scatters them. He flees because he is a hired hand and cares nothing for the sheep. I am the good shepherd. I know my own and my own know me, just as the Father knows me and I know the Father; and I lay down my life for the sheep. And I have other sheep that are not of this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd. For this reason the Father loves me, because I lay down my life that I may take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This charge I have received from my Father.”
There was again a division among the Jews because of these words. Many of them said, “He has a demon, and is insane; why listen to him?” Others said, “These are not the words of one who is oppressed by a demon. Can a demon open the eyes of the blind?”
(John 10:1-21 ESV)
Jesus Christ is the Door of the sheep and the Good Shepherd. He is the only way we may be saved, and he gently leads us through this life and into the next.
1. I Am the Door—The Pharisees are illegitimate shepherds. The true shepherd comes to the flock by means of true doctrine and obedient life. The true shepherd is not passive, but rather, active in guarding the sheep. “Life more abundantly” is often misused by false teachers. Spiritual, rather than material, abundance is meant by and provided by the Good Shepherd.
2. I Am the Good Shepherd—A shepherd seeks his own lost sheep, binds up the wounded, defends them from wolves. Jesus needs nothing from us, but gives us all things.
3. I Lay Down My Life—The Good Shepherd…
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As he passed by, he saw a man blind from birth. And his disciples asked him, “Rabbi, who sinned, this man or his parents, that he was born blind?” Jesus answered, “It was not that this man sinned, or his parents, but that the works of God might be displayed in him. We must work the works of him who sent me while it is day; night is coming, when no one can work. As long as I am in the world, I am the light of the world.” Having said these things, he spit on the ground and made mud with the saliva. Then he anointed the man’s eyes with the mud and said to him, “Go, wash in the pool of Siloam” (which means Sent). So he went and washed and came back seeing. (John 9:1-7 ESV)
The Lord may be found only while he is here on earth. First, he was present in person; now he is present in his Body, the Church.
1. Who Sinned?—The fall of Adam brought the world into a state of sin and misery; therefore, we live with the daily consequences of our corporate sin in Adam in a fallen world.
2. God’s Works on Display—The real purpose of the man’s blindness, was to put the work of God on display. Doing the works of Jesus is the duty of followers, too.
3. As Long as I am in the World—The miraculous signs of Jesus reveal him to be the Creator and the Son of God. Jesus was the Light of the world during his earthly ministry. Since…
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I guess it had to happen someday. Turns out it did this past summer. Megachurch pastors tend to accept invitations to places where there are TV cameras, and that’s exactly what happened in this case. Tullian’s message of “radical grace” has reached the first family of the Trinity Broadcasting Network. While in many ways, this is an example of worlds colliding, I figure if Peter Lillback can accept an invitation to Glenn Beck’s TV show a few years ago with the intention of making sure the gospel is clearly communicated on his air, then why not Tullian on TBN? The world’s largest Christian television network could do a lot worse, and has built an empire on doing just that.
For those unaware, Tullian Tchividjian is the grandson of Billy Graham and the pastor of Coral Ridge Presbyterian Church in Ft. Lauderdale, Florida. He is a favorite among the New Calvinists and is notorious for his popularization of the Lutheranesque “law-gospel distinction” which is taken by many to his right, myself included, as repeating the mistakes of historic antinomianism in some of his rhetoric and in his application of the otherwise valid hermeneutic pioneered by the Protestant Reformer. Among Tullian’s influences are Steve Brown (RTS Orlando and Key Life) and the theologians associated with Modern Reformation magazine and The White Horse Inn radio show. While I believe Tullian when he says he affirms the Reformed teaching on the third use of the law , I also believe his critics when they say his rhetoric smacks too much of historic antinomianism (read about that here). Tullian’s intention is to minister to those burned by legalism, and I’m all for that, even if he may be pushing the envelope of Reformed theology further to the left than I think he should.
But I like Tullian in small doses. Few and far between. It has been a while since my last dose of Tullian, so I am prepared to have a good attitude about his appearance on TBN to promote his recent book One Way Love. Besides, it would be inconsistent of me to criticize him for accepting an invitation to speak on Word of Faith turf, since the seeds of Reformed theology were planted in my own mind when Michael Horton appeared on TBN to promote his very first book originally entitled Mission Accomplished (now Putting Amazing Back Into Grace) while still a student at the Bible Institute of Los Angeles (BIOLA). The difference between Horton’s and Tullian’s appearances is that the latter they post on YouTube, while the former they immediately erase, cancel the talk show that featured him, and have the host reassigned to a job behind the scenes. This reaction was due to the fact that Horton was a known critic of the Word of Faith heresy who would go on to edit The Agony of Deceit. My hope is that Tullian’s interview will likewise plant and water the seeds of Reformed theology and the true gospel of Christ among today’s regular TBN viewers.
While Tullian admits to being a one-sermon preacher, his message that Christ kept the law perfectly and earned eternal life for those who believe and so frees us to gratefully, though imperfectly, respond to his amazing grace with love toward our neighbors is one we need to be reminded of on a daily basis. In fact, it is this “preach the gospel to yourself daily” notion that motivated me to put “Daily Evangel” on the building in the background of my picture of Captain Headknowledge. We need the Evangel of the free grace of God in Christ every day, and may it spur us on to love and good works, though we’ll never do them as well as Jesus did them for us.
“All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness” (2 Timothy 3:16 ESV).
Jeffrey A. Stivason discusses the development of B. B. Warfield’s understanding of how the words of Scripture were not just those of the human writers, but the very product of the breath of God.
Mark Driscoll, pastor of Seattle, Washington’s Mars Hill Church, must have been very thankful for his friends in the Christian publishing world on Thanksgiving. Since he was asked some tough questions about some passages in his latest book, A Call to Resurgence, which gave insufficient citation to one of his sources, they’ve been circling the wagons around their author.
But Driscoll is no stranger to controversy. It’s plagued his ministry since the beginning. He started out a member of Emergent Village, working alongside Brian McLaren and others, trying to find new ways to do church with the “emerging” generation of postmoderns who were leaving Evangelicalism, or at least lowering the Evangelical bar even closer to the ground than it already is. To his credit, he left Emergent Village, when they left orthodox Christianity. You can read about that in “Navigating the Emerging Church Highway.”
Building a church in what he calls “the most unchurched city” in America, Seattle, Washington, Driscoll earned a reputation among his Evangelical and Calvinistic colleagues for his delivery—irreverent at best, and vulgar at worst. I personally recall Steve Camp’s ongoing blog crusade calling him out for this. But they have since buried the hatchet in the wake of an edifying debate Mark did on Nightline. I don’t know if what Camp called Driscoll’s “scatological” language has ended, but Camp’s crusade certainly did.
A year or so ago, Mark got in trouble for joining James MacDonald and others at the Elephant Room Conference to pass some soft-ball questions to T.D. Jakes about the Trinity, before declaring him an orthodox brother in Christ. Jakes was raised in the Oneness Pentecostal tradition, but now plays both sides of the Trinitarian divide with carefully crafted language which demonstrates he hasn’t repented of the anti-Trinitarianism of his youth. This No Compromise video handles the issues well.
I haven’t followed Mark Driscoll’s ministry that closely over the years. My theology and interests are on a slightly different trajectory from his, so I’m not aware of the datails in many of the scandals and stories about which I’ve heard. Liberals, however, also find much to criticize in him. Just search your favorite Left-wing site and you’re likely to find posts on his being “anti-gay,” among other things, some of which even his conservative critics would likewise critique, even if for different reasons.
A few weeks ago, when John MacArthur hosted his latest Truth Matters conference at Grace Community Church on the subject of how the charismatic movement often features false forms of worship (see my recent post on this here), the Charismatic Calvinist Mark Driscoll crashed the conference to pass out copies of A Call to Resurgence and tweeted a much-debated claim that security personnel confiscate his books, while cell-phone footage seemed to indicate otherwise, and a representative of the conference accused Driscoll of lying about the incident. See that story here.
It was therefore no surprise to me, when Mark Driscoll was as defensive as he was when he went on the Janet Mefferd Show and was asked some tough questions about several pages in A Call to Resurgence in which he borrows heavily from Dr. Peter Jones of TruthXChange.com but gives only one citation referencing him as an “example.” This is insufficient, because it does not clearly state Jones was the actual source. While I can see how Driscoll may have thought he was doing justice to Jones’ intellectual property, and neglected to cite him properly, his defensive tone and attempt to turn the tables on Mefferd by making the issue her “grumpiness” and “rudeness,” demonstrates to me that Driscoll wasn’t serious about doing what needs to be done, even though he tried to use all the right sentiments to come off as someone who is suffering for doing the right thing. If you listen to the interview, it is true that Mefferd seems to be relentless in her questioning even after he began saying he’d talk to Jones about the matter, even though she was asking if he’d go to his publisher about it. But the tone he takes with her in his own defense, and the pretentious way he attempts to frame her as a bully betrays his insincerity on this, in my opinion.
In the days that followed that interview, Driscoll’s publisher, and a prominent Reformed promoter of one of Driscoll’s past publishers attempted to follow Driscoll in turning the tables on Mefferd and make her the bad guy. But the fact that he is a source of income for them makes their objections less meaningful, if not a real conflict of interests.
Then Mefferd kept finding more examples of plagiarism in other books he’s written. She provided photographs of the texts in question so her listeners could see for themselves how he used the language of others without proper, if any documentation of his use of their intellectual property (but Mefferd removed them all yesterday, upon her apology motivated by her regret over the controversy caused by the interview, though not the inaccuracy of her criticism). The only person who can’t be persuaded that Janet Mefferd is correct in her assertions and documentation are those who want Driscoll to prevail in this controversy, or those too squeamish to stomach a trained journalist doing what journalists do when presented with obstacles in their effort to get at the truth. They get persistent.
Today’s “Bully Pulpit” episode of The Mortification of Spin, in which Dr. Carl Trueman, Rev. Todd Pruitt, and Aimee Byrd address the need for accountability for Evangelical celebrities, and hence the necessity of a free Christian press. Listen to “Structured Accountability.” I am thankful that there are real journalists like Janet Mefferd who are willing to do what they can to hold celebrities accountable for their behavior.
On this week’s episode of the Christ the Center podcast (#263, “Insider Movements“), Dr. David Garner is interviewed about his recent article in Themelios, “High Stakes: Insider Movement Hermeneutics and the Gospel,” analyzing the hermeneutics underlying the Insider Movement, a sociological and anthropological approach to contextualizing evangelism without calling on people whose identities are tied to other world religions like Judaism, Islam and Hinduism to disassociate themselves from those religious, cultural and family ties, but to work inside them and transform their approach to those religions in light of the teachings of Jesus. While it is noble to attempt to find a way to minimize the risk of loss or danger a Jew, Muslim or Hindu (for example) may face upon becoming a Christian, it is unfaithful to the Jesus they claim to follow if they would settle for living to distort their new-found faith with the teachings and practices of the religion with which they have previously been associated. Living to syncretize Christianity with non-Christian world religions is not a faith worth living for or dying for.
This movement is clearly in contradiction with the teachings of Jesus to those who would follow him. Jesus carried his cross and died on it for those who believe, and he calls on believers to take up their cross, follow him, and be willing to live publicly for him and, if need be, accept rejection by leaders of other religions, communities and families, even if such rejection includes dying for him.
“Do not think that I have come to bring peace to the earth. I have not come to bring peace, but a sword. For I have come to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law. And a person’s enemies will be those of his own household. Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me. And whoever does not take his cross and follow me is not worthy of me. Whoever finds his life will lose it, and whoever loses his life for my sake will find it (Matthew 10:34-39 ESV).
I know it’s easy for me to say, and to criticize those who would find a way around it, but I too have a cross of self-denial to carry if I am to follow Jesus. I must kill my own sin (a struggle which involves suffering and risk of social rejection on my part), and publicly acknowledge Jesus as my Lord and Savior and associate myself formally with his people, the Church (Hebrews 10:25), serving him with my time, talent and treasure–loving, forgiving and giving to my brothers until it hurts. Should the time come that the culture or community in which I live demands that I deny my Lord Jesus Christ, I am called upon to defy such a demand and willingly suffer the consequences in reliance upon the grace and goodness of God, knowing that if such is happening to me, it is no more than what he sacrificed for me.
One of the interesting things about this movement which Dr. Garner points out in the article and the interview is that the intellectual source of such innovation in world missions comes from the same root as the church growth movement–Donald McGavran (d. 1990) and his School of Intercultural Studies at Fuller Theological Seminary (formerly the famous School of World Mission).
Donald Anderson McGavran (December 15, 1897–1990) was a missiologist who was the founding Dean (1965) and Professor of Mission, Church Growth, and South Asian Studies at the School of World Mission at Fuller Theological Seminary in Pasadena, California. A child of missionaries in India and later amissionary himself (1923–1961), McGavran spent most of his life trying to identify and overcome barriers to effective evangelism or Christian conversion.
McGavran identified differences of caste and economic social position as major barriers to the spread of Christianity. His work substantially changed the methods by which missionaries identify and prioritize groups of persons for missionary work and stimulated the Church Growth Movement. McGavran developed his church growth principles after rejecting the popular view that mission was ‘philanthropy, education, medicine, famine relief, evangelism, and world friendship’ and become convinced that good deeds – while necessary – ‘must never replace the essential task of mission, discipling the peoples of the earth’. [HT: Wikipedia]
While McGavran’s efforts in his time were more theologically conservative and a reaction against liberal missionary trends, a student of his named C. Peter Wagner built on McGavran’s principles and create the church growth movement which has brought us such phenomena as seeker-sensitive worship and the modern megachurch. Incidentally, he is also the one who coined the phrase New Apostolic Reformation for the worldwide sweep of Charismatic and Word of Faith theology with a special emphasis on the restoration of the apostolic office, which movement in America has recently frightened the political Left because so many who would fall under this umbrella have modified the theonomist views of R. J. Rushdoony (for more on that, see this) and declared that they would “take dominion” over every sphere of influence in America.
Syncretism in the name of saving one’s life is no way to spread Christianity. A new generation around the world must hear the age-old truism: “The blood of the martyrs is the seed of the church” [paraphrasing Tertullian, Apology chapter 50].
I just finished watching the latest video uploaded to the Reformed Audio YouTube page, Rev. John Galbraith, Address at GA on 75th Anniversary of the Orthodox Presbyterian Church. The Rev. Galbraith, age 98 at the time of the delivery of this address back in June of 2011, was in attendance and stood to vote for the founding of the Orthodox Presbyterian Church on June 11, 1936. The extent of his service to the church is outlined in the introductory material under the video on the YouTube page as follows:
Rev. John P. Galbraith, founding member of the Orthodox Presbyterian Church in 1936 and retired minister, addresses the General Assembly of the OPC’s Committee on Christian Education on the 75th Anniversary of the OPC on June 11, 2011. Rev. Galbraith graduated from Westiminster Theological Seminary in 1937 (where he studied under J. Gresham Machen until his untimely death) and was ordained to the gospel ministry that same year. During his 75 years as a minister in Christ’s church, Rev. Galbraith served as the pastor of three OPC churches, clerk of the OPC General Assembly for six years (1940, 1984-88), General Secretary of the Committee for Foreign Missions for thirty years, General Secretary of the Committee for Home Missions, and on numerous other denominational committees. In this address, at the age of 98 years old, he reflects on the mission of the OPC and God’s goodness to the church for 75 years, as well as challenges the church faces. Introduction by Rev. Danny Olinger. For more of Rev. John Galbraith, please visit www.reformedaudio.org/Galbraith
In his address, Rev. Galbraith comments that J. Gresham Machen’s “two pillars” of the church are that 1)The Bible is the Word of God, and 2) It Must Be Obeyed! Built upon these pillars, the young denomination would organize the Committees on Home and Foreign Missions in order to “speak to those who are without,” and underscores how that it is the mission of the Committee on Christian Education to “speak to those who are within”–to teach the teachers. He goes on to urge the OPC to watch out for the inclusivism which ultimately destroyed the PCUSA, and commends toward that end a firm committment to the Westminster Standards as our corporate confession of our ultimate guide, the Bible. Finally, upon his conclusion and stirring recommendation, those in attendance rise to sing “All Hail the Power of Jesus Name.”
You will be challenged and encouraged to renew your faith in and obedience to the Bible in this address.
The following episode of the Reformed Forum’s new podcast, East of Eden, was tailor-made for the readers of this blog! East of Eden is a podcast devoted to discussing all things Jonathan Edwards. Not the recent politician with good hair and a bad reputation, but the eighteenth century preacher of the First Great Awakening who became known as the theologian of revival. In this week’s episode, the co-hosts interview a guest to be named below as they discuss Edwards’ sermon on “The Importance and Advantage of a Thorough Knowledge of Divine Truth.” One comment made by Nick Batzig sums up nicely both the sermon and the theme of this blog: “You can have truth in the mind without godliness in the heart, but you can’t have godliness in the heart without truth in the mind.”
Later, I will update this post with a transcript of the context of the preceding quote. In the meantime, listen to the entire episode, “Christian Knowledge,” to be challenged to inform your godliness with a thorough understanding of the truth which accords with godliness (Titus 1:1).
On this episode, we welcome Rev. Dr. Carl R. Trueman to discuss the important role of creeds and confessions in the church through his book The Creedal Imperative. Dr. Trueman is the Paul Woolley Professor of Historical Theology and Church History at Westminster Theological Seminary and Pastor of Cornerstone Orthodox Presbyterian Church in Ambler, PA. Dr. Trueman brings his critical thought and historic sensitivity to this important plea to many conservative evangelicals.
HT: Reformed Forum
Church planting is one way the Lord expands his kingdom on earth. Christ called his disciples to go forth and make disciples of men, baptizing them in the name of the Father, Son, and Holy Spirit. Faithful discipleship is connected with the local church. That point has been debated in and of itself, but the proper means of church planting has been a much more contentious subject.
In this episode, Andrew Moody and Eric Watkins work through several dynamics of church planting. Rev. Moody serves as Evangelist at San Antonio Reformed Church in San Antonio, Texas, and Rev. Watkins is Pastor of Covenant Presbyterian Church in St. Augustine, Florida. Both Eric and Andrew bring experience to this interesting discussion on planting Reformed churches.
HT: Reformed Forum