Universalism and the Cults

Universalism and the Cults
by Matt Slick
Return to Universalism Section

Universalism teaches that all people will ultimately be saved no matter what they believe here on earth. You could deny God, hate Him, blaspheme against Him, join a satanist group and murder people and still go to heaven.

Bible based, non-Christian cults are those groups that claim to be Christian, use the Bible, yet have redefined God, Jesus, and the gospel sufficiently to make salvation of no effect. Part of CARM's purpose is to refute error and teach the truth so that people will not go to hell. Universalism is definitely in error, which needs to be addressed.

Let me take Mormonism, for example. Is Mormonism wrong? Is it dangerous to the soul? Does it lead to damnation? The universalist would have to say no, even though Mormonism teaches that god came from another planet, has a goddess wife, and that we can become gods (obvious false teaching); universalists teach that Mormons go to heaven. Of course universalists who claim to be Christain might assert that Mormon theology is wrong. But, they would also maintain that in the after life, they would be able to repent and follow the true God. Logically, then, we could make the case that the universalist would encourage the spread of Mormonism since it has good morals.

Mormonism is not Christian. It is false. It is a compilation of lies from the devil. It damns people for believing in a false god, a false gospel, and a system of works-righteousness that is supposed to help them become saved. But, to the universalist, such heresy amounts only to a goof, an error in judgment, with the ultimate result being heaven. It makes no difference if a person is a universalist, a Mormon, a Jehovah's Witness, or an orthodox Christian since they are all going to heaven according to universalism.

To a universalist, there would be little or no need to refute Mormonism. Why? Because what is the universalist going to warn him about? Damnation in hell? Not at all. Rather, he'd have to threaten him with heaven! Instead, the universalist is more concerned with converting someone to "truth of universalism." In so doing, they endanger the souls of all whom they contact.

Let me illustrate this with a Universalist witnessing to a Mormon:

Universalist: "Listen here Mormon, if you continue to believe that you can become a god, that Satan and Jesus are literal brothers, that God has a body of flesh and bones and has a goddess wife, and that you can become a god of your own world, you know what is going to happen to you? You're going to heaven! So there!"

Mormon: "Sounds good to me."

So, where is the power of universalism to correct Satan's lies? Does it carry a warning for those who serve false gods except to say that it isn't nice to believe such things as Mormon doctrines? But, so what? It doesn't matter; Mormonism, and other cults, would lead to heaven.

Is there orthodoxy in Universalism? Does it have the power and right to refute the errors of the cults? I don't see how. But, I do see that it is dangerous.

Faithfulness of God

Faithfulness of God - Discovering His Faithfulness
The faithfulness of God is true and has been proven many times. In the Holy Scriptures, we can see that God is faithful and His Word is true. Hebrews 6:18 says God cannot lie, nor can He break an unconditional promise that He says He will fulfill. Every covenant He made is kept. Every promise or foretelling has or will come true. Testimony after testimony of God’s faithfulness is certainly found throughout the Bible and is still given in testimonies by people today.

In fact, accounts of covenants between God and His people can be found approximately 277 times in the Bible. Deuteronomy 7:9 says “Know therefore that the LORD your God is God; he is the faithful God, keeping his covenant of love to a thousand generations of those who love him and keep his commandments."

Faithfulness of God - Examples
The faithfulness of God is starkly evident in His relationship with the Hebrew/Jewish people. God made a land covenant with Abraham (patriarch of many nations) and has never withdrawn what He has promised. Though the Jewish people have been scattered around the world, God promised they would return to the land He promised Abraham, Isaac, Jacob, and all their descendants (Zechariah 8:7-8).

Among God’s fulfilled promises was that the people of Israel would again become a nation in the land He says is theirs. This prophecy made in the Old Testament was fulfilled in May of 1948. Since then, the Jewish people have been returning home.

More examples of God’s faithfulness to keep His covenants with others are found in the following verses:

To Noah (God will save Noah and his family) – Genesis 6:17-18; 9:9-17
To Ishmael (God will bless Ishmael and his descendants) – Genesis 17:18-20
To Moses (God will spare the Israelites if they obey) – Exodus 19:5
To Jacob (God reaffirms everlasting covenant to Israel) – Psalm 105:10
There are literally dozens more scriptures of God’s faithfulness. None however may be the most life-changing as those that proclaim His forgiveness of our sins. There are many Old Testament prophecies promising a coming Messiah or Savior. God’s faithful promise was fulfilled in the New Testament when He sent Jesus to atone for our sins. No matter what sins we have committed, no matter how "bad" we are, God is faithful to forgive us if we accept Jesus and repent of our sins.
God sent His Son, (Matthew 1:21-22) through Him we have everlasting life – John 3:16
Christ died for our atonement of sin – 1 Thessalonians 5:9-10
God’s promise to remove sins – Romans 11:25-27
God ordained Jesus, author of eternal salvation – Hebrews 5:5-10
God will toss our sin into the depths of the sea (never to be remembered again) - Micah 7:18-19
Faithfulness of God - The Promises
God is so faithful that anyone who seeks Him can find Him. Faith is a gift, but even a gift must be opened to be enjoyed. As we implement our faith, we begin to realize more and more about God’s faithfulness to us.

1 Corinthians 1:9 - “God, who has called you into fellowship with his Son Jesus Christ our Lord, is faithful.”
1 Corinthians 10:13 - “No temptation has seized you except what is common to man. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so you can stand up under it.”
2 Thessalonians 3:3 - “The Lord is faithful, and he will strengthen and protect you from the evil one.”
In 1 John 1:9 we are told, “If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness.” With absoluteness we can have the confidence that God will forgive us. Without His ability to do so, He would not be God. He is the only true God (John 17:3) and the gods of no other religion promises this. Since He has made this promise, and we know He cannot break His word, we know that it would be contrary to His nature and that He cannot lie (Numbers 23:19). Our God is a faithful God and there is no other that can do all He can and has done.
- See more at: http://www.allaboutgod.com/faithfulness-of-god.htm#sthash.o6PxCEo8.dpuf

Sufficiency of Scripture

THE SUFFICIENCY OF SCRIPTURE*
John MacArthur President
God’s Word is sufficient to meet every need of the human soul as David verifies frequently in his psalms. Psalm 19:7-14 is the most comprehensive statement regarding the sufficiency of Scripture. It is an inspired statement about Scripture as a qualified guide for every situation. Scripture is comprehensive, containing everything necessary for one’s spiritual life. Scripture is surer than a human experience that one may look to in proving God’s power and presence. Scripture contains divine principles that are the best guide for character and conduct. Scripture is lucid rather than mystifying so that it enlightens the eyes. Scripture is void of any flaws and therefore lasts forever. Scripture is true regarding all things that matter, making it capable of producing comprehensive righteousness. Because it meets every need in life, Scripture is infinitely more precious than anything this world has to offer.
*****
It is significant that one of the biblical names of Christ is Wonderful Counselor (Isa 9:6). He is the highest and ultimate One to whom Christians may turn for counsel, and His Word is the well from which we may draw divine wisdom. What could be more wonderful than that? In fact, one of the most glorious aspects of Christ’s perfect sufficiency is the wonderful counsel and great wisdom He supplies in times of despair, confusion, fear, anxiety, and sorrow. He is the quintessential Counselor.
Now that is not to denigrate the importance of Christians counseling each other. There certainly is a crucial need for biblically sound counseling ministries within the body of Christ. There is no dispute over the important role of those who are spiritually gifted to offer encouragement, discernment, comfort, advice, compassion, and help to others. In fact, one of the very great problems that has led to the current plague of bad counsel is that churches have not done as well as they could in enabling people with those kinds of spiritual gifts to minister excellently. The complexities of this modern age make it more difficult than ever to take the time
*From John MacArthur, Our Sufficiency in Christ (Dallas: Word, 1991), 75–90. Used by permission.
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necessary to listen well, serve others through compassionate personal involvement, and otherwise provide the close fellowship necessary for the church body to enjoy health and vitality.
Churches have looked to psychology to fill the gap, but that is not going to work. Professional psychologists are no substitute for spiritually gifted people, and the counsel psychology offers can not replace biblical wisdom and divine power. Moreover, psychology tends to make people dependent on a therapist, whereas those exercising true spiritual gifts always turn people back to an all-sufficient Savior and His all-sufficient Word.
A Psalm on the Sufficiency of God’s Word
King David was an example of someone who occasionally sought advice from human counselors, but always turned ultimately to God for answers. As many of the psalms reveal, he was especially dependent on God alone when he struggled with personal problems or emotions. When hit with depression or inner turmoil, he turned to God and wrestled in prayer. When the problem was his own sin, he was repentant, broken, and contrite. He prayed, “Examine me, O Lord, and try me; / Test my mind and my heart” (Ps 26:2).1 The spiritually mature always turn to God for help in times of anxiety, distress, confusion, or unrest in the soul, and they are assured of wise counsel and deliverance.
That happens because every need of the human soul is ultimately spiritual. There is no such thing as a “psychological problem” unrelated to spiritual or physical causes. God supplies divine resources sufficient to meet all those needs completely. David’s writings reflect the depth of human experience, emotion, and spiritual insight of one who had fully experienced the extremities of life. He knew the exhilaration of going from shepherd to king. He wrote of everything from absolute triumph to bitter discouragement. He wrestled with pain so deep he could hardly bear to live. His own son Absalom tried to kill him and was then killed. He suffered from horrible guilt because of immorality and murder. His children brought him constant grief. He struggled to understand both the nature of God and his own heart. Of God he said, “Holy and awesome is His name” (Ps 111:9), while of himself he said, “Wash me thoroughly from my iniquity, / And cleanse me from my sin” (Ps 51:2). He told God what he felt and cried out for relief—though he admitted God had every right to punish him.
At the end of some of David’s psalms he looked out a window of hope, but sometimes he did not. Yet David always went to God because he understood God’s sovereignty and his own depravity. He knew that his all-sufficient Savior alone had the answers to his needs and the power to apply those answers (Ps 119:24). And he knew that those answers were to be found in the truth about God revealed in His
1Unless otherwise noted, Scripture quotations throughout this article are taken from the New American Standard Bible.

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Word, which is itself perfectly sufficient. The sufficient God revealed Himself in His sufficient Word.
On the sufficiency of Scripture, Ps 19:7-14 is the most monumental statement ever made in concise terms. Penned by David under the inspiration of the Holy Spirit, it offers an unwavering testimony from God Himself about the sufficiency of His Word for every situation. It counters the teaching of those who believe that truth gleaned from modern psychology must augment God’s Word:
The law of the LORD is perfect, restoring the soul;
The testimony of the LORD is sure, making wise the simple.
The precepts of the LORD are right, rejoicing the heart;
The commandment of the LORD is pure, enlightening the eyes. The fear of the LORD is clean, enduring forever;
The judgments of the LORD are true; they are righteous altogether. They are more desirable than gold, yes, than much fine gold; Sweeter also than honey and the drippings of the honeycomb. Moreover, by them Thy servant is warned;
In keeping them there is great reward.
Who can discern his errors? Acquit me of hidden faults.
Also keep back Thy servant from presumptuous sins;
Let them not rule over me;
Then I shall be blameless,
And I shall be acquitted of great transgression.
Let the words of my mouth and the meditation of my heart
Be acceptable in Thy sight,
O Lord, my rock and my Redeemer.
With an economy of words the Holy Spirit gives us a comprehensive catalog of the characteristics and benefits of Scripture, each of which merits close investigation.
In verses 7-9 David makes six statements about Scripture. Each title for Scripture includes the phrase “of the LORD.” In revealing the many-faceted general purpose of God’s Word, he calls Scripture “the law of the LORD,” “the testimony of the LORD,” “the precepts of the LORD,” “the commandment of the LORD,” “the fear of the LORD,” and “the judgments of the LORD.” In each case “LORD” translates the Hebrew Tetragrammaton %&%* (yhwh), which is the covenant name of God. Clearly David believed that Scripture proceeds from God Himself.
Each of the six statements highlights a characteristic of God’s Word and describes its effect in the life of one who embraces it.
Scripture Is Perfect, Restoring the Soul
In the first statement (v. 7), he writes, “The law of the Lord is perfect, restoring the soul.” The Hebrew word translated “law” is a form of the word %9I|􏰁 (tôr~h), which emphasizes the didactic nature of Scripture. Here David uses it to refer to Scripture as the sum of what God has revealed for our instruction, whether it be creed (what we believe), character (what we are), or conduct (what we do).
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“Perfect” is the translation of a common Hebrew word meaning “whole,” “complete,” or “sufficient.” It conveys the idea of something that is comprehensive, so as to cover all aspects of an issue. Commentator Albert Barnes wrote,
The meaning [of “perfect”] is that [Scripture] lacks nothing [for] its completeness; nothing in order that it might be what it should be. It is complete as a revelation of Divine truth; it is complete as a rule of conduct. . . . It is absolutely true; it is adapted with consummate wisdom to the [needs] of man; it is an unerring guide of conduct. There is nothing there which would lead men into error or sin; there is nothing essential for man to know which may not be found there.2
Scripture is comprehensive, embodying all that is necessary to one’s spiritual life. David’s implied contrast is with the imperfect, insufficient, flawed reasoning of men.
Go d’s perfect law, David said, affects people by “restoring the soul” (v. 7). The Hebrew word translated “restoring” can mean “converting,” “reviving,” or “refreshing,” but my favorite synonym is “transforming.” The word “soul” (in Hebrew, 􏰀5GG1, nephesh) refers to one’s person, self, or heart. It is translated all those ways (and many more) in the OT. The essence of it is the inner person, the whole person, the real you. To paraphrase David’s words, Scripture is so powerful and comprehensive that it can convert or transform the entire person, changing someone into precisely the person God wants him to be. God’s Word is sufficient to restore through salvation even the most broken life—a fact to which David himself gave abundant testimony.
Scripture Is Trustworthy, Imparting Wisdom
David, further expanding the sweep of scriptural sufficiency, writes in Ps 19:7, “The testimony of the LORD is sure, making wise the simple.” “Testimony” speaks of Scripture as a divine witness. Scripture is God’s sure testimony to who He is and what He requires of us. “Sure” means His testimony is unwavering, immovable, unmistakable, reliable, and worthy to be trusted. It provides a foundation on which to build one’s life and eternal destiny.
In 2 Pet 1:16-18 Peter reflects back to his time on the Mount of Transfigu- ration with all the supernatural events of that marvelous occasion (the majestic glory of Christ, the voice from heaven, and the appearance of Moses and Elijah). But despite all he had experienced, he says in verse 19, “We have more sure—the prophetic word” (literal translation).
In that statement Peter affirmed that the testimony of God’s written Word is a surer and more convincing confirmation of God’s truth than what he had personally seen and heard at the transfiguration of Christ. Unlike many today who cite spurious mystical experiences, Peter had a verifiable real-life encounter with Christ in His full glory on the mount. And in contrast with those today who advocate
2Albert Barnes, Notes on the Old Testament: Psalms, vol. 1 (Grand Rapids: Baker, 1974) 171.

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miracles as the necessary proof of God’s power and presence, Peter looked to Scripture as a higher and more trustworthy authority than even such a dramatic experience. Commentator Samuel Cox has written,
Peter knew a sounder basis for faith than that of signs and wonders. He had seen our Lord Jesus Christ receive honor and glory from God the Father in the holy mount; he had been dazzled and carried out of himself by visions and voices from heaven; but, nevertheless, even when his memory and heart are throbbing with recollections of that sublime scene, he says, “we have something surer still in the prophetic word.” . . . It was not the miracles of Christ by which he came to know Jesus, but the word of Christ as interpreted by the spirit of Christ.3
Scripture is the product of God’s Spirit moving upon its human authors to produce His Word in written form (2 Pet 1:20-21). As such, it supersedes even apostolic experiences with Jesus Himself. Perhaps that is why Jesus prevented the disciples on the Emmaus Road from recognizing Him as He “explained to them the things concerning Himself in all the Scriptures” (Luke 24:27). He wanted their faith and preaching to be based on Scripture, not merely on their own personal experience—no matter how moving or memorable that experience might be. If that was true of the apostles, how much more should believers today seek to know God’s Word rather than seeking supernatural or ecstatic experiences. Experience can be counterfeited easily, but not Scripture. It is once-for-all delivered!
God’s sure Word makes the simple wise (v. 7). The Hebrew word translated “simple” comes from an expression meaning “an open door.” It evokes the image of a naive person who does not know when to shut his mind to false or impure teaching. He is undiscerning, ignorant, and gullible. But God’s Word makes him wise. “Wise” speaks of one who not merely knows some fact, but of one who is skilled in the art of godly living. He submits to Scripture and knows how to apply it to his circumstances. The Word of God thus takes a simple mind with no discernment and makes it skilled in all the issues of life. This, too, is in contrast to the wisdom of men, which in reality is foolishness (1 Cor 1:20).
Scripture Is Right, Causing Joy
David adds a third statement about the Scripture’s sufficiency. He writes, “The precepts of the LORD are right, rejoicing the heart.” Precepts are divine principles and guidelines for character and conduct. Since God created human beings and knows how they must live to be productive for His glory, He has placed in Scripture every principle they need for godly living.
God’s precepts, David said, are “right.” Rather than simply indicating what is right as opposed to wrong, that word has the sense of showing someone the true path. The truths of Scripture lay out the proper path through the difficult maze of
3Samuel Cox, cited in Marvin Vincent, World Studies in the New Testament: II Peter (reprint; Grand Rapids: Eerdmans, 1980) 687.

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life. That is a wonderful confidence. So many people today are distressed or despondent because they lack direction and purpose. Most seek answers from the wrong sources. God’s W ord not only provides the light to our path (Ps 119:105), but also sets the route before us.
Because it steers through the right course of life, God’s Word brings great joy. If you’re depressed, anxious, fearful, or doubting, learn to obey God’s counsel and share in the resulting delight. Do not turn to self-indulgent pursuits like self- esteem and self-fulfillment. Focus on divine truth. Therein you will find true and lasting joy. All other sources are shallow and fleeting.
David himself went to Scripture for help when he was discouraged or depressed. In Ps 119:50 he wrote, “This is my comfort in my affliction, / That Thy word has revived me.” Again, David speaks against the futility of the joyless paths men follow, pursuing happiness but never finding it to last.
Even the “weeping prophet” Jeremiah experienced joy amid tremendous human stress because God’s Word was his joy and the delight of his heart (Jer 15:16).
Scripture Is Pure, Enlightening the Eyes
Psalm 19:8 gives a fourth characteristic of Scripture’s utter sufficiency: “The commandment of the LORD is pure, enlightening the eyes.” “Commandment” stresses the Bible’s non-optional nature. It is not a book of suggestions. Its divine mandates are authoritative and binding. Those who treat it lightly place themselves in eternal peril. Those who take it seriously find eternal blessing.
“Pure” could better be translated “lucid”—Scripture is not mystifying, confusing, or puzzling. The synonym “clear” is best. God’s W ord is a revelation— a revealing of truth to make the dark things light, bringing eternity into bright focus. Granted, some things in Scripture are hard to understand (2 Pet 3:16). But taken as a whole, the Bible is not a bewildering book.
Scripture, because of its absolute clarity, brings understanding in place of ignorance, order in place of confusion, and light in place of spiritual and moral darkness. It stands in stark contrast to the muddled musings of unredeemed men, who themselves are blind and unable to discern truth or live righteously. God’s Word clearly reveals the blessed, hopeful truths they can never see.
Scripture Is Clean, Enduring Forever
In Ps 19:9 David uses the term “fear” as a synonym for God’s Word: “The fear of the LORD is clean, enduring forever.” “Fear” speaks of the reverential awe for God that compels us to worship Him. Scripture, in this sense, is God’s manual on how to worship Him.
The Hebrew word translated “clean” speaks of the absence of impurity, filthiness, defilement, or imperfection. Scripture is without sin, evil, corruption, or error. The truth it conveys is therefore absolutely undefiled and without blemish. That truth is pictured in Ps 12:6, where David calls the Word “flawless, like silver refined in a furnace of clay, purified seven times” (NIV).
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Because it is flawless, Scripture endures forever (Ps 19:9). Any change or modification could only introduce imperfection. Scripture is eternally and unalterably perfect. Jesus said, “Heaven and earth will pass away, but my words will not pass away” (Mark 13:31). That guarantees that the Bible is permanent, unchanging, and therefore relevant to everyone in every age of history. It has always been and will always be sufficient.
I once agreed to debate a man who led an “evangelical” homosexual denomination. I asked, “What do you do with the Bible’s condemnations of homosexuality as sin?”
“Oh, come on!” he said. “Everybody knows that the Bible is psychologi- cally unsophisticated, reflecting the views of primitive thinking. The Bible is antiquated in its sociological theory. You cannot go to an ancient document like this and expect to deal with twentieth-century social problems. The Bible ought to stay in its own environment. It needs to be updated with a contemporary understanding of psychological and sociological phenomena.”
It must grieve God when people slander Him by claiming that the Bible is outdated or is not sophisticated enough for our educated society. Scripture needs no updating, editing, or refining. Whatever time or culture you live in, it is eternally relevant. It needs no help in that regard. It is pure, sinless, inerrant truth; it is enduring. It is God’s revelation for every generation. It was written by the omniscient Spirit of God, who is infinitely more sophisticated than anyone who dares stand in judgment on Scripture’s relevancy for today’s society, and infinitely wiser than all the best philosophers, analysts, and psychologists who pass like a childhood parade into irrelevancy.
Scripture Is True, Altogether Righteous
Verse 9 gives the final characteristic and effect of God’s all-sufficient Word: “The judgments of the LORD are true; they are righteous altogether.” “Judgments” in that context means ordinances or divine verdicts from the bench of the Supreme Judge of the earth. The Bible is God’s standard for judging the life and eternal destiny of every person.
Unbelievers can’t know what is true because they are blind to God’s Word. Being deceived by Satan, they search vainly for spiritual truth. But aside from God’s Word they cannot discover ultimate truth about the things that really matter: origins, the purpose of life, morality, values, life, death, destiny, eternity, heaven, hell, true love, hope, security, and every other fundamental spiritual issue.
Recently I received a book on how to deal with depression, which was written by a contemporary psychiatrist. A section entitled “Reprogramming Your Conscious Mind” particularly caught my attention. The doctor’s first suggestion was to shout, “Cancel!” every time you have a negative thought. She also recommended sleep programming— playing a tape recording all night that contains lots of positive feedback. During the day she said you should listen to positive music.
The doctor also thought it would be helpful to cultivate a meaningful spiritual philosophy. She said to find a belief system that works for you—any will
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do—but be sure to avoid people who talk about sin and guilt. Her final point was that you are to find the light in yourself. Unfortunately, that is the best human wisdom can do.4
Jesus illustrated the desperate, hopeless search for truth in human wisdom when He said to a group of unbelievers:
Why do you not understand what I am saying? It is because you cannot hear My word. You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. Whenever he speaks a lie, he speaks from his own nature; for he is a liar, and the father of lies. But because I speak the truth, you do not believe Me. . . . He who is of God hears the words of God; for this reason you do not hear them, because you are not of God (John 8:43-47).
By way of contrast, believers have the truth about everything that really matters. What an enormous privilege to possess the Word of truth!
Because Scripture is true, it is “righteous altogether” (Ps 19:9). The implication of that phrase is that its truthfulness produces a comprehensive righteousness in those who accept it. And because it is a complete and exhaustive source of truth and righteousness, we are forbidden to add to it, take from it, or distort it in any way (Deut 4:2; 2 Pet 3:15-16; Rev 22:18-19).
In Psalm 119 David gives further testimony to the righteous sufficiency of Scripture:
Forever, O LORD,
Thy word is settled in heaven.
I esteem right all Thy precepts concerning everything, I hate every false way.
Righteous art Thou, O LORD,
And upright are Thy judgments.
Thou hast commanded Thy testimonies in righteousness And exceeding faithfulness.
Thy righteousness is an everlasting righteousness, And Thy law is truth.
The sum of Thy word is truth,
And every one of Thy righteous ordinances is everlasting
(vv. 89, 128, 137-38, 142, 160).
Contrary to what many are teaching today, there is no need for additional
4 Priscilla Slagle, The Way Up from Down (New York: Random House, 1987) 218–27.

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revelations, visions, or words of prophecy. In contrast to the theories of men, God’s Word is true and absolutely comprehensive. Rather than seeking something more than God’s glorious revelation, Christians need only to study and obey what they already have!
More Than Much Fine Gold
David concludes that God’s Word is “more desirable than gold, yes, than much fine gold” (Ps 19:10). Scripture is infinitely more precious than anything this world has to offer, perfectly sufficient for every need of life. Thus Scripture assesses its own immense value. As for its ability to satisfy spiritual appetites, David notes that it is “sweeter also than honey and the drippings of the honeycomb.” To David, meditating on God’s Word was a source of great pleasure and enrichment. It meant more to him than the sweetest things in life.
Nothing this world has to offer is more precious than God’s Word. I have a friend who collects rare Bibles. He owns a wonderful collection, with one Bible dating back to the fourth century. But my favorite is a Bible from sixteenth-century England, one of the earliest printed copies of God’s Word. The top third of this Bible is covered with the blood of its original owner. My friend let me hold it in my hands, and tears came to my eyes as I leafed through it.
How did blood get on the pages of that Bible? When Bloody Mary ruled England, she terrorized Protestants, murdering as many as she could. Her soldiers would spill the person’s blood, then take his Bible and dip it deep into the blood. A few of those Bibles have been preserved and are known as Martyrs’ Bibles. Scientists have tested the paper and confirmed that the dark stains on every page of my friend’s Bible are human blood.
I examined that Bible carefully, page by page. I could see where it was well worn from being studied. There are water stains, as if from tears, and places where a thumb had frayed favorite pages. This was someone’s most valuable possession, and his or her blood is there to prove it.
In sad contrast, however, contemporary Christians tend to take their Bibles for granted, forgetting that many have given their lives just to own one copy. If the church today placed as high a value on God’s Word as those martyrs did, perhaps there would not be so many people running off to experts in human theory and seeking counsel other than the perfect wisdom God gives us in His Word.
I am convinced that many who submit to various kinds of extrabiblical therapy do so precisely because they are looking for a way of solving their problems without surrendering to what they know God’s Word requires of them.
Scripture has not failed them—they have failed Scripture. Many have never learned to let the Word of Christ richly dwell within them, as Paul instructs in Col 3:16. They have treated Scripture in a cursory way and never plumbed its depths. Their sinful neglect inevitably bears the fruit of doctrinal confusion and spiritual impotence. Because they never disciplined themselves to live according to biblical principles, they are now abandoning Scripture for worldly alternatives. They turn to
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psychoanalysis to solve their problems, to science to explain the origin of life, to philosophy to explain the meaning of life, and to sociology to explain why they sin. Churches, schools, and seminaries have thus made themselves vulnerable to the influence of such teachings.
In Ps 19:11 David concludes his hymn on the sufficiency of Scripture: “Moreover, by [Thy judgments] Thy servant is warned; / In keeping them there is great reward.” The warnings of Scripture help to protect against temptation, sin, error, foolishness, false teachers, and every other threat to our spiritual well-being. And to heed those warnings brings great reward. It is not a material prize; the Hebrew word for “reward” speaks of a spiritual blessing, not temporal riches. It is the settled joy and rest that come to those who live by God’s Word.
There is no substitute for submission to Scripture. Your spiritual health depends on placing the utmost value on the Word of God and obeying it with an eager heart. If you think you can find answers to your spiritual problems through human counsel or worldly wisdom, you are forfeiting the most valuable and only reliable source of answers to the human dilemma. Do not relinquish the sweet, satisfying riches of God’s Word for the bitter gall of this world’s folly.
David ended this psalm by praying, “Let the words of my mouth and the meditation of my heart / Be acceptable in Thy sight, O LORD, my rock and my Redeemer” (v. 14). How can we be assured of having such acceptable thoughts and meditations? Joshua 1:8 gives us the answer and the results: “This book of the law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it; for then you will make your way prosperous, and then you will have success.”

More on Spiritual Formation

from Dr. Gary Gilley

Almost everyone on the cutting edge of Christianity is talking about spiritual formation. From books to magazine articles to sermons to seminary courses, spiritual formation is a hot topic. What is spiritual formation? What does it teach? Is it something to embrace, ignore or fight? With this edition of Think on These Things I want to begin an examination of these questions and more. Lord willing, all of the TOTTs articles in 2012 will be devoted to detailing and evaluating some aspect of what some have called the “Spiritual Formation Movement.” In this lead article I intend to offer a definition of spiritual formation, trace its origins, mention a few of its practices, illustrate its recent popularity, and briefly identify its strengths and dangers.

In Search of a Definition

When the average person speaks of spiritual formation they assume that it is a modern or trendy synonym for discipleship. Throughout church history, in obedience to the Lord’s command found in the Great Commission (Matt 28:19-20), the church has dedicated itself to the task of making disciples, or followers of Jesus Christ. Perhaps growing weary of using the same word all the time, some more creative people have substituted other words such as mentoring, although that word is taken out of a secular context rather than a biblical one. Mentoring usually implies a one-on-one effort in which a more mature Christian is training a less mature believer as in, “I was mentored by Joe.” I think the word mentoring, simply because of its implications, common use, and background, is not the best word to describe what Scripture calls “making disciples.” When we examine the New Testament we find that disciple making is not the prerogative of individuals only, but also of the church. That is, disciples are made not by one-on-one relationships so much as by the ministry of the fuller body of Christ. While we can all point to special people in our lives who have been instrumental in our spiritual growth, and while we should all be actively involved on some level in discipling others, and while most dedicate their discipling efforts to a few people, potential disciples need the balance of the wider membership of the church to become the followers of Christ that the Lord intends (Eph 4:11-16; 1 Cor 12). It is best, it seems to me, to stay with the biblical terminology which serves us well in understanding the task before us.

While the term “mentoring” is still used by some, it would appear that “spiritual formation” has supplanted both it and “discipleship” in the vocabulary of many. However, spiritual formation is not equivalent to discipleship, or mentoring for that matter. Some trace the roots of the Spiritual Formation Movement to 1974 when Father William Menninger, a Trappist monk, found an ancient book entitled The Cloud of Unknowing in the library at St. Joseph’s Abbey in Spencer, Massachusetts. This 14th century book offered a means by which contemplative practices, long used by Catholic monks, could be taught to lay people. As Menninger began teaching these contemplative practices, his abbot, Thomas Keating, along with Basil Pennington, another Trappist monk, began to spread the concepts Menninger was teaching.[1] But it was Richard Foster’s 1978 book, The Celebration of Discipline, that launched the popularity and present interest in spiritual formation. It was by this landmark book, described by Christianity Today as one of the ten best books of the 20th century, that Catholic and Eastern Orthodox disciplines, practiced by the Desert Fathers and Mothers[2] as well as monks and hermits, were introduced to evangelicalism. These disciplines were not completely unknown to evangelicals who were familiar with church history, but they were now being repackaged and offered as a means of spiritual growth and maturity. In fact, the implication was that without the use of these ancient contemplative methods true “spiritual formation” was not possible. Long accepted biblical disciplines, such as Bible study and prayer, were framed as quaint and simplistic. Worse, believers were told that these biblical disciplines were forged from a Western “worldview of the head.” If the believer wanted to move deeply into the things of God, such practices were not enough, for they never really reach the heart, leaving the unsuspecting Christian with little more than a superficial intellectual knowledge of the divine with no depth. Bruce Demarest, long time Professor of Christian Theology and Spiritual Formation at Denver Seminary states, “The heart discovers and experiences God; reason demonstrates and explains God.”[3] The same author quotes Brennan Manning as saying, “The engaged mind, illumined by truth, awakens awareness; the engaged heart, affected by love, awakens passion.”[4] The rather explicit implication throughout spiritual formation literature is that Bible study feeds the head, but if one wants to feed the heart they must turn to the spiritual disciplines.

As more and more authors, teachers, publishers and schools began to echo the same refrain evangelicals became intimidated. They did not want to be left out of the newest, and supposedly best, means of discipleship and so they began to read and listen to these new contemplative teachers. As they did so they found that almost every spiritual formation book and sermon opened by tapping into the innate dissatisfaction that all believers recognize. It goes something like this: “Are you not tired of the Christian life you have been living? Don’t you grow weary of reading the Bible, praying, and going to church? Wouldn’t you really like to enter into the very depth of your soul and encounter God in indescribable experiences that will radically change you forever? If so, then you must learn and live out the disciplines that have been used by the historic church almost since its inception. Read this book (or take this course or go to this renewal retreat or work on this degree, etc.) and we will teach you what the spiritual masters of the past knew but that we have long forgotten.”

On the basis of such promises the modern Spiritual Formation Movement was birthed and now flourishes. It sometimes goes by different handles such as Contemplative Spirituality or simply the Spiritual Disciplines, but they all refer to the same thing. Bruce Demarest offers this definition in his book Satisfy Your Soul, “Spiritual formation is an ancient ministry of the church, concerned with the ‘forming’ or ‘shaping’ of a believer’s character and actions into the likeness of Christ.”[5] Richard Foster would agree, “Christian spiritual formation is a God-ordained process that shapes our entire person so that we take on the character and being of Christ himself.”[6] This sounds much like the definition of discipleship as found in Scripture, but before we relax let’s return to Professor Demarest, who tells us that spiritual formation is not only concerned with orthodox doctrine but with “many practices that open [us] up to the presence and direction of God.”[7] This rather benign comment actually unlocks the door to the Spiritual Formation Movement and how it differs from biblical discipleship. What distinguishes spiritual formation from discipleship is not in its basically similar definition, but its source, its practices, and its philosophy.

Source

Perhaps one of the most important factors to understand when analyzing spiritual formation is its source or origin. Its teachers are fond of stating that their disciplines have old roots, going back to the earliest days of the church. Dan Kimble, in his book The Emerging Church, calls this the vintage church, while Robert Webber, author of Ancient-Future Faith, refers to it as the classic stage of church history (approximately the second through the sixth century). Such men have grown tired of superficial church life that has dominated much of Christianity since the insurgence of the “seeker-friendly” model. They desire something with more substance and more historical connection than what the modern church experience offers. They suggest we study the past and pattern our lives and churches after the rich and vibrant spiritual dynamics that we supposedly find there.

I believe these men almost get it right – almost. In fact, we do need to look to the past to see how we should live and function in the present. The problem is that the spiritual formation leaders do not go back far enough. In their march into the past they stop at the classical or vintage age of church formation instead of returning to the New Testament Scriptures. This is the fatal flaw in the whole movement. The early church (post-apostolic, not New Testament church) did many things right and many things wrong. Its pronouncements, views, rituals, organizations, and structures can be examined with profit, but they were not without error. I recently taught a course on the history of Christian doctrine using as a textbook John Hannah’s excellent book Our Legacy. In that course of study I found it most discouraging to discover how very quickly the early church departed from the teaching of the epistles. Both doctrinally and ecclesiastically the church, during the “classical” stage, moved beyond the inspired Word of God to establish its own views, doctrines, philosophies, rituals and formats.

On a doctrinal level all one has to do is read a few pages in the highly acclaimed (by those who promote spiritual formation) Ancient Christian Commentary on Scripture series. This 27-volume set (including the Apocrypha) is designed to enlighten this generation concerning the views of the early church fathers and theologians. The need for such a series is stated in the flyleaf of each volume, “Today the historical-critical method of interpretation has nearly exhausted its claim on the biblical text and on the church. In its wake there is a widespread yearning among Christian individuals and communities for the wholesome, the deep and the enduring.” In other words, it is time to abandon the historical-grammatical hermeneutical method and return to the fanciful and allegorical methods of the early church fathers. When you read the interpretations found in these volumes, you begin to wonder if some of the early church fathers are even reading the same Bible. Many (not all, of course) of the comments on the various texts are so whimsical and imaginative that any hope of a normal understanding of Scripture is lost. What this commentary series demonstrates very well is why and how the church went astray early in its history. When you twist Scripture to mean anything you want it to mean, where you end up can be quite bizarre.

A good example of what emerged from this type of hermeneutic is the monastic movement in which the so-called Desert Fathers and Mothers migrated to the Egyptian wilderness to live as hermits and supposedly contemplate God. In misguided zeal (and without direction from Scripture) these men and women would often starve themselves, expose their bodies to the elements, go as long as possible without sleep and live isolated from civilization. Under these peculiar and extreme conditions many of them claimed to have visions and encounters with the Lord that normal Christians did not have. As a result, some declared these individuals super-saints and their visions and dreams as revelatory words from the Lord. They were elevated to the status of Christian celebrities. These are the very ones that Richard Foster, Dallas Willard, and Bruce Demarest call “spiritual masters” and from whom they draw their understanding of spiritual formation. As we will see time and time again, the teachings, methods, and concepts behind the Spiritual Formation Movement are drawn from these early contemplative hermits, as well as the medieval monks and nuns, principally from the Counter-Reformation period, not from Scripture.

It is absolutely essential to get this connection early in our study. Many, if not most, of the disciplines and instructions found within spiritual formation are not drawn from Scripture; they are drawn from the imaginations of men and women passed along through tradition. Demarest tells his readers that for help in spiritual formation we are to “turn to our Christian past – to men and women who understood how the soul finds satisfaction as we grow in God, and how His Spirit finds a more ready home in us.”[8] And just who are these people to whom we are supposed to turn?” Demarest suggests John of the Cross, Henri Nouwen, Francis of Assisi, Teresa of Avila, the desert fathers and mothers, and the Christians mystics.[9] Other highly touted mystics include Thomas Keating, Thomas Merton, Francis De Sales, Thomas Kelly, Madame Guyon, Theophan the Recluse, Ignatius of Loyola, Meister Eckhart, and Julian of Norwich. Virtually every author who has written a book on spiritual formation draws his understanding of the Christian life, and especially Christian experiences, from this stable of mystics. In other words, spiritual formation is not founded on the New Testament Scriptures but mostly on the experiences of Roman Catholic mystics, with a few Eastern Orthodox and Quakers thrown into the mix. This is important to understand from the beginning of our study, so I will repeat: the Spiritual Formation Movement is not based on Scripture but on the experiences, writings, and imaginations of those who teach a false gospel and misunderstand the Christian life as detailed in God’s Word.

With this in mind, we need to turn to the practices deemed absolutely essential by the mystics for spiritual formation. These are usually termed spiritual disciplines. What disciplines are we talking about?

Disciplines

John Ortberg, a former teaching pastor at Willow Creek Community Church, describes spiritual disciplines as “any activity that can help me gain power to live life as Jesus taught and modeled it. How many spiritual disciplines are there? As many as we can think of.”[10] Is this the case? Can virtually any activity be turned into a spiritual discipline? Does God sanction all spiritual practices and endorse them as means of progressive sanctification? Biblical disciplines, which are indispensable for spiritual growth and discipleship, are, of course, positive things. But man-made disciplines are at best optional and are certainly not essential for spiritual growth, or else God’s Word would have commanded them and provided instruction for their use. Scripture clearly speaks of the discipline of Bible study (John 17:17; Psalm 1; Psalm 19; 2 Tim 3:15-4:6) as necessary for sanctification. Likewise prayer is mentioned as being a source of spiritual development (Heb 4:15-16). And the need for the body of Christ, both in the teaching of truth and mutual ministry (Eph 4:11-16; Heb 10:24-25), can be clearly found. But when we stray much beyond these we run into trouble. Nevertheless, the Spiritual Formation Movement offers long lists of disciplines that are essential for spiritual development.

Foster, in his Celebration of Discipline, provides a chapter each on the following disciplines: mediation, [contemplative] prayer, fasting, study, simplicity, solitude, submission, service, confession, worship, guidance, and celebration. InterVarsity Press has a line of books it calls Formatio which offers individual books designed to teach each of the above disciplines plus the sacramental life, silence, journaling, spiritual mentoring, pilgrimage, Sabbath keeping, sacred reading (lectio divina), and the need for spiritual directors. Thomas Nelson Publishing has recently published an 8-volume set they call “The Ancient Practices Series.” The first book, written by Brian McLaren (which ought to tell the discerning reader something), is Finding Our Way Again: The Return of the Ancient Practices. The other books in the series are: In Constant Prayer, Sabbath, Fasting, Sacred Meal, Sacred Journey, The Liturgical Year and Tithing, all teaching spiritual disciplines derived from the mystics rather than from the New Testament. NavPress offers its “Spiritual Formation Line” to promote the spiritual disciplines. Many other major Christian publishers are following suit including Zondervan, which links with Youth Specialties to offer books aimed toward teaching young people and adults the contemplative life. Even from the pens of more conservative authors it is almost rare to read a recently published book that does not quote at least a few mystics. Some of the more prominent authors in the field include: Richard Foster (of course), Dallas Willard, Phyllis Tickle, Robert Benson, Dan Allender, Scot McKnight, Nora Gallagher, Adele Calhoun, David deSilva, Ruth Barton, Jan Johnson, Lynne Baab, Diana Butler Bass, Helen Cepero, Leighton Ford, Larry Crabb, Calvin Miller, Tricia McCary Rhodes, Mindy Caliguire, Albert Haase, Eugene Peterson, M. Robert Mulholland Jr., Gordon Smith, Brian McLaren, John Ortberg, Mark Yaconelli, Brennan Manning, Bruce Demarest, and Kenneth Boa. And this might be barely scratching the surface.

Future Think on These Things articles will directly address and critique many of these disciplines but for now it is important to note that Scripture does not teach that any of these (as defined in most spiritual formation literature) are a means of spiritual growth, sanctification or discipleship. Some of the spiritual disciplines encouraged are mentioned in the Word, yet very little specific detail is given on how they are to be observed or their purpose. Take fasting for example. Every reader of Scripture knows that fasting is mentioned on numerous occasions, but few comprehend its purpose and function. At no point in the Bible are we told that fasting enhances spiritual growth, or produces spiritual formation, although it has spiritual implications (we will look specifically at fasting in a future article).

If the spiritual disciplines, as are being taught by the leaders of the Spiritual Formation Movement, are not actually found in Scripture, how can Christian authors be so assertive in recommending them? They often do so because they are convinced that the human authors of Scripture were strong practitioners of the spiritual disciplines, but the disciplines were so much a part of first century life that the inspired authors saw no need to mention them in the New Testament. Dallas Willard, the “mentor” of Richard Foster, writes that Paul, for example, lived out the spiritual disciplines but did not write about them in the epistles for, “Obviously…for him and the readers of his own day, [there would be] no need to write a book on the disciplines for the spiritual life that explained systematically what he had in mind…But quite a bit of time has passed – and many abuses have occurred in the name of spiritual disciplines [since that time].”[11]

What Willard is saying is that the only reason Paul and the apostles did not write about the disciplines is because they were already being practiced and modeled by the apostles to such an extent that no one at the time needed more information and insight into them. This is of course not only an argument from silence but a bit ludicrous as well. Did not the believers see Paul modeling prayer, preaching, body life and the study of Scripture? If so, why did he bother to write about the importance of these while completely ignoring many of the disciplines about which spiritual formation leaders are excited? The answer to this question is of extreme importance. Willard believes that, if Christians today are to live as the apostles and early disciples did, it is important that they somehow share in their experience but since, of course, we do not live with them, all we can do is read about their lives. This leaves us alienated from the lives of early disciples and therefore lacking in their spirituality. What can we do? “The only way to overcome this alienation from their sort of life,” Willard suggests, “is by entering into the actual practices of Jesus and Paul as something essential to our life in Christ.”[12] By this he means that we must engage in the spiritual disciplines that he assumes the early believers practiced (although we are never told so in the New Testament, nor mandated to do so).

This leads us to a fork in the road early in our studies. Do we, as believers in sola Scriptura, take our marching orders from the written Word, or do we look to the “white spaces” in Scripture to determine how we live? Do we actually believe that the Lord has given us in Scripture the teachings and practices He wants us to follow, or do we believe that we must supplement the authentic words of God with our imagination and traditions of men? This is increasingly becoming an issue within almost all branches of evangelicalism. Once it is accepted that we can enhance the Christian life by augmenting the inspired words of Scripture there is no limit to where we might end up. Take Bruce Demarest for example. As a lifetime conservative professor at a strong evangelical seminary, when he was first exposed to spiritual formation he resisted but in time he claimed he got over his biases and accepted the teachings behind it. He writes, “Admittedly I found that certain beliefs and traditions remained foreign to me, being based more on tradition than solidly on Scripture. All denominations have their blind spots. But I also found that, once I got past my old prejudices and misunderstanding, I accepted more than I rejected.”[13]

Philosophy

The Spiritual Formation Movement is concerned more about individual experience than biblical knowledge or truth. This does not mean that adherents are totally uninterested in the Bible, and some would know it well. But the emphasis is on what a person experiences through the Bible more so than what they learn. Contemplatives, such as Dallas Willard and Richard Foster, will strongly encourage Bible reading and prayer but they mean something different from what most Christians mean when they reference the same terms. As we will see in future articles, contemplative prayer is not the same as prayer defined biblically; “sacred reading” (also called lectio divina) of Scripture is not the same as Bible study; meditation (mystically encountering God) is not the same as knowing God and so forth. Many of the same terms are used, but as the classical liberals, and the more recent emergents, are fond of doing, they take our terms, including biblical ones, and give them new definitions and twists.

Many of the spiritual disciplines that are supposedly necessary for spiritual formation are either not found in the Bible, or have been redefined to mean something foreign to the scriptural meaning. We are being told that disciplines such as silence, journaling, or observing the liturgical calendar will transform our lives even though God’s Word does not advocate these things as means of spiritual growth. This puts the sincere Christian on the horns of a dilemma: Does Scripture actually “equip [the believer] for every good work” (2 Tim 3:17) as it promises, or does it not? If the Word is in need of being supplemented by the traditions, practices, and methods of people, which ones are we to choose – and, more importantly, how would we know which ones would be helpful? Do we determine such things by looking to the past and decreeing a particular set of hermits or mystics, who claimed visions and dreams and supernatural encounters with God, as our guide? And if so, which of the mystics get the nod as “spiritual masters” since many of their claims were mutually contradictory and highly fanciful? Or perhaps we should look to pragmatism as our guide. In other words, if it works for you then go for it. This seems to be the collective wisdom of spiritual formation teachers – if it works it must be from God, even if not sanctioned in Scripture.

There are at least two ways spiritual formation leaders attempt to establish a biblical foundation for the disciplines. The first has already been alluded to: ancient people were already practicing disciplines and so direct revelation from God was not necessary. Willard writes,

Thoughtful and religiously devout people of the classical and Hellenistic world, from the Ganges to the Tiber, knew that the mind and body of the human being had to be rigorously disciplined to achieve a decent individual and social existence. This is not something St. Paul had to prove or even explicitly state to his readers – but it also was not something he overlooked, leaving it to be thought up by crazed monks in the Dark Ages. It is, rather, a wisdom gleaned from millennia of collective human experience.[14]

In other words, the wisdom of collective human experience has recognized the need for religious disciplines, therefore a word from the Lord was unnecessary in biblical times. But the reality is that “collective human experience” and wisdom, especially in regard to religion, is self-deceiving (Prov 14:12). Man cannot comprehend God apart from divine revelation. The wisdom of collective human experience has resulted in every sort of human-created religion, all of which ultimately lead people astray. The wisdom of man never draws people to God or His ways (James 3:13-18). This was one of the key reasons that Jesus Christ came to earth; it was necessary for Him to “explain” God to us, otherwise we could never understand Him (John 1:18).

This takes us directly to the second way spiritual formation leaders attempt to lay a biblical foundation for what they teach. They make the claim that spiritual disciplines were practiced by Jesus and the apostles followed suit, therefore we are to do the same thing. Willard tells us, “The key to understanding Paul is to know that…he lived and practiced daily the things his Lord taught and practiced…Paul followed Jesus by living as he lived. And how did he do that? Through activities and ways of living that would train his whole personality to depend upon the risen Christ as Christ trained himself to depend upon the Father.”[15] What kind of practices does Willard have in mind? Here is a sample, “It is solitude and solitude alone that opens the possibility of a radical relationship to God that can withstand all external events up to and beyond death.”[16] None of us would deny that Jesus went away on occasion to pray or rest, as did Paul and the other apostles. Nor would any doubt the benefit of spending time alone with the Lord. But when we are told that “it is solitude and solitude alone that opens the possibility of a radical relationship to God,” I think it would be nice to have at least one proof text that actually says this. Where in Scripture does God make such a statement? One of the problems facing the evangelical church today is that too many men and women are setting themselves up as the final authority on the Christian life. We need to remember that no matter how famous, successful or popular Christian leaders may become, their authority rests solely on the revealed Word of God, not their own personality or intellect.

One of the points that spiritual formation adherents miss is that the New Testament does address their approach to spirituality. In Colossians 2:20-23 Paul clearly tells us that many of the disciplines that were being promoted then, as well as today, have no spiritual value at all. He asks the Colossians, “Why do you submit yourselves to decrees, such as, ‘Do not handle, do not taste, do not touch!’ (which all refer to things destined to perish with the using) – in accordance with the commandments and teachings of men? These are matters which have to be sure, the appearance of wisdom in self-made religion and self-abasement and severe treatment of the body, but are of no value against fleshly indulgence.”

The essence of the Spiritual Formation Movement is that through the use of their recommended disciplines our fleshly nature will be tamed and we will grow to become like Christ. Willard writes, “[Paul’s] crucifixion of the flesh, and ours, is accomplished through those activities such as solitude, fasting, frugality, service, and so forth, which constitute the curriculum in the school of self-denial and place us on the front line of spiritual combat.”[17] But the inspired apostle says the exact opposite. Bodily discipline does not control “fleshly indulgence.” Victory over sin and spiritual growth is the work (fruit) of the Holy Spirit (Gal 5:16-26) which is cultivated when we make use of the means that Scripture specifically prescribes, not the practices that have been invented or distorted by men.

Strengths and Dangers

On the positive side, we applaud anyone who sincerely wants to become more like Christ. The Spiritual Formation Movement has recognized a genuine lack in the spiritual lives of many who claim to follow the Lord. Many have gone to church, read the Bible, spent time in prayer, and have a good handle on doctrine, but they have no quality of spiritual life. Admittedly, all of us experience dry spells in our spiritual journey and at such times we are vulnerable to a charismatic speaker, a well-written book, or a moving retreat. None of this is negative, unless what is being taught lacks biblical authority. At times these dry seasons are instruments of God to prepare our hearts for lessons He will teach. At other times we need to recognize that we may very well have left the path of true discipleship and need to return to the way laid out for us in the Word. The real danger is that we will turn to the wrong sources for our answers. This is what spiritual formation is doing.

Richard Foster wrote in 2004,

When I first began writing in the field in the late 70s and early 80s the term "Spiritual Formation" was hardly known, except for highly specialized references in relation to the Catholic orders. Today it is a rare person who has not heard the term. Seminary courses in Spiritual Formation proliferate like baby rabbits. Huge numbers are seeking to become certified as Spiritual Directors to answer the cry of multiplied thousands for spiritual direction.[18]

This demonstrates well the popularity and spread of spiritual formation. Something that was only known in esoteric Roman Catholic circles less than 40 years ago is now demanding a front row seat in evangelical life. What has changed? The doctrines and teachings of Catholicism have not budged, but the willingness of evangelicals to compromise with the theology and practices of Rome have. As a matter of fact, even those who are soundly in conservative evangelical camps are willing to ignore huge doctrinal differences in order to experience a vitality of life that they, for whatever reason, have come to believe the Catholic contemplatives have to offer. Yet I believe that Michael Horton is correct when he warned,

We want to have direct, intuitive supernatural experiences. But God has determined that we derive all our knowledge of Him, not through direct encounters, but through the written Word, the Bible, and in the Person and work of His incarnate Son.[19]

What Scripture offers in the way of Christian experience and what spiritual formation offers are two different things, as I hope to demonstrate in the articles to come.

Conclusion

While some use “spiritual formation” as a synonym for discipleship, this is a mistake. However spiritual formation is officially defined, the means of spiritual formation within the movement is always spiritual disciplines drawn almost entirely from Roman Catholic and Eastern Orthodox mystics. Some evangelicals attempt to clean the disciplines up and redeem them for non-Catholic use, but the fact remains these disciplines are not taught in Scripture as channels for spiritual growth and discipleship.

Many are turning to spiritual formation at this time due to their own disappointments with their spiritual lives. When someone recommends the spiritual disciplines “which the church has always practiced throughout its history” (without mentioning that this is a reference to mystics within the Catholic and Orthodox traditions), some will naïvely jump at the opportunity. But as John MacArthur warns in another context,

Lifeless, dry orthodoxy is the inevitable result of isolating objective truth from vibrant experience. But the answer to dead orthodoxy is not to build a theology on experience. Genuine experience must grow out of sound doctrine. We are not to base what we believe on what we have experienced. The reverse is true. Our experiences will grow out of what we believe.[20]

Spiritual dry spells and dead spots are an inevitable part of the Christian life. Sometimes they are just normal mood cycles, at other times they are rooted in true spiritual concerns and sins. The disciple of Christ should pay attention to such times, for the Lord is at work. But the solution is not to turn to experiences and methods springing from the traditions of the past; it is found in returning to Scripture and through the power of the Holy Spirit living out the revelation the Lord has given us.

I must caution that the position I take will draw heavy criticism. Demarest attempts to ward off critiques of the Spiritual Formation Movement by saying, “The criticisms levied against the renewal of evangelical spirituality today reflects a lack of humility and charity. The excoriation of many Christian movements and leaders communicates the message that ‘I alone have the truth’ and ‘the majority of faithful Christians today are wrong.’”[21] But this constitutes no argument at all, rather it is an attempt to silence and intimidate those who challenge spiritual formation. The proper rebuttal to Demarest is to argue that anyone claiming that “I alone have the truth” would be truly arrogant and lacking in charity. However, to claim that the Lord alone has the truth and He has revealed that portion of truth He wants us to know in Scripture (Deut 29:29) is a different matter. If in fact the Lord has given us the authoritative Word to teach us that which we should know and how we should live, it would seem the wisest, kindest and most God-honoring thing we could do to believe, teach and live exactly as He has instructed us. In fact, it is the height of arrogance to do otherwise. Instead of chasing after the experiences and traditions of men we should rather delve deeply into the Word of God and live out the experiences He has designed for His followers.

What us the spiritual formation movement?

Question: "What is the spiritual formation movement?"

Answer: The spiritual formation movement is very popular today. It is, however, in many ways a move away from the truth of God's Word to a mystical form of Christianity, and it has infiltrated, to some degree, nearly all evangelical denominations. This idea of spiritual formation is based on the premise that if we do certain practices, we can be more like Jesus. Proponents of spiritual formation erroneously teach that anyone can practice these mystical rituals and find God within themselves.

Too often, adherents of the current spiritual formation movement believe the spiritual disciplines transform the seeker by his or her entering an altered realm of consciousness. The spiritual formation movement is characterized by such things as contemplative prayer, contemplative spirituality, and Christian mysticism.

True biblical spiritual formation, or spiritual transformation, begins with the understanding that we are sinners living apart from God. Our faculties have been corrupted by sin so that we cannot please God. True spiritual transformation occurs as we yield ourselves to God so that He may transform us by the guidance and power of the Holy Spirit. At least half of every New Testament epistle is geared toward how to live a life well pleasing to God—by obedience and submission to the Holy Spirit in all things. Scripture does not only call us the redeemed, saved, saints, sheep, soldiers, and servants, but teaches us that only through the power of the Spirit we can live up to what the names mean.

The following passages address various aspects of spiritual formation, the work of God in the life of the believer.

"For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren" (Romans 8:29). Here is the aim of transformation: that we may be like Christ.

"But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord" (2 Corinthians 3:18). This is part of a passage that teaches that we are changed into the image of Christ not by following rules and laws, but by following the leading of the Spirit by faith.

"At one time we too were foolish, disobedient, deceived and enslaved by all kinds of passions and pleasures. We lived in malice and envy, being hated and hating one another. But when the kindness and love of God our Savior appeared, he saved us, not because of righteous things we had done, but because of his mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit, whom he poured out on us generously through Jesus Christ our Savior, so that, having been justified by his grace, we might become heirs having the hope of eternal life" (Titus 3:3-7).

Here, Paul reminds us of our before-and-after life. We have responded to the "kindness and love of God" shown to us by the death of Christ for our sins, repented of our sins, and now respond to the Spirit’s continual prompting and empowerment to live differently as God's children. As a result, we have been transformed by the "rebirth and renewal by the Holy Spirit" (v. 5). This, then, is true spiritual formation—the reforming of our spirits by His Spirit into the image of Christ.


Read more: http://www.gotquestions.org/spiritual-formation.html#ixzz3WW9ndHO7

The Resurrectjon of Jesus

The Resurrection of Jesus
Jesus' vindication involves the exercise of God's power bringing him to life in a new, glorified state. After the discovery of the empty tomb (vv. 1-12), Luke narrates the conversation with the Emmaus-bound disciples, an account unique to him (vv. 13-35). Then follows the Gospel's closing scene, where Jesus visits the disciples (vv. 36-53). This final visit also is unique to Luke. Here Jesus appears to them (vv. 36-43) before giving them final instructions and departing (vv. 44-53).

A key feature of this section is the note of surprise among the disciples that Jesus is raised. Among the women, the disciples and the Emmaus travelers there is no hint that resurrection was anticipated. Such surprise is important, because it shows that even Jesus' own followers had to be convinced of his resurrection. They were not a gullible group that simply took resurrection as a given. Their surprise itself might seem strange, given Jesus' predictions of his resurrection as early as 9:22. But as late as 18:34, it is clear that the disciples never grasped the point of what Jesus was promising.

God's power underlies Jesus' resurrection. In addition, Scripture's claim (24:44-47), Jesus' promise (24:5-7), the angelic messengers' testimony (24:3-5, 23) and the testimony of disciples, both men and women, make up an impressive range of witnesses to this event (24:1-35). God's power stands behind the resurrection, because a passive verbal idea points to God's being responsible for it. This event is part of the reassurance Luke promised Theophilus in 1:1-4. The resurrection leads to the ascension and the events that grow from it.

As we come to the end of the Gospel, it is important to recall that Luke is only half finished with his story. The sequel comes in Acts. The resurrection-ascension is the link between the two volumes. That Luke regards the ascension as crucial is clear from Peter's speech in Acts 2. Now that Jesus is raised and seated at God's right hand, the mediating Ruler at the Father's side can pour out the blessing of God's Spirit (Acts 2:30-36). As the first ten chapters of Acts will make clear, the gospel can go to all because Jesus is Lord of all. The apostle Paul becomes the supreme example of a mission to all of humanity.The Resurrection Discovered (24:1-12)

First thing in the morning, the women come to the tomb with their spices, fully expecting to find Jesus' remains. All the accounts agree that it was early morning. Matthew 28:1 and Mark 16:2 refer to the dawn or early morning, while John 20:1 notes that it was still dark when they started their journey.

The following point cannot be stressed too strongly: these women did not go believing in resurrection. They did not go to check and see if the tomb was empty. The fact that they took spices along to anoint the decaying body shows what they expected to find, and this despite six resurrection predictions in Luke. So the first people who had to be convinced of the resurrection were the disciples themselves. They may have belonged to the era of the ancients, but they did not think as a matter of course that resurrection would occur. In a real sense they were the first skeptics to become convinced that Jesus was raised!

The first hint that something had happened was the rolled-away stone. This stone, as was typical of ancient tombs, had covered the entrance. It was laid in a channel that had been carved out for it. While Mark 16:3 shows that the women had debated how they would get the heavy stone moved, Luke simply presents what confronts them on their arrival: They found the stone rolled away from the tomb, but when they entered, they did not find the body of the Lord Jesus.

The women are at a loss, stymied, filled with perplexity. Their quandary is broken by the appearance of two men in clothes that gleamed, a description that suggests Luke means angels. Heavenly appearances are often bright (9:29; 10:18; Acts 9:3; 22:6). Any doubt that Luke means they are angels is removed in verse 23. The presence of the pair may invoke the "two witnesses" theme of the Old Testament (Deut 19:15). Luke's noting of two angels corresponds with John 20:12, while Matthew 28:2-4 and Mark 16:5 mention only one figure. The angelic appearance frightens the women, who bow to the ground in reverence. They know heaven is visiting the earth (Dillon 1978:26-27). The reason becomes clear in the angels' response.

It begins with a mild rebuke that is also an explanation: "Why do you look for the living among the dead?" Put simply, Jesus is alive, so do not expect to find him in a tomb. Then the angels ask them to recall the promise he made to them in Galilee. "Remember how he told you, . . . `The Son of Man must be delivered into the hands of sinful men, be crucified and on the third day be raised again' " (9:22; 18:32-33). God is not surprised at Jesus' resurrection, and neither should they be surprised. Jesus' authority is summarized in the crucial Son of Man title. Here is a man who bears the authority of deity, through judgment given over to him by the Ancient of Days (Dan 7:13-14). Luke 22:69 is coming to pass. In fact, the key term dei ("it is necessary") is used here to express the idea of divine design. God, the great cosmic director, has orchestrated what took place here (compare Acts 2:22-24). From the arrest through the death to the resurrection, Jesus walked in God's will. The women need not have wasted their money on the spices to preserve Jesus' body; God has taken care of it and has been in control all along.

The angels' words bring Jesus' words back to mind. The women cannot keep to themselves what has just happened--they return to tell the eleven and those with them. The entourage had included a large group of women, but Luke only names Mary Magdalene (8:2), Joanna (8:3) and Mary the mother of James (Mk 16:1).

Though the women are convinced, the rest are not. They come to belief slowly. Many of the disciples are originally skeptics about resurrection. At first they regard the women as hysterical, telling an idle tale. Leros (NIV nonsense), used here for "idle tale," was used in everyday Greek to refer to the delirious stories told by the very sick as they suffer in great pain or to tales told by those who fail to perceive reality (4 Maccabees 5:11; Josephus Jewish Wars 3.8.9 405). The other disciples think these women must be dreaming. Luke notes most of them do not believe their story, except for perhaps one or two present.

Yet Luke 24:12, if a part of the original document, indicates that Peter cannot sit still upon hearing the report. He has learned to trust what Jesus predicts. So he gets up and runs to the tomb, sees the linen clothes by themselves and departs. He wonders, or marvels, about what has come to pass. There is a little debate among interpreters whether Peter believes at this point. In fact, most doubt it, arguing that the term "marveling" (thaumazo; NIV wondering) is ambiguous (see 4:22; 11:38; Acts 13:41). But surely it is hard to call Peter doubting here, and the term can be positive (as in Lk 1:21, 63; 2:18, 33; 7:9; 8:25; 11:14; 20:26; 24:41; Stein 1992:607). Something stirs him to check out the story when others are incredulous. In addition, his recent experience with his denials has surely taught him to trust what Jesus says.

Peter walks away from the tomb simply contemplating what may be ahead. Something is happening, and its reality is slow to sink in with Jesus' followers. Just how much they struggle to understand the reality of Jesus' exaltation is indicated in the Emmaus incident that follows.

Though the church proclaims the resurrection confidently today, the original witnesses had to be convinced that it had occurred. Resurrection had been promised by Scripture and by Jesus, but only slowly, grudgingly and methodically did the disciples come to see that it had come to pass.The Emmaus Dialogue (24:13-35)

This resurrection account is one of the most dramatic stories in the Bible. Part of what makes it such an enjoyable story is that the reader knows more about what is taking place than the two disciples who unknowingly encounter Jesus. The British would call such a story "cheeky," because it pokes fun boldly at the doubting of resurrection. The reversal of emotion within the account shows how powerful a truth resurrection is. If God has power over Jesus' life and death, he also has power over all life and death. God is the Creator of life and is sovereign over death. If he points an endorsing finger at Jesus, how can humanity doubt him?

This meeting occurs as two disciples journey to Emmaus. They are sixty stadia, or about seven miles, from Jerusalem (the exact location of ancient Emmaus is not known today). The recent events have given them plenty to discuss, just as a major political event does among us today. In fact, the text portrays their discussion as rather intense, since syzeteo can refer to debating (Mk 8:11; Lk 22:23; Acts 6:9).

As they journey, a man joins them. Now Luke cleverly notes that it is Jesus, but he also mentions that the men cannot recognize him as Jesus. For once the joke is not on the reader but on the participants. Jesus is not being cruel here, but his gradual revelation of himself allows them to learn certain lessons about trusting God's promises. The disciples had been told about these events many times, but they cannot conceive how they could come to pass. The gradual revelation drives the point home vividly and calls on them to remember God's Word while trusting that what he says will come to pass. As we remember God's promise, we should rest in it (vv. 5-7). Luke's detailed account gives the reader an inside glimpse at how events were understood by disciples before they became aware that Jesus had risen from the dead. In all of these encounters, God shows himself to be in total control (note also v. 31).

So Jesus asks the two men about their conversation. Their countenance says it all: they stood still, their faces downcast. For these disciples, hope had been buried in the tomb provided by Joseph. In fact, one of them, Cleopas, is shocked that their new companion is unaware of recent events. His question's irony can hardly be overstated: "Are you the only visitor to Jerusalem who does not know the things that have happened there in these days?" (so correctly RSV). If anyone knows, it is the One they are speaking to! But to draw them out, he asks them about their discussion.

Reviewing the story of Jesus of Nazareth, they refer to him as a prophet, a popular conception of who Jesus was (4:16-30; 7:16; 9:7-9, 18; 13:31-35). In fact, this view of Jesus, when comparing him to a prophet like Moses, correctly reflects an aspect of his ministry (Acts 3:14-26; 10:38-39). This Jesus was powerful in word and deed before God and all the people. But the leadership, chief priests and rulers, handed him over to be sentenced to death, and they crucified him (23:13). The disciples' hope had been different: "We had hoped that he was the one who was going to redeem Israel." For them, Jesus' death had spelled a seeming end to that hope. The leaders had handed the promise over to Rome, and their persistence had extinguished its flame. Where these disciples place responsibility for Jesus' death is clear, and so is their disappointment.

But the story is not over. Three days have passed, and new events have caused a stir. Some of the female disciples journeyed to the tomb, only to find no body inside. They claimed to have seen a vision of angels. They claimed that he was alive. Still others went to the tomb and found it empty, but they did not see Jesus. This empirical note seems to be key for the two, since it seems they are not yet convinced that Jesus has been raised from the dead. Thomas gets all the contemporary press as a doubter of the resurrection, but Luke 24 makes it clear that he was merely one of a crowd, including these two followers. Like modern people in their skepticism, they will be persuaded only if they actually see Jesus. As readers we almost want to yell at the two, "Take a close look!"

Here is the major lesson of the Emmaus Road experience. Though resurrection is hard to believe, be assured that it took place. Its reality means that Jesus' claims are true. He was more than a teacher and more than a prophet. He was the promised, anointed one of God. A host of skeptics saw that this was so, and they believed. Do not be skeptical as these men were. Remember what God required of his Messiah: suffering, then vindication in exaltation.

Jesus starts to break their misconceptions with a rebuke: "How foolish you are, and how slow of heart to believe all that the prophets have spoken! Did not the Christ have to suffer these things and then enter his glory?" For the second time in the chapter, Luke notes how these events were necessary (dei; compare v. 7). Jesus reviews the rest of the story from the book that reveals it. Events and Scripture together raise the issue of faith in God's promises. The disciples have been slow to believe. They have not read Isaiah 52--53 or Psalm 16 with understanding, not to mention Deuteronomy 18:15, Psalm 2:7, Psalm 110:1, Psalm 118 or Daniel 7:13-14. No doubt when beginning with Moses and all the Prophets, he explained to them what was said in all the Scriptures concerning himself, Jesus used many of the texts that show up in other places in Luke and Acts. By taking them back to the Scripture, Jesus is noting that what took place was part of God's plan and promise. Luke highlights the point by speaking about all the Prophets and interpreting all the Scripture. Scripture's promise centers on Jesus. This text is a primary witness to Jesus. We can rest assured that Jesus is who he claims to be.

The lesson has not ended, but it is getting late. So as they draw near to Emmaus, Jesus pretends (NIV acted as if; Greek prosepoiesato) he would journey on, but the men prevail upon him to stay with them. Since he has revealed the plan, now it is time to reveal the person.

It is in the intimacy of fellowship that Jesus is recognized. This setting is no mistake; it is a major Lukan theme. Many of the resurrection appearances he describes are associated with table fellowship (Lk 24:41-43; Acts 1:4; 10:41; also Jn 21:9-15). As Jesus sits at the table, takes the bread, blesses it, breaks it and gives it to them, their eyes were opened. In a situation that recalls the feeding of the five thousand and the Last Supper, the disciples realize that they have been talking with the Lord himself (Lk 9:22; 22:19). Though not a reenactment of the Last Supper, this meal does show that Jesus is present and is known when his disciples remain close to him. The lack of recognition of verse 16 is reversed. Their perplexity over recent events is removed. It is through sitting with Jesus and listening to him that we get to know him.

After his recognition by the disciples, Jesus disappears. That Jesus is alive is all the disciples need to understand. They can now appreciate that he is with them. All of a sudden the entire discussion on the road makes sense. Like a lost key found or a huge mystery solved, the direction of recent events becomes clear and the way to understand life anew is opened up. Because of this new awareness, the disciples recall their recent scriptural review in a new light: "Were not our hearts burning within us while he talked with us on the road and opened the Scriptures to us?" Their words point to how emotional the exposition had been for them, like a message being sown into the soul.

With a flame relit in their hearts, they return to the gathering of disciples in Jerusalem. The news is too good to keep to themselves. To know Jesus is to be thrilled at the prospect of sharing news of him with others.

Good news travels fast, and news of the verification of the resurrection was no exception. Jesus has, in effect, been everywhere. The two returning disciples are greeted with a report like their own: "The Lord has risen and has appeared to Simon!" This is a new detail in chapter 24, since earlier all Luke had reported was the empty tomb Peter saw (v. 12). So the message of the Emmaus disciples is preempted. Jesus is among all of them. It is becoming clear to all in the community that the women were right after all. Jesus is alive, and their hope remains as firmly in place as ever. The Emmaus report follows. Luke stresses that Jesus revealed himself to the two disciples during the breaking of the bread. In the quietness of the table Jesus is especially revealed.

We can imagine the flood of emotion in the room as these stories of Jesus' appearances flowed in. It must have been like a newsroom full of reporters collecting facts on a breaking story. The room was probably abuzz.

What is more, though it is late and much has already happened, Jesus' appearances are not over quite yet. Despite his "physical" absence, he has actually been with all of them all along through resurrection--a very crucial message for the disciples to learn about how Jesus will be with them in the future. To say Jesus is risen is to say that he is with us.Jesus' Commission, Promise and Ascension (24:36-53)

Though Luke is concluding his Gospel, the real story is just beginning. Ahead is the disciples' empowerment through the bestowal of the Spirit so they can carry out their call on behalf of God. Beyond that is the mission to proclaim to the world what they have experienced and understood. Jesus had ministered to them to prepare them for this time. Now it is nearly time to go. Training camp is just about over; a long season of ministry lies ahead.

This account is unique to Luke and allows him to link the Gospel with Acts, given that the ascension ends and begins each volume. This final Gospel unit has a few similarities to the Emmaus account. Both include a resurrection appearance, a meal and scriptural exposition. Jesus is present with his disciples and is present in the Word. The union of the two reflects what life is designed to be.

Though I have separated these final verses from the Emmaus account, Luke has effectively woven the two stories together. As the room is buzzing with reports of Jesus' self-manifestations, he appears and says, "Peace be with you."

The disciples are still trying to take it all in, so peace is hardly their reaction. Rather, they are startled and frightened. They think for sure it is a spirit (pneuma; NIV a ghost). Even with the numerous reports of appearances, the idea that Jesus is alive and present is hard to accept. Empirical modernists are not the only skeptics: for the first disciples Jesus' resurrection was a difficult truth to swallow. Only a rapid-fire succession of demonstrations convinced the community it was so.

Jesus deals with their shock by challenging them. "Why are you troubled, and why do doubts rise in your minds? Look at my hands and my feet. It is I myself! Touch me and see; a [spirit] does not have flesh and bones, as you see I have." Jesus invites them to determine once and for all that what has been reported is true. Offering himself to be handled, Jesus wants to lay to rest for all time any doubt about his resurrection's truthfulness. He showed them his hands and feet. This is no phantom. There is no hallucination. The disciples have not fabricated the stories that they heard. Psychosis has not created an account to fill an emotional hole. This is no immaterial Jesus, as the Gnostics later claimed had come, a Jesus who walked but left no footprints. No, this is the crucified Jesus with the marks of nails in his hands to prove he had gone the limit to overcome sin. It is Jesus raised from the dead, pure and simple.

It is all too much. The disciples still fight unbelief, but it is mixed with joy as the truth is slowly but surely dawning like morning light. Amazement is the dominant emotion. To prove the point, Jesus asks for food: "Do you have anything here to eat?" He accepts the broiled fish, probably obtained in the city, and eats it. The meal's consumption destroys the disciples' now short-lived "spirit" hypothesis. Jesus is really in their midst. He has come to have a final word on this momentous day.

Jesus reminds them that everything that had occurred had been discussed by him. His life has been a fulfillment of Scripture. "Everything must be fulfilled that is written about me in the Law of Moses, the Prophets and the Psalms." Once again Luke highlights the divine design by using the term dei, "it is necessary." The Bible is an open book on Jesus' life and mission.

Then Jesus explains the Scriptures. Like a prophet-teacher, he opened their minds so they could understand the Scriptures. A careful look at the syntax shows that three themes dominate his exposition, since verses 46-47 are governed by three Greek infinitives (pathein, anastenai, kerychthenai). It is crucial to appreciate that fulfillment centers on the person of the Christ. It is in the promised Son of David that these events are fulfilled. Old Testament hope is being realized here (though at the time Jesus spoke the scriptural texts were not known as the Old Testament, but simply as the revered writings of the Jewish faith, the Scriptures). Jesus says he is the completion and fulfillment of scriptural promise and hope: What God promises, he brings to pass. In fact, you are experiencing the center of his plan right now. To know Jesus is to be in the will of God.

First, the Christ had to suffer. Jesus had predicted this all along (9:22, 44; 17:25; 18:31-33; 22:37). His death was anticipated by Scripture. Luke has quoted Psalm 118 in describing Jesus' rejection, along with portions of Isaiah 53 in relation to his suffering. In addition he alluded to Psalm 22, Psalm 31:5 and Psalm 69 in the passion account.

Second, Messiah was to be raised. In this concept are bound up Psalm 16:10, Psalm 110:1 and Psalm 118:22-26. The disciples are experiencing this truth even as Jesus speaks.

Third is what remains to be accomplished. Five elements dominate this mission statement.

1. The disciples will be called to preach. They began to fulfill this call in Acts 2, and ever since the church has been proclaiming Jesus through the preached word. Preaching the gospel is an honorable ministry with the most ancient of roots.

2. Their message is a call to repentance. Since Jesus draws attention to the Old Testament roots of this concept, he is not merely discussing the "change of mind" that the Greek term metanoia suggests but the "turning" that is bound up in the Hebrew concept of repentance. Those who need a relationship with God are called to turn to God in faith. Coming to God involves the awareness that the road one was traveling was the wrong one. To come to know him is to change one's direction in life.

3. What is offered is forgiveness of sins. There need no longer be an obstacle between humankind and God because of sin. As we turn to God through Jesus, the offer of forgiveness manifests God's willingness to be gracious and to cancel the debt of sin that Jesus paid (Rom 1--8, especially 3:21-31).

4. The authority for it all resides in Jesus' name. Here is a major theme in Acts. Events are tied to his personal presence and his regal authority. Baptism, healing and forgiveness are especially noted in Acts (Acts 2:38, 3:6; 4:7; 8:16; 9:15-16; 10:43, 48; 15:14). As the Risen Lord and Christ, Jesus himself carries out these things.

5. The message is for all nations, and the preaching will start in Jerusalem. It took the church until Acts 10 to get this point. They initially thought Jesus had meant preaching in all nations to Jews of the diaspora. But God's vision to Peter showed that the message was for all humanity. Jesus is Lord of all, so the message can go to all (Acts 10:34-43).

The Old Testament elements behind the preaching seem to be the promises of the various covenants. The Abrahamic covenant included the promise that through Abraham's seed all the nations would be blessed (Gen 12:3; Gal 3). The Davidic covenant had promised a ruler who would be a son to God and a source of blessing to Israel and the nations (2 Sam 7:5-16; Ps 2; 45; 89; 110; 118; 132; Is 2:2-4; especially Is 9--11; Ezek 34 on the Davidic son as shepherd). The new covenant promised a new heart, which Joel 2 tells us comes by the pouring out of God's Spirit. Luke calls this the what my Father has promised in verse 49, and John the Baptist had said the bestowal of the Spirit was the evidence of Messiah's arrival in Luke 3:15-17. The arrival is proclaimed in Acts 2, and Gentiles are seen as included in Acts 11:15-18.

With the mission set forth, Jesus calls all present his witnesses (compare Acts 1:8, 22; 3:15; 5:32; 10:39, 41; 13:31; 22:15; 26:16). They have seen with their eyes and held in their hands the truth that Jesus is alive. So he calls them to this preaching task. They have experienced truth into which angels, kings and prophets had longed to look (Lk 10:23-24; 1 Pet 1:10-12).

The task's scope and difficulty mean that they are not simply to launch out, but they must wait until God has given them authority from above, what Jesus calls being clothed with power from on high. First Chronicles 12:18 shows the Old Testament roots of this image. The Lukan reference to God's promise describes the coming of the Spirit's enabling power. In this brief statement is the Synoptic equivalent of the great Paraclete address of Jesus in John 14--16. The church's task will be difficult; special ability will be needed to accomplish it. It is not to be carried out in mere human strength. Just as Jesus' presence at the table has shown, God's intimate, indwelling presence is necessary to make it work.

It is also significant that it is Jesus who sends this promise (I am going to send). He is now the mediator of blessing from God. Acts 2:33 makes a similar point. To experience the Father's goodness, one must pass through the Son.

Luke describes Jesus' departure very briefly. The conciseness of this account is probably because Luke also spends time narrating a departure in Acts 1. It is much discussed whether this event is the same as the one in Acts 1 or is a distinct event. If it equals Acts 1, then Luke has simply summarized quickly here what took place forty days later to establish a literary tie to Acts. The possibility of literary compression makes a choice very difficult to establish (for one event, see Parsons 1987:193-94; for the options, Osborne 1984:137-38 and especially 266-70; Osborne opts for two perspectives on the one event: Lk 24 as theological and Acts 1 as historical).

The Gospel's final scene closes with a note of blessing and worship. Such an ending is perfectly appropriate, for Jesus came to offer hope. From the opening words of the infancy material to the end of the Gospel, Luke has sounded the trumpet that Jesus brings God's promise and blessing in fulfillment of God's design. What he did was necessary. What he did brought a new era, as God moved from a time of promise to the beginning of realized promise. Jesus is to bring more, as Acts 3 makes especially clear, but the corner has been turned in God's plan. Blessing is available in a way only dreamed of before Jesus.

Many people wish that they had lived in the Old Testament times of great miracles. To see Moses or Elijah at work would have been inspiring. But Luke's perspective is that these Old Testament saints would have seen our era as the blessed one. What they had worked toward met its realization in Jesus. So the Gospel's closing note of blessing is very appropriate. To experience Jesus' presence is to be blessed. The disciples head to Jerusalem with hearts filled with joy, gratitude and worship--attitudes that we too should experience as we learn to appreciate God's grace.

The disciples' response is to await the blessing. They journey to Jerusalem, obeying the Lord's command to wait for the Spirit there. But more than their obedience is the attitude that accompanies it. They are filled with great joy. And they stayed continually at the temple, praising God. There was not just obedience, there was joy, praise and thanksgiving, along with a commitment to be constantly present with the Lord. The resurrection has strengthened these disciples' relationship with God. Their sense of privilege at being involved in God's plan did not waver even years later, when persecution and rejection of their message became strong. They loved their enemy and took the message of the living and ascended Christ to the world. They challenged the world to receive blessing from Jesus and, without shrillness, warned of the judgment to come (Acts 2:36-41; 10:42-43; 13:23-41; 1 Pet 3:15-16). But their mission was not a task or a business to them. It was a joy, an act of worship to experience Jesus' presence and do his will.

The Gospel of Luke has an open-ended conclusion. In a real sense it ends at a beginning. No longer is the story about what Jesus did during his earthly ministry. Now it is the saga of what he continued to do through God's people, whom he equipped to perform a task and carry a message. That message is not one of words alone but of life, love and light. The message is both proclaimed and lived out before a world covered with darkness.

As the Gospel closes, it is important not to forget the words that came early in this Gospel when both John the Baptist and Jesus were introduced:

And you, my child, will be called a prophet of the Most High;

for you will go on before the Lord to prepare the way for him,

to give his people the knowledge of salvation

through the forgiveness of their sins,

because of the tender mercy of our God,

by which the rising sun will come to us from heaven

to shine on those living in darkness and in the shadow of death,

to guide our feet into the path of peace.

Jesus departed into the heaven from which he came. He did so not to leave us but to guide us, not to disappoint us but to intercede for us. He departed with a blessing. He departed to equip us. For those who know him, his blessing is always with us. So we worship him with joy and serve him with gladness, continually blessing God for the gift of his Son.

Great is God's faithfulness. That is the understanding, desire and assurance Luke longed to leave in the heart of his reader Theophilus. That is the precious legacy Luke left to the church.