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Wednesday, April 26, 2017

A tiny flower in the remote forest

To my dear sister in Christ,



I happened to find a tiny, little flower in the remote forest.


My dear, I know that you are living 
in a small, obscure and restricted place.
<Yes, and I don't have freedom to move.>

You are barely standing,
by your little, sensitive root
and your slender, delicate stem.
<So, I plead you, o rough winds, stay away from me.>


O, how beautiful you are!
Your whole tiny presence is a living reflection

of the indescribable beauty of our Creator.

Monday, April 24, 2017

Let's go back to the basics of Christian Worship! : The beauty and simplicity of the Regulative Principle of Worship



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                                    "Gospel" Hula Dance

                                 "Gospel" Hula Dance

From when has our holy altar been degraded into a mere human theatrical stage? Who has robbed the glory of God in the midst of the sanctuary where only and only He is to be worshiped and paid attention to? Lo, paganism invasion! O impudent human-centeredness! O, may God give mercy upon us!

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Kevin DeYoung, THE FREEDOM OF THE REGULATIVE PRINCIPLE @ The Gospel Coalition(source)


Even though I grew up in a Reformed church, until seminary I was one of the multitude of Christians who had never heard of the regulative principle. It’s not been at the core of my identity. But over the years I’ve come to appreciate the regulative principle more and more.

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Simply put, the regulative principle states that “the acceptable way of worshiping the true God is instituted by himself and so limited by his own revealed will” (WCF 21.1). In other words, corporate worship should be comprised of those elements we can show to be appropriate from the Bible. 

The regulative principles says, “Let’s worship God as he wants to be worshiped.” At its worst, this principle leads to constant friction and suspicion between believers. Christians beat each other up trying to discern exactly where the offering should go in the service or precisely which kinds of instruments have scriptural warrant. When we expect the New Testament to give a levitical lay out of the one liturgy that pleases God, we are asking the Bible a question it didn’t mean to answer. It is possible for the regulative principle to become a religion unto itself.

But the heart of the regulative principle is not about restriction. It is about freedom.

1. Freedom from cultural captivity. When corporate worship is largely left to our own designs we quickly find ourselves scrambling to keep up with the latest trends. The most important qualities become creativity, relevance, and newness. But of course, over time (not much time these days), what was fresh grows stale. We have to retool in order to capture the next demographic. Or learn to be content with settling in as a Boomer church or Gen X church.


Where are all the young people, Yoido Full Gospel Church?
a youth gathering at a certain mega church (source)


2. Freedom from constant battles over preferences. The regulative principles does not completely eliminate the role of opinion and preference. Even within a conservative Reformed framework, worship leaders may disagree about musical style, transitions, volume, tempo, and many other factors. Conflict over preferences will remain even with the regulative principle. 

But it should be mitigated. I remember years ago at a different church sitting in a worship planning session where people were really good at coming up with new ideas for the worship service. Too good in fact. We opened one service with the theme song from Cheers. Another service on Labor Day had people come up in their work outfits and talk about what they do. Everyone had an idea that seemed meaningful to them. The regulative principle wouldn’t have solved all our problems, but it would have been a nice strainer to catch some well-intentioned, but goofy ideas.

3. Freedom of conscience. Coming out of the Catholic church with its host of extra biblical rituals, newly established Protestant churches had to figure out how to worship in their own way. Some were comfortable keeping many of the elements of the Catholic Mass. Others associated those elements with a false religious system. They didn’t want to go back to the mess of rites they left behind, even if by themselves some rites didn’t seem all that harmful.

This was the dynamic that made the regulative principle so important. Reformed Christians said in effect, “We don’t want to ask our church members to do anything that would violate their consciences.” Maybe bowing here or a kiss there could be justified by some in their hearts, but what about those who found it idolatrous? Should they be asked to do something as an act of worship that Scripture never commands and their consciences won’t allow? This doesn’t mean Christians will like every song or appreciate every musical choice. But at least with the regulative principle we can come to worship knowing that nothing will be asked of us except that which can be shown to be true according to the Word of God.

4. Freedom to be cross cultural. It’s unfortunate most people probably think worship according to the regulative principle is the hardest to transport to other cultures. And this may be true if the regulative principle is mistakenly seen to dictate style as well as substance. But at its best, the regulative principle means we have simple services with singing, praying, reading, preaching, and sacraments–the kinds of services whose basic outline can “work” anywhere in the world.


5. Freedom to focus on the center. Usually when talking about corporate worship I don’t even bring up the regulative principle. It is unknown to many and scary to others. So I try to get at the same big idea from a different angle. I’ll say something like this: “What do we know they did in their Christian worship services in the Bible? We know they sang the Bible. We know that preached the Bible. We know they prayed the Bible. We know they read the Bible. We know they saw the Bible in the sacraments. We dont see dramas or pet blessings or liturgical dance numbers. 

So why wouldn’t we want to focus on everything we know they did in their services? Why try to improve on the elements we know were pleasing to God and practiced in the early church?” In other words, the regulative principle gives us the freedom to unapologetically to go back to basics. And stay there.


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Sunday, April 23, 2017

Longing for Heaven: Puritan Prayer


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O LORD,

I live here as a fish in a vessel of water,
      only enough to keep me alive,
  but in heaven I shall swim in the ocean.

Here I have a little air in me to keep me breathing,
  but there I shall have sweet and fresh gales;

Here I have a beam of sun to lighten my darkness,
  a warm ray to keep me from freezing;
 yonder I shall live in light and warmth for ever.

My natural desires are corrupt and misguided,
  and it is thy mercy to destroy them;
My spiritual longings are of thy planting,
  and thou wilt water and increase them;
Quicken my hunger and thirst after
    the realm above.

Here I can have the world,
  there I shall have thee in Christ;

Here is a life of longing and prayer,
  there is assurance without suspicion,
    asking without refusal;

Here are gross comforts, more burden
    than benefit,
  there is joy without sorrow,
    comfort without suffering,
    love without inconstancy,
    rest without weariness.

Give me to know that heaven is all love,
  where the eye affects the heart,
    and the continual viewing of thy beauty
    keeps the soul in continual transports
      of delight.

Give me to know that heaven is all peace,
  where error, pride, rebellion, passion
    raise no head.

Give me to know that heaven is all joy,
  the end of believing, fasting, praying,
    mourning, humbling, watching,
      fearing, repining;


And lead me to it soon.


So be it, Lord; Thy throne shall stand and rule and grow forever!


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1. The day thou gavest, Lord, is ended,
The darkness falls at Thy behest;
To Thee our morning hymns ascended,
Thy praise shall hallow now our rest.

2. We thank Thee that Thy Church unsleeping,
While earth rolls onward into light,
Through all the world her watch is keeping,
And rests not now by day or night.

3. As o'er each continent and island
The dawn leads on another day,
The voice of prayer is never silent,
Nor dies the strain of praise away.

4. The sun, that bids us rest, is waking
Our brethren 'neath the western sky,
And hour by hour fresh lips are making
Thy wondrous doings heard on high.

5. So be it, Lord; Thy throne shall never,
Like earth's proud empires, pass away:
But stand, and rule, and grow for ever,
Till all Thy creatures own Thy sway.

Amen.


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by John Ellerton (1826-1893)


Monday, April 17, 2017

O GOD All-Sufficient! : Puritan Prayer



O GOD ALL-SUFFICIENT,

Thou hast made and upholdest all things
      by the word of thy power;
  darkness is thy pavilion,
  thou walkest on the wings of the wind;

  all nations are nothing before thee;
  one generation succeeds another,
  and we hasten back to the dust;

  the heavens we behold will vanish away
    like the clouds that cover them,
  the earth we tread on will dissolve
    as a morning dream;

But thou, unchangeable and incorruptible,
  art for ever and ever,
  God over all, blessed eternally.
Infinitely great and glorious art thou.

We are thy offspring and thy care.
Thy hands have made and fashioned us.
Thou hast watched over us with
    more than parental love,
    more than maternal tenderness.

Thou hast holden our soul in life,
  and not suffered our feet to be moved.
Thy divine power has given us all things
  necessary for life and godliness.

Let us bless thee at all times and forget not
    how thou hast
  forgiven our iniquities,
  healed our diseases,
  redeemed our lives from destruction,
  crowned us with lovingkindness and
    tender mercies,
  satisfied our mouths with good things,
  renewed our youth like the eagle’s.

May thy Holy Scriptures
  govern every part of our lives,
  and regulate the discharge of all our duties,
  so that we may adorn thy doctrine

    in all things.

Amen.



Friday, March 31, 2017

"Gospel" Hula Dance?! : Can We "Redeem" the Pagan Culture?




Hula is a Hawaiian indigenous dance which has been dedicated to female gods. Thus, historically, missionaries had been confronting these pagan practices. However, with the rise of Dominion Theology (Kingdom Now Theology), Seven Mountains Doctrine, New Apostolic Reformation (NAR), Emerging "Missional" Movement along with "Indigenous People's Movement, " people started to teach that these pagan cultures should not be confronted but rather to be "redeemed" and used in a Christian context. 

Thus paganism could find its way to intrude into evangelical churches. Indeed, so called "gospel hula" is a product of postmodern synthesis. Holiness and secularism have been so intermingled in the churches that we can no longer distinguish what is holy and unholy. The magic word of these blending and syncretic process is : redeem. With this one word, we can freely embrace and build bridges that span "thesis" and "anti-thesis," "holiness" and "unholiness," "biblical" and "unbiblical/pagan."


Here is a Christian tract which deals with the issue which I mentioned; 


Nanci Des Gerlaise, CAN CULTURES BE REDEEMED?: Some Things You Should Know About the Indigenous People’s Movement (here)

Can Cultures Be Redeemed?


Indigenous People’s Movement leaders teach that God has been redeeming cultures and that He placed in all cultures a way for men to have a relationship with God outside of the Gospel.1

DID GOD CREATE CULTURES?

A growing trend in the evangelical church is what is referred to as “redeeming the cultures” or “Cultural Identification.” Essentially, it is the idea that God created cultures and has no desire for anyone to leave their cultural practices but can incorporate their belief in Jesus into their already existing culture. Mike Oppenheimer of Let Us Reason Ministries has studied this “redeeming the culture” movement extensively and writes:

The new idea being presented is that God has left certain elements in every culture that are redeemable qualities, pathways to Himself . . . that He revealed Himself to nearly all indigenous people groups prior to the Gospel being brought to them [and that] in every culture “God has left treasures and worthy traditions within the indigenous cultures” [and that] we can bring Jesus Christ to people and then leave them to worship God in their own cultural and religious ways. . . .What is taught is that God set forth His plan of salvation through all ancient cultures and that “redemptive analogies” can be found in most, if not all, cultures.2

But did God really create cultures? I do not believe He did because cultures are man-made. Webster’s Dictionary defines culture as being: “the customary beliefs, social forms, and material traits of a racial, religious, or social group.” Another definition states:

The quality in a person, or society that rises from interest in arts, letters, scholarly pursuits, etc. 2). a particular form or state of civilization.3

On the contrary to what leaders in the “redeeming the cultures” movement teach, most cultures were “pagan, polytheistic and animistic.”4 For most of these cultures, there was a significant emphasis placed on religious practices. Oppenheimer points out that the words culture or society cannot be found in the Bible, but rather it talks about “nations” and how these nations worshiped false gods as opposed to the “one true God”5 (read Romans 1).

What does the Bible have to say about the different nations (cultures)? In Deuteronomy, we are cautioned to:

Take heed to yourself that you are not ensnared to follow them . . . that you do not inquire after their gods, saying, ‘How did these nations serve their gods? I also will do likewise.’ You shall not worship the LORD your God in that way; for every abomination to the LORD which He hates they have done to their gods. (Deuteronomy 12:30-32)

And Deuteronomy 18:14 tells us not to “follow the abominations of those nations.”

In all of human history, God has sanctioned just one culture, and that was Israel. This may be a humbling thing for other cultures to accept, but this is what the Word of God clearly demonstrates as the prophet Isaiah said, “I will place salvation in Zion for Israel my glory” (Isaiah 46:13). 

Then, after Jesus came and died upon the Cross, people from every other culture were given the opportunity to accept God’s free gift of salvation through Jesus Christ. The Bible says that we can be grafted in as adopted sons and daughters. And God takes the born-again, grafted-in believer and separates him or her from the world to Himself “to take out of them a people for his name” (Acts 15:14).

Also in Acts, Barnabas and Paul cried out to the Gentiles, who were about to offer sacrifice to them, saying:

[W]ho in bygone generations allowed all nations to walk in their own ways. (Acts 14:16, emphasis added)

Paul and Barnabas said this because they were shocked by the ignorance and blasphemous behavior of the people.

The apostle Peter reminds us that God has set apart “a chosen generation, a royal priesthood, an holy nation, a peculiar people” so that we who believe on Him would be called “out of darkness into his marvellous light” (1 Peter 2:6-10). God calls people out of their cultures and invites them to come into His kingdom.

CAN WE REDEEM THE CULTURES?

In the Gospel of Matthew, it says:

Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you. (Matthew 28:19-20)

We are to go and preach to the different cultures and teach them “to observe all things” that God has instructed in the Word of God. Nowhere in Scripture does it even remotely suggest that one’s culture is to be redeemed. And yet, there are leaders within Christianity who are teaching this very thing. In a YWAM training manual, it states:

Appreciating one’s culture is appreciating the creation of God in a unique and beautiful manner. As disciples of Jesus Christ we are also called to redeem our culture as we grow in God.6

Within the Indigenous People’s Movement, leaders are teaching that each culture already had God’s truth before they ever heard the Gospel. Leon Siu, a leader of this movement, states:

A few years ago some friends and I were contemplating how we would be able to reach indigenous peoples and we thought that what was prevalent at that time was a misconception among, within the church of God’s presence here in the islands. The misconception that, as was expressed earlier, was that God didn’t arrive until the missionaries arrived. You know, and so when we started to look at this we started to look into our culture and see what things within our culture what God had originally intended for this particular group of people, Hawaiians.7

But Scripture tells us that the Gospel was kept a “mystery” hidden “from ages and from generations, but now is made manifest to his saints” (Colossians 1:25-26). This is why Jesus gave that command to the disciples to go to all the nations sharing the truth of God’s Word. The people of the world’s cultures did not have that truth until it was brought to them.

On Leon Siu’s ministry website, it states that they want to show “indigenous people, missionaries and Christians . . . the true nature of Jesus,” saying that His way is not to be a “foreign religion that destroys people groups and their cultures, but one that brings people groups and their cultures to their highest fulfillment.”8
Sandy Simpson, founder of Deception in the Church ministry in Hawaii, has written an expose titled “Reasons to Reject the ‘World Christian Gathering on Indigenous People’s Movement.” He tells readers:

In the Old Testament God revealed Himself to the Jews exclusively and there was no salvation apart from the Jews. In the New Testament God revealed Himself through the apostles, and especially through Paul to the Gentiles. All the gods of the nations were and are false gods (Deuteronomy 32:17; 1 Corinthians 10:20, Jeremiah 16:19, Amos 2:4).

Even the “supreme beings” of the nations are not God, as in the case of Amen (Amon) of Egypt (Jeremiah 46:25), Hadad of the Arameans (1 Kings 20:28), Marduk of Babylon (Daniel 3:16-18) and many other “detestable” gods.9
Another research ministry, Discernment Research Group, warns that “the new heresies teach that man can come to Christ without the Gospel of Salvation but by some other avenue inherent in their culture and religion.” DRG describes what this view is really like:

And they don’t need Jesus to be saved, but can call upon their own local deity. And once they get “saved,” they can “redeem” the pagan religious practices in their culture and make it part of their new faith. They never need to separate from their old ways. In fact, they are encouraged to bring back the old pagan ways!10

We cannot call on strange gods and find salvation. The Bible is absolutely clear about this:

Hear, O my people . . . if thou wilt hearken unto me; There shall no strange god be in thee; neither shalt thou worship any strange god. (Isaiah 81:8-9)

This “progressive” way of looking at evangelism is prevalent and widespread now. One of its key leaders, Daniel Kikawa, author of Perpetuated in Righteousness, believes that:

Christians should cease representing Jesus as the Son of the foreign God of a foreign people. . . . We should instead introduce Jesus as the Son of their creator God.11 (emphasis added)

John Dawson, president of YWAM, would agree with what Kikawa says. He states that Kikawa’s book “points the way to an exciting new understanding” of the Gospel.12

But this “new understanding” is very flawed. You can’t just add Jesus to any religion or cultural belief system and say that is the biblical Gospel. The Bible says, “strait is the gate, and narrow is the way, which leadeth unto life” (Matthew 7:14). 

In mans carnal mind, he cannot accept this. But when we learn to trust in Jesus Christ as our Lord and Savior, and when we come to believe the Bible is the inerrant Word of God, then we can rejoice that He has provided a way of escape from eternal damnation. He has not left us alone. We no longer complain or lament that there is only one way to Heaven—rather, we rejoice that there IS a way to Heaven. 

It is like this little analogy: A woman is in a house caught on fire, and there is no way to get out. Suddenly, in through the door bursts a big strong firefighter. “Ma’am, I am here to rescue you.” Will she say, “Are you the ONLY way out?” No, she will rejoice that there IS a way out. That is how God earnestly, zealously, and jealously longs to have it be with us.

For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. (Romans 1:16)

The following comparison chart shows the differences between man’s view and God’s view of cultures:13

Man’s View: All cultures are equal in their worth.
God’s View: All cultures are not equal.

Man’s View: God loves all cultures and nations as they are.
God’s View: God does love all people but not their cultures. He does not accept their various ways to worship but has given man the correct manner in which to worship.

Man’s View: All religious practices and rituals are acceptable ways to approach God.
God’s View: Only one way is given by God that is acceptable, through Jesus Christ, His only begotten Son.

Man’s View: We are all united as one humanity and should accept everyone as they are.
God’s View: Our humanity is united in sin (in Adam), resulting in our separation from God, and we need to be united in Christ. Christ, and Christ alone, then becomes our common denominator.

Man’s View: All the gods of the nations are the same or have insignificant differences.
God’s View: The gods of the nations are false; YHWH alone is God, and there is no other according to His own Word.


Ephesians tells us that before we heard the Gospel of Jesus Christ, we were without hope. We cannot obtain this hope through the gods of the nation’s cultures.

Wherefore remember, that ye being in time past Gentiles in the flesh . . . That at that time ye were without Christ, being . . . strangers from the covenants of promise, having no hope, and without God in the world. (Ephesians 2:11-12)
What will happen to the false gods, which have no life in them? Jeremiah tells of their future:

The gods that have not made the heavens and the earth, even they shall perish from the earth, and from under these heavens. (Jeremiah 10:11)

NATIVE AMERICANS & THE MISSIONARIES

Native American author and lecturer for the Indigenous People’s Movement, the late Richard Twiss, taught that the Gospel was a “source of division and stumbling block for First Nations peoples and this is to be blamed on Western missionaries.”14

In a sense, Twiss is partially correct in saying that the Gospel was a source of division. It was, and it still is! Quoting from the Old Testament, listen to what Paul says about Jesus:

Behold, I lay in Sion a stumblingstone and a rock of offence: and whosoever believeth on him shall not be ashamed. (Romans 9:33)
And Jesus said:

Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division. (Luke 12:51)

It is true that the Gospel does divide. It divides truth from error.

Western missionaries did lead First Nations people to God through the Gospel and still do today. But the World Christian Gathering of Indigenous Peoples (WCGIP) teach the traditions of men and belittle those faithful missionaries who gave of themselves to lovingly share the Gospel with the First Nations and Native American people. 

Sandy Simpson explains that while there were some “misguided missionaries” who tried to “change indigenous cultural values to Western ones,” the IPM leaders “ignored the many missionaries who, in presenting the Gospel and sound doctrine, necessarily preached things that were in opposition to demonic cultures and practices like those of the Indians.”15 Simpson explains further:

 The missionaries were faced with heathen cultures, not unlike their own in the past, and attempted to apply biblical principles, in cooperation with those in First Nations, to come up with a way of living in accordance to the Word of God. . . . 
 Mistakes were made, but if you talked to the first generation of converts . . . you would understand fully what First Nation’s cultures were like at the time. Sexual perversion, women and child abuse, murder, human sacrifice, ruling elite who lorded it over everyone else, worship of demons, and other atrocities were commonplace. Those who heard the Gospel preached to them and recognized the freedom in Christ offered were saved and delivered from the evil in their cultures.16

The IPM leadership does not understand what these cultures were like before the missionaries came. Simpson also states:

[The missionaries] were not sent to bring culture nor was that their purpose. They were primarily bringing God’s values, the Bible, and applying its time-tested truths, together with First Nations peoples, so that they might be light and salt to the nations.17

Terry LeBlanc, a leader in the Indigenous People’s Movement, tries to convince people that the “American Indians were not worshiping different gods or worshiping incorrectly before the missionaries brought to them Christ.”18 LeBlanc states:

There’s a myth that we have labored under for centuries in indigenous communities and the myth is that we are a godless heathen people.19

What the IPM is teaching in their vilifying of missionaries is a tactic also used by leaders in the emerging church movement, which convinces people that the former or biblical way of doing things is inherently bad. This is the platform they use to introduce radical new ideas to create a paradigm shift that is, unfortunately, unbiblical and leads people further and further from the Gospel message of salvation.

A book that I recently wrote the foreword to is titled Stories From Indian Wigwams and Northern Campfires. The book was written by a Canadian missionary who lived for many years among the Cree people in Manitoba in the late 1800s. When you hear Egerton Ryerson Young’s account of his life with the Cree as a missionary, it is a much different account than what is being told in North American public school history books and by groups like the Indigenous People’s Movement. In the foreword of Young’s book, I wrote:

[T]he Gospel was shared with Natives, including medicine men, which so often resulted in decisions being made for Jesus Christ. . . . [Mr. Young] shares very extraordinary events as he journeys to the remotest parts of Canada sharing the Gospel to the lost. He describes witnessing boldly to medicine men regarding their pagan beliefs with very encouraging and positive results achieved by no other than the Holy Spirit. 

Young tells [a] story of an old Chief who was taught the truth by a missionary regarding his belief in paganism. The missionary urged him to renounce this pagan, mystical spirituality and become a Christian. The old Chief was aware that he was a great sinner and needed a Savior. What an illustration this story is to show that God has placed in each of our hearts a conscience to know right from wrong. 

[T]he Gospel is indeed for everyone, and a loving God desires that none should perish without hearing about the Gospel (2 Peter 3:9). God does not accept the diverse spirituality of all cultures as being locked into truth. For Him to accept false and contradictory spirituality, while the Gospel calls all to repentance and belief in the Savior, would make God a liar—because there can only be one truth. And God cannot tell a lie because He is just and holy.”20

What is being taught in the new “emerging” way of doing missions (or the “new missiology”) is that we cannot teach that salvation is the finished work of the Cross and that we must incorporate any unredeemable “articles of affection” to godly worship such as: fetishes, tobacco, peyote, sweet grass, drums, prayer feathers, frenzied dances, etc.

But to do so is idolatry in God’s eyes and is blatant syncretism, from which we need to repent if we have engaged in these forbidden practices. We are redeemed and purified only by the blood of Jesus Christ, not through man-made efforts such as sweats, smudging ceremonies or via any ritual or ceremony. Jesus Christ paid the penalty for our sins on the Cross and declared, “It is finished!” 

Therefore, no other avenue is available by which we can be purified or redeemed. Remember, there is only one mediator between God and man, Jesus Christ Himself (1 Timothy 2:5). But look what He promises those who remain true in standing in the faith:

Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife [the saints] hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. (Revelation 19: 7-9)

Titus Coan was a missionary in the 1830s to the Hawaiian Native people. Though he is little known today, some say he was the greatest missionary who ever lived. His is another example of the contrast between biblical missionaries to the Native people and the new missiology that is being presented by Leon Siu, Richard Twiss, John Dawson, Terry LeBlanc, and the other IPM leaders. In this account by Coan, it’s not difficult to see what happens when the true biblical Gospel is preached: 

At one place where I preached, there was an old and hardened Chief, who neither feared God nor regarded man. I preached to him fearlessly, personally, pointedly, calling him by name, and in the presence of his people. I charged home his guilt upon him, and in the name of the Lord urged him to immediate repentance. He was much moved, and promised repentance the first day, but I was not satisfied that his proud heart was broken. 

On the second day I renewed the charge. He stood the siege for awhile, but at length his feelings became insuppressible, and all of a sudden he broke forth in a cry that almost rent the heavens. The sword of the Spirit was in his veins. He submitted on the spot, and appears like a newborn babe. The effect of this scene on the congregation was overwhelming. The place was shaken. Multitudes cried out for mercy, and multitudes turned to the Lord. I could tell you of many similar facts. God has done great things for us. I feel like lying in the dust and adoring His grace.21

Oh that more missionaries today could have such zeal and confidence in the Gospel of Jesus Christ. It is that glorious thing that washes away all our sins and gives us garments of purity and cleanness to wear for eternity.

THE TOWER OF BABEL

This brings us back to Genesis 11:3-4 where the people decided to build a temple or ziggurat (ziggurats looked like pyramids with steps or ramps leading up the sides), which was built as a monument to their own greatness. In verse 4, the tower was a great human achievement to the people themselves and not to God. We often build monuments to ourselves such as those described above. 

It can be in the form of expensive clothing, fancy vehicles, huge homes, or jobs with titles that we use to give us identity and self-worth. Yet when we do this, we are usurping God from His rightful place in our lives. Are there “towers” like this in your life? It’s a question we should all be asking ourselves. Since the attempt to build the tower of Babel, man has never ceased in his attempts to attain greatness and stature.

Cultural spirituality, with its many traditions, is not supported by Scripture; rather we are met with God’s consistent warnings throughout the Bible, one of which is found in Colossians:

Beware lest anyone cheat you through philosophy and empty deceit according to the traditions of men, according to the basic principles of the world, and not according to Christ. (Colossians 2:8)

And in the Gospel of Mark, we find:

Making the Word of God of no effect through your traditions which you have handed down. And many such things you do. (Mark 7:13)

The word ‘culture’ appears nowhere in the Bible from the beginning of Genesis to the end of Revelation. The Greek word paradosis translates into the English word “tradition.” Pay careful attention to what God has to say about tradition in the following verses:

Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread. But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition? . . . Thus have ye made the commandment of God of none effect by your tradition. (Matthew 15:2-3, 6)

Also see Matthew 15:2, 3, 6; Mark 7:3-13; and Colossians 2:8.

Man developed culture at Babel and passed down this same teaching to all generations to this apostate age in which we live. Grandpa used to share how the New Age (the New Spirituality) hijacked Native Spirituality. Yet, in all this, one thing remains certain—all unbiblical teaching originates from Babel.

The “redeeming the cultures” mindset:

. . . permits the Word of God to be “contextualized” to a pagan culture through images, icons and symbols, thereby retaining the pagan elements of that culture. Using “redemptive analogies” (another heresy), these pagan beliefs and practices are claimed to be “redeemable” and are “christianized.” Even the name of God is being changed to that of pagan deities!22

The resurgence of Native Spirituality made a huge comeback because these traditions were kept alive in the underground world and originate from the age-old idolatry and witchcraft Deuteronomy 18:10-11 warns against. To blend error with truth results in damnable heresies resulting in swift destruction, which the Bible warns us strongly about:

But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. (2 Peter 2: 1)

Scripture gives no indication at all that we are to esteem the cultures or traditions of men. In Amy Dueckman’s article about the circle event, she says:

Opening the evening, members of the Sto:lo Coqualeetza Elders group of Chilliwack presented a special welcome with songs. Aldred then addressed the group, telling of his experiencing Christianity as a Native person who wondered if the Gospel was just for white people, or if it could speak to him, too. “When the Gospel is shared, it must be in the heart language of the people,” he concluded. “Instead of telling [people] how to be Christian,” he asked, “how about just telling them the story?”23

What story would that be? We do not have the authority to change the way we are to share the Gospel! We are commissioned to go and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit. God is in the business of redeeming individual people that He might set apart a people for Himself. He did not say, “Go into the world and disciple the nations using stories!” The only story we are to share is the Good News of the Gospel of Jesus Christ and to preach Christ crucified!

Man’s rebellion against God in Babel, following the flood, once again became a situation requiring God’s judgment and intervention due to mankind’s wickedness. Had God not confounded man’s language, which in turn resulted in man being dispersed and disseminated into nations, man’s wickedness only would have worsened with no end in sight. 

If you read from Genesis 1 to Genesis 11, you will read that God created man, birds, animals, fish, and creeping things. It does not say that He created cultures. God told the people to be fruitful and multiply. Man disobeyed, and instead, in his rebellion, man attempted to build a city to avoid being sent away. But God did just that anyway after they rebelled the second time by refusing to go forth and multiply (Genesis 10:30-32; Genesis 11:1-11). Man developed his own heathen traditions and passed down this teaching at Babel. In the Old Testament, plenty of evidence exists where God told the Israelites what they should do about other gods that were worshiped within the constructs of other belief systems (other cultures):

And in all things that I have said unto you be circumspect: and make no mention of the name of other gods, neither let it be heard out of thy mouth. (Exodus 23:13) 

For all the gods of the nations are idols: but the LORD made the heavens. (Psalm 96:5)
When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations of those nations. (Deuteronomy 18:9)  

Today, God is bidding Christians everywhere, from all cultures, to separate ourselves from all the idolatry imbedded in our traditions and to hold fast to the Gospel–God’s plan for salvation for whosoever will believe on Him (John 3:15).


Notes:

1. Sandy Simpson, Deception in the Church, “Reasons to Reject the “World Christian Gathering on Indigenous People” Movement” (http://www.deceptioninthechurch.com/reasonstoreject.html).
2. Mike Oppenheimer, “Culturizing Christianity” (http://www.letusreason.org/current70.htm).
3. Random House Dictionary, taken from Let Us Reason website: “Looking For God in All the Wrong Places” (http://www.letusreason.org/Emerge13.htm).
4. Mike Oppenheimer, “Culturizing Christianity” (http://www.letusreason.org/current70.htm).
5. Ibid.
6. YWAM, Island Breeze Training, “What is a Discipleship Training School?” (http://web.archive.org/web/20070712212212/http://www.islandbreeze.com.au/training.htm).
7. Leon Siu, Aloha Ke Akua, Word to the World with host Danny Lehmann, KLHT, 2001, show #544, courtesy Sandy Simpson, Deception in the Church who transcribed this program.
8. Aloha Ke Akua Ministries (http://akaministries.tripod.com/aloha).
9. Sandy Simpson, “Reasons to Reject the ‘World Christian Gathering on Indigenous People’ Movement” (March 2006, http://www.deceptioninthechurch.com/reasonstoreject.html).
10. Discernment Research Group, “The Indigenous People’s Movement” (August 2, 2007, http://herescope.blogspot.com/2007/08/indigenous-peoples-movement.html).
11. Daniel Kikawa, Perpetuated in Righteousness (Aloha Ke Akua Pub; 4th edition, 1994), p. 27.
12. Aloha Ke Akua “Books” page (http://akaministries.tripod.com/aloha/id3.html).
13. Mike Oppenheimer, “Culturizing Christianity,” op. cit.
14. Sandy Simpson, “Reasons to Reject the ‘World Christian Gathering on Indigenous People’ Movement,” op. cit.
15. Ibid.
16. Ibid.
17. Ibid.
18. Mike Oppenheimer, “Culturizing Christianity,” op. cit.
19. Terry LeBlanc, Word to the World program #542, as cited by Mike Oppenheimer, “Culturizing Christianity,” op. cit.
20. Nanci Des Gerlaise, from the foreword of Stories From Indian Wigwams and Northern Campfires (Eureka, MT: Lighthouse Trails Publishing, 2011).
21. Titus Coan, Missionary to Hawaii (http://www.path2prayer.com/article/1051/revival-and-holy-spirit/books-sermons/new-resources/famous-christians-books-and-sermons/titus-coan-missionary-to-hawaii).
22. Discernment Research Group, “The Newest Heresy of the NAR: Orality” (Herescope blog, March 8th, 2006 (http://herescope.blogspot.com/2006/03/newest-heresy-of-nar-orality.html).

23. Amy Dueckman,“Listening Circle Brings Together Two Cultures” (Intotemak, Mennonite Church Canada, Summer 2006, Vol. 35, No. 2, www.mennonitechurch.ca/files/news/intotemak/intotemakv35n2.pdf).

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