The Death of Chadwick Bozeman in Biblical perspective - Todd McCauley

On August 28th, 2020. Actor Chadwick Aaron Boseman died of complications due to Colon cancer. Boseman achieved international fame for his role as the Black Panther. You know, even as a follower of Christ, I will NEVER get used to this death thing. One day a person you love is here and the next day they're gone. It’s crazy. What helps me make some sense of the craziness experienced in this life is to ask myself, “What does God’s word have to say about this”? And you know what? There is a word from the Lord. In the Book of Hebrews, chapter nine, verse 27, the writer states, “And just as each person is destined to die once and after that comes judgment” (NLT). In order to make sense of this “death thing,” we MUST understand God’s perspective on death. Before I dig any deeper, I must say that what you read here may not bring you immediate comfort or encouragement. This exposition may not alleviate your fear or angst about the subject of death. But, what I hope happens is that you gain some clarity on what takes place when a person you love dies. Hebrews 9:27 uncovers for us FOUR (4) important realities about death that we all need to know. Reality #1 Death is CERTAIN (“And just as each person is destined….”) The word “destined” means something that is reserved, certain, and appointed. Therefore, the writer declares that death (physical death) is reserved, certain and mankind’s destiny. Folks, there is no surer reality in life than physical death. Someone asked me, “Why do people have to die? The Bible is clear. The reason why mankind is subject to death is because of SIN. Because of sin, death is reserved, certain and destined for all humanity. Why did Chadwick Boseman die? Because he had Colon Cancer right? Well, Cancer may have been the Catalyst, but the true cause is because he like you and me, was a Sinner and therefore subject to the curse of sin, namely death. Everybody is NOT guaranteed to die quietly in their sleep like my grandfather, many of us will die kicking and screaming like his passengers. Again, the point is NOT how we die, but WHY we die. The Bible clearly states, "the wages of SIN is death"(Rom 3:23). You ask, what is Sin? The Bible tells us that Sin is lawlessness (1 John 3:4). In other words when we break God’s Law (i.e. His 10 Commandments) we sin. Reality #2 Death is certain FOR ALL People (“….each person…”) Because of sin, every human being regardless of gender or age is subject to physical death. Friends, death is no respecter of persons, death is not racist, death doesn’t play favorites, death is not politically correct……….. EVERYBODY IS GOING TO DIE. Reality #3 Death is an ONE TIME event (“…to die once...”) Folks, concepts like reincarnation are FALSE. We don’t get several shots at this life, men and women are not born with 9 lives. In light of this fact, we should take the Apostles Paul’s advice seriously, “make the most of your time” (Eph 5:16). Reality #4 Death leads to CERTAIN judgment (“…….and after that comes judgment”) Physical death is NOT the end. When people die they don’t cease to exist. The Bible is clear because of our sin we all experience death and following death comes judgment. This is the divine judgment carried out by Christ. May I ask you a question? That’s right YOU, the one reading this article. “If YOU were to die today, where would you go? I can hear you and you said, “The good place” (i.e., Heaven). Okay, my next question is, “You’re standing at the pearly gates and God asks you, “Why should I let you into MY Heaven”? What would you say to Him? A lot of folk respond, “Because I’m a good person”. Hey reader, would you consider yourself a good person? So, as a good person, have you kept God’s perfect moral standard of goodness, the Ten Commandments? Well let’s see. Have you EVER told a lie? Have you EVER stolen anything regardless of size or value? Here’s a good one, have you EVER lusted after someone of the opposite sex? Jesus calls this Adultery of the heart. Have you EVER dishonored or disrespected your parents? One more, have your EVER misused the name of God. In other words, have you ever used God's name as a four letter cuss word. If you’ve answered yes to any of these, then by your OWN admission you have broken God’s law by lying, stealing, adultery, dishonoring parents and blasphemy. So WHEN, not IF, but WHEN you stand before God on Judgment day and He judges you by His perfect, moral standard will He pronounce you, “Innocent or Guilty”? If you said “guilty” then you answered correctly. Therefore, when He pronounces you “guilty”, will He sentence you to “Heaven or Hell”? That’s right, Hell it is. So reader, does this concern you? It should because your soul (i.e., life) is precious. Reader, God does not want you to die and go to Hell. This is why God the Father sent His son Jesus to the earth in order to suffer and die in our place. Jesus rose from the dead defeating death. So simply put, “You broke God’s law, BUT, Jesus paid your fine on the cross”. What you MUST do now is Repent of your Sin (i.e., Change your mind) and Turn to God by placing your total trust in Jesus for Salvation. When Jesus said, “Believe in Me” what He was saying is that we should trust him in the same way you would trust a parachute to save your life when jumping out of a plane. You don’t merely “believe” in the parachute, you put it on!!!! My dear reader. Please don’t jump out of the plane of life without Jesus. I can’t emphasize this enough, If you die in your sins, there will be NO second chance and you will experience the full weight of God’s Justice meaning you will end up in Hell, Forever. Again, I plead with you to repent of your sins and turn to God by placing your total trust in Jesus for Salvation. The Bible promises that if you do this, you will pass from death to life. Are you ready to repent and turn to God? Then Pray right now and place your faith in Jesus. The following is a suggested prayer - Dear God, I understand that I have broken Your Law and sinned against you. Please forgive my sins. Thank you that Jesus suffered on the Cross in my place. I now place my total trust in Him as my Savior and Lord. In Jesus’ name I pray. Amen Dear reader, please understand that this prayer doesn’t save you, it merely expresses the desire of your heart. Reader, if you have truly repented and trusted in Jesus, rest assured your sins are forgiven and you can now partake in the blessings of being a follower of Christ Jesus. Here are just ten of God’s exceedingly great and precious promises: 1. You have passed from death into life (Jn. 5:24). 2. God will supply all of your needs according to His riches (Phil. 4:19). 3. Jesus will be with you in trials, promising never to leave nor forsake you (Heb. 13:5). 4. The Holy Spirit will lead you into all truth, and give you the power to live a holy life (Jn. 16:13). 5. You are cleansed by the blood of Jesus Christ—God has removed your sins as far as the East is from the West (Ps. 103:12). 6. As you abide in Christ, you will see the “fruit” of His Spirit begin to manifest in your life (Gal. 5:22-25). 7. As you read the Bible daily, it will come alive to you and cause you to grow in your faith (1 Pet. 2:1-3). 8. When you pray, God will hear you and answer your prayers (1 Jn. 5:15). 9. The cross will be continual evidence of God’s love for you (Rom. 5:8). 10. God “is able to keep you from stumbling, and to present you faultless before the presence of His glory with exceeding joy” (Jude 1:24). My dear “New” Brother or Sister in Christ. God teaches in His word that as His follower He wants you to do the following: 1. Search the Scriptures daily and see what He has in store for those that love Him. 2. Honor Christ’s command to be baptized, 3. Find yourself a Jesus-centered, Bible-teaching church and commit yourself to it. May God continue to bless you as you obey Him. In His Eternal Grip, Rev. Todd P.S. If you’ve committed your life to Christ, I’d love to hear about it. My email address is ToddMccauley@outlook.com

Ten Reasons Why Christians Should Share the Gospel by Ray Comfort

1. We have been commanded to do so.

We have been commanded to preach the gospel to all creation. Jesus said, “Go into all the world and preach the gospel to every creature” (Mark 16:15). We need no other reason.

2. Hell exists.

Jesus said, “But I will show you whom you should fear: Fear Him who, after He has killed, has power to cast into hell; yes, I say to you, fear Him!” (Luke 12:5). If Hell didn’t exist, we would have a legitimate excuse for passivity. But we have God’s Word (and reason) to tell us what awaits guilty sinners. How coldhearted would we be to not warn of its reality!

3. We strive to love our neighbor as much as we love ourselves.

A firefighter rescuing people from a burning building may be fearful and prefer to be home with his family, but he ignores his fears and denies himself. Like him, our thoughts are not on ourselves but on the fate of the perishing. “And on some have compassion, making a distinction; but others save with fear, pulling them out of the fire, hating even the garment defiled by the flesh” (Jude 22,23).

“A firefighter rescuing people from a burning building may be fearful and prefer to be home with his family, but he ignores his fears and denies himself. Like him, our thoughts are not on ourselves but on the fate of the perishing.”

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4. Obedience is evidence of salvation.

The Bible says that Jesus is the author of eternal salvation to those who obeyHim (see Hebrews 5:9). We are not saved by our obedience; we are obedient because we are saved. Jesus said, “But why do you call Me ‘Lord, Lord,’ and not do the things which I say?” (Luke 6:46).

5. To remain in silence is a sin.

As soon as the Holy Spirit was given, the apostles began to preach the gospel. God had granted everlasting life to dying humanity! They could not stay in the Upper Room because God’s love provoked them to reach out to the lost. “To him who knows to do good and does not do it, to him it is sin” (James 4:17).

“As soon as the Holy Spirit was given, the apostles began to preach the gospel. God had granted everlasting life to dying humanity! They could not stay in the Upper Room because God’s love provoked them to reach out to the lost.”

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6. Evangelism deepens our walk with God.

Nothing teaches a fisherman like fishing. Interacting with the lost results in greater confidence and faith in God. “…hearing of your love and faith which you have toward the Lord Jesus and toward all the saints, that the sharing of your faith may become effective by the acknowledgment of every good thing which is in you in Christ Jesus” (Philemon 5–6).

7. It causes us to search the Scriptures.

Wanting to know how to answer every man will send us to God’s Word. “Be diligent to present yourself approved to God, a worker who does not need to be ashamed, rightly dividing the word of truth” (2 Timothy 2:15).

8. It deepens our gratitude for the cross.

As we continually preach the cross, it will deepen our understanding of what God did for us in Christ. We will find ourselves practicing what we preach, so we will be frequently thinking about the cross. “I determined not to know anything among you except Jesus Christ and Him crucified” (1 Corinthians 2:2).

9. It deepens our prayer life.

“Our fears and sense of inadequacy will also drive us to our knees—the safest place for a Christian.”

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We reveal our love for the lost by pondering their fate, and as a result we cannot help but cry out to God for them. “My heart’s desire and prayer to God for Israel is that they may be saved” (Romans 10:1).

Our fears and sense of inadequacy will also drive us to our knees—the safest place for a Christian. “Therefore I take pleasure in infirmities, in reproaches, in needs, in persecutions, in distresses, for Christ’s sake. For when I am weak, then I am strong” (2 Corinthians 12:10).

10. We have been commanded to imitate Paul.

Paul showed his love for God and for sinners by his obedience to the Great Commission. “I also please all men in all things, not seeking my own profit, but the profit of many, that they may be saved. Imitate me, just as I also imitate Christ” (1 Corinthians 10:33—11:1).

Ray Comfort

Ray Comfort is the Founder and CEO of Living Waters and the bestselling author of more than 90 books, including God Has a Wonderful Plan for Your Life, How to Know God Exists, and The Evidence Bible. He cohosts the award-winning television program Way of the Master, airing in every country in the world, and is an Executive Producer of “180,” “Evolution vs. God,” “Audacity,” and other films. He is married to Sue and has three grown children, and hasn’t left the house without gospel tracts for decades.

Should Women Preach? - Deb Martin

 Should women preach? 

Yes and no. 

Unfortunately, this seemingly simple inquiry is a loaded question. It is often asked in hopes of merely ascertaining one’s ecclesiastical position on women in ministry. Sadly, this question has become a tool with which to draw a line of division separating believers into two groups (complementarians and egalitarians). It is easy to see how one’s answer to this question can provide a catalyst for heated debate. Most assuredly, the question is important; but it is also controversial, and one that deserves serious attention today.

As a Christian woman in ministry, I often observe that when this question is asked, the first inclination is to erroneously equate the action of “preaching” with the position of “pastor,” thereby confusing the proclamation of the gospel with an authoritative role within the church. The question in disguise becomes, “Should women be pastors?”, a question that should be answered quite differently than, “Should women preach?” It is a subtle yet important distinction to make.

 I’d like to offer that simply put, preaching refers to proclaiming the gospel of Jesus Christ. By that definition, all Christians are called to preach. The act of sharing the good news of Jesus’ death, resurrection and ascension to the Father and the completion of his atoning work on the cross for the forgiveness of sin is the foremost privilege and responsibility of Christians regardless of gender. All believers are to proclaim the good news (1 Pet 2:9); all believers are called to go and make disciples so that others may have eternal life in Christ. All believers are to be ready to give a defense to everyone who asks a reason for the hope that is in them (1 Pet 3:15). The gospel is a Christian issue, not a gender issue.

With that said, preaching the gospel does not qualify someone to be in a position of authority within the context of the local church. Not all Christians, (men or women) should assume they are qualified to serve in an authoritative role as pastor/overseer. That is, just as there are Scriptural commands for believers to share the gospel, there are biblical qualifications for those who hold offices of responsibility within the context of the local church.

Scripture clearly teaches that within the context of the local church (that is, an organized assembly of professing, believing Christians who gather to worship and observe the ordinances), women are not to have an authoritative role over men (1 Tim 2:15). Yes, women should preach; but no, women should not have responsibility for the spiritual growth and guidance of a congregation of male and female believers. This responsibility is reserved for those who hold the authoritative position of elder; a position for which qualifications are clearly described in Scripture (1 Tim 3, Titus 1).

Some claim that an interpretation of Scripture that disallows women to hold authoritative positions over men erroneously (and unbiblically) limits women in their ability to influence others for Christ. But I ask, how can that be? Scripture clearly calls (commands!) all Christians to be influential in sharing the gospel, and all Christians are equipped to do so through the power of the Holy Spirit. In fact, the Bible specifically instructs wives to be influential in their husbands’ lives within the context of submission (1 Pet 3:6-13). Careful consideration of this principle should lead one to reflect on the relationship between the Father and Son, in that Jesus did everything from a posture of submission to His Father and under the Father’s authority (Mt 26:39, Jn 12:49).

Should women preach? YES! Christian men and women must share the hope that is within them with those perishing in this lost world and preach the gospel whenever and wherever they can; it is a command from Scripture that Christians should obey with joyful hearts. Should women strive to be influential in the lives of others, even their husbands? Yes. Again, this is a command that women should obey with joyful hearts, within the God-ordained framework of male headship. Should women hold authoritative positions within the local church through which they are responsible for the spiritual growth of an entire congregation of men and women? No, for the Bible clearly teaches that submission to authority is a command that all should obey with joyful hearts.

The Statement on Social Justice and the Gospel

I
Scripture

WE AFFIRM that the Bible is God’s Word, breathed out by him. It is inerrant, infallible, and the final
authority for determining what is true (what we must believe) and what is right (how we must live). All truth claims and ethical standards must be tested by God’s final Word, which is Scripture alone.

WE DENY that Christian belief, character, or conduct can be dictated by any other authority, and we deny that the postmodern ideologies derived from ***intersectionality, radical feminism, and critical race theory are consistent with biblical teaching. We further deny that competency to teach on any biblical issue comes from any qualification for spiritual people other than clear understanding and simple communication of what is revealed in Scripture.

SCRIPTURE: GENESIS 2:18-25; PSALM 19:7-10; 1 CORINTHIANS 2:14-15; EPHESIANS 5:22-33; 2 TIMOTHY 3:16-4:5; HEBREWS 4:12; 13:4; 1 PETER 1:25; 2 PETER 1:19-21

II
Imago Dei

WE AFFIRM that God created every person equally in his own image. As divine image-bearers, all people have inestimable value and dignity before God and deserve honor, respect and protection. Everyone has been created by God and for God.

WE DENY that God-given roles, socioeconomic status, ethnicity, religion, sex or physical condition or any other property of a person either negates or contributes to that individual’s worth as an image-bearer of God.

SCRIPTURE: GENESIS 1:26-30; 2:18-22; 9:6; 2 CORINTHIANS 5:17; COLOSSIANS 1:21-22

III
Justice

WE AFFIRM that since he is holy, righteous, and just, God requires those who bear his image to live justly in the world. This includes showing appropriate respect to every person and giving to each one what he or she is due. We affirm that societies must establish laws to correct injustices that have been imposed through cultural prejudice.

WE DENY that true justice can be culturally defined or that standards of justice that are merely socially constructed can be imposed with the same authority as those that are derived from Scripture. We further deny that Christians can live justly in the world under any principles other than the biblical standard of righteousness. Relativism, socially-constructed standards of truth or morality, and notions of virtue and vice that are constantly in flux cannot result in authentic justice.

SCRIPTURE: GENESIS 18:19; ISAIAH 61:8; MICAH 6:8; MATTHEW 5:17-19; ROMANS 3:31

IV
God’s Law

WE AFFIRM that God’s law, as summarized in the ten commandments, more succinctly summarized in the two great commandments, and manifested in Jesus Christ, is the only standard of unchanging righteousness. Violation of that law is what constitutes sin.

WE DENY that any obligation that does not arise from God’s commandments can be legitimately imposed on Christians as a prescription for righteous living. We further deny the legitimacy of any charge of sin or call to repentance that does not arise from a violation of God’s commandments.

SCRIPTURE: DEUTERONOMY 10:4; ROMANS 6:14, 10:5; GALATIANS 2:16, 3:10, 12; COLOSSIANS 2:14-17; HEBREWS 10:1

V
Sin

WE AFFIRM that all people are connected to Adam both naturally and federally. Therefore, because of original sin everyone is born under the curse of God’s law and all break his commandments through sin. There is no difference in the condition of sinners due to age, ethnicity, or sex. All are depraved in all their faculties and all stand condemned before God’s law. All human relationships, systems, and institutions have been affected by sin.

WE DENY that, other than the previously stated connection to Adam, any person is morally culpable
for another person’s sin. Although families, groups, and nations can sin collectively, and cultures can be predisposed to particular sins, subsequent generations share the collective guilt of their ancestors only if they approve and embrace (or attempt to justify) those sins. Before God each person must repent and confess his or her own sins in order to receive forgiveness. We further deny that one’s ethnicity establishes any necessary connection to any particular sin.

SCRIPTURE: GENESIS 2:16, 17, 3:12,13-15; PROVERBS 29:18; ISAIAH 25:7, 60:2-3; JEREMIAH 31:27-34; EZEKIEL 18:1-9, 14-18; MATTHEW 23:29-36; ROMANS 1:16-17, 3:23, 5:12, 10:14-17; 1 CORINTHIANS 15:3-11; 2 CORINTHIANS 11:3; GALATIANS 1:6-9; TITUS 1:12, 13; REVELATION 13:8

VI
Gospel

WE AFFIRM that the gospel is the divinely-revealed message concerning the person and work of Jesus Christ—especially his virgin birth, righteous life, substitutionary sacrifice, atoning death, and bodily resurrection—revealing who he is and what he has done with the promise that he will save anyone and everyone who turns from sin by trusting him as Lord.

WE DENY that anything else, whether works to be performed or opinions to be held, can be added to the gospel without perverting it into another gospel. This also means that implications and applications of the gospel, such as the obligation to live justly in the world, though legitimate and important in their own right, are not definitional components of the gospel.

SCRIPTURE: GENESIS 3:15; PROVERBS 29:18; ISAIAH 25:7, 60:2, 3; ROMANS 1:16-17, 10:14,15,17; 1CORINTHIANS 15:1-11; GALATIANS 1:6-9; REVELATION 13:8

VII
Salvation

WE AFFIRM that salvation is granted by God’s grace alone received through faith alone in Jesus Christ alone. Every believer is united to Christ, justified before God, and adopted into his family. Thus, in God’s eyes there is no difference in spiritual value or worth among those who are in Christ. Further, all who are united to Christ are also united to one another regardless of age, ethnicity, or sex. All believers are being conformed to the image of Christ. By God’s regenerating and sanctifying grace all believers will be brought to a final glorified, sinless state of perfection in the day of Jesus Christ.

WE DENY that salvation can be received in any other way. We also deny that salvation renders any Christian free from all remaining sin or immune from even grievous sin in this life. We further deny that ethnicity excludes anyone from understanding the gospel, nor does anyone’s ethnic or cultural heritage mitigate or remove the duty to repent and believe.

SCRIPTURE: GENESIS 3:15; ACTS 20:32; ROMANS 3-4; EPHESIANS 2:8-9; GALATIANS 3:28-29; 1 JOHN 2:1-2

VIII
The Church

WE AFFIRM that the primary role of the church is to worship God through the preaching of his word, teaching sound doctrine, observing baptism and the Lord’s Supper, refuting those who contradict, equipping the saints, and evangelizing the lost. We affirm that when the primacy of the gospel is maintained that this often has a positive effect on the culture in which various societal ills are mollified. We affirm that, under the lordship of Christ, we are to obey the governing authorities established by God and pray for civil leaders.

WE DENY that political or social activism should be viewed as integral components of the gospel or primary to the mission of the church. Though believers can and should utilize all lawful means that God has providentially established to have some effect on the laws of a society, we deny that these activities are either evidence of saving faith or constitute a central part of the church’s mission given to her by Jesus Christ, her head. We deny that laws or regulations possess any inherent power to change sinful hearts.

SCRIPTURE: MATTHEW 28:16-20; ROMANS 13:1-7; 1 TIMOTHY 2:1-3; 2 TIMOTHY 4:2; TITUS 1:9; 1 PETER 2:13-17

IX
Heresy

WE AFFIRM that heresy is a denial of or departure from a doctrine that is essential to the Christian faith. We further affirm that heresy often involves the replacement of key, essential truths with variant concepts, or the elevation of non-essentials to the status of essentials. To embrace heresy is to depart from the faith once delivered to the saints and thus to be on a path toward spiritual destruction. We affirm that the accusation of heresy should be reserved for those departures from Christian truth that destroy the weight-bearing doctrines of the redemptive core of Scripture. We affirm that accusations of heresy should be accompanied with clear evidence of such destructive beliefs.

WE DENY that the charge of heresy can be legitimately brought against every failure to achieve perfect conformity to all that is implied in sincere faith in the gospel.

SCRIPTURE: JOHN 14:6; ACTS 4:12; GALATIANS 1:6-9; 1 JOHN 4:1-3, 10, 14, 15; 5:1, 6-12

X
Sexuality and Marriage

WE AFFIRM that God created mankind male and female and that this divinely determined distinction is good, proper, and to be celebrated. Maleness and femaleness are biologically determined at conception and are not subject to change. The curse of sin results in sinful, disordered affections that manifest in some people as same-sex attraction. Salvation grants sanctifying power to renounce such dishonorable  affections as sinful and to mortify them by the Spirit. We further affirm that God’s design for marriage is that one woman and one man live in a one-flesh, covenantal, sexual relationship until separated by death. Those who lack the desire or opportunity for marriage are called to serve God in singleness and chastity. This is as noble a calling as marriage.

WE DENY that human sexuality is a socially constructed concept. We also deny that one’s sex can be fluid. We reject “gay Christian” as a legitimate biblical category. We further deny that any kind of partnership or union can properly be called marriage other than one man and one woman in lifelong covenant together. We further deny that people should be identified as “sexual minorities”—which serves as a cultural classification rather than one that honors the image-bearing character of human sexuality as created by God.

SCRIPTURE: GENESIS 1:26-27, 2:24, 4:1, 19:24-28; MATTHEW 19:3-6; ROMANS 8:13; 1 CORINTHIANS 6:9-11; 1 TIMOTHY 1:10; JUDE 7

XI
Complementarianism

WE AFFIRM that God created mankind both male and female with inherent biological and personal distinctions between them and that these created differences are good, proper, and beautiful. Though there is no difference between men and women before God’s law or as recipients of his saving grace, we affirm that God has designed men and women with distinct traits and to fulfill distinct roles. These differences are most clearly defined in marriage and the church, but are not irrelevant in other spheres of life. In marriage the husband is to lead, love, and safeguard his wife and the wife is to respect and be submissive to her husband in all things lawful. In the church, qualified men alone are to lead as pastors/elders/bishops and preach to and teach the whole congregation. We further affirm that the image of God is expressed most fully and beautifully in human society when men and women walk in obedience to their God-ordained roles and serve according to their God-given gifts.

WE DENY that the God-ordained differences in men’s and women’s roles disparage the inherent spiritual worth or value of one over the other, nor do those differences in any way inhibit either men or women from flourishing for the glory of God.

SCRIPTURE: GENESIS 1:26–28, 2:15-25, 3:1-24; EPHESIANS 5:22-33; 1 CORINTHIANS 11:7-9; 1 TIMOTHY 2:12-14; TITUS 2

XII
Race / Ethnicity

WE AFFIRM God made all people from one man. Though people often can be distinguished by different ethnicities and nationalities, they are ontological equals before God in both creation and redemption. “Race” is not a biblical category, but rather a social construct that often has been used to classify groups of people in terms of inferiority and superiority. All that is good, honest, just, and beautiful in various ethnic backgrounds and experiences can be celebrated as the fruit of God’s grace. All sinful actions and their results (including evils perpetrated between and upon ethnic groups by others) are to be confessed as  sinful, repented of, and repudiated.

WE DENY that Christians should segregate themselves into racial groups or regard racial identity above, or even equal to, their identity in Christ. We deny that any divisions between people groups (from an unstated attitude of superiority to an overt spirit of resentment) have any legitimate place in the fellowship of the redeemed. We reject any teaching that encourages racial groups to view themselves as privileged oppressors or entitled victims of oppression. While we are to weep with those who weep, we deny that a person’s feelings of offense or oppression necessarily prove that someone else is guilty of sinful behaviors, oppression, or prejudice.

SCRIPTURE: GENESIS 1:26–28; ACTS 17:24-26; 1 CORINTHIANS 13:4-7; 2 CORINTHIANS 12:16-18

XIII
Culture

WE AFFIRM that some cultures operate on assumptions that are inherently better than those of other
cultures because of the biblical truths that inform those worldviews that have produced these distinct
assumptions. Those elements of a given culture that reflect divine revelation should be celebrated and
promoted. But the various cultures out of which we have been called all have features that are worldly and sinful—and therefore those sinful features should be repudiated for the honor of Christ. We affirm that whatever evil influences to which we have been subjected via our culture can be—and must be—overcome through conversion and the training of both mind and heart through biblical truth.

WE DENY that individuals and sub-groups in any culture are unable, by God’s grace, to rise above whatever moral defects or spiritual deficiencies have been engendered or encouraged by their respective cultures.

SCRIPTURE: ROMANS 1:18-32; EPHESIANS 4:17-24; COLOSSIANS 3:5-11

XIV
Racism

WE AFFIRM that racism is a sin rooted in pride and malice which must be condemned and renounced by all who would honor the image of God in all people. Such racial sin can subtly or overtly manifest itself as racial animosity or racial vainglory. Such sinful prejudice or partiality falls short of God’s revealed will and violates the royal law of love. We affirm that virtually all cultures, including our own, at times contain laws and systems that foster racist attitudes and policies.

WE DENY that treating people with sinful partiality or prejudice is consistent with biblical Christianity. We deny that only those in positions of power are capable of racism, or that individuals of any particular ethnic groups are incapable of racism. We deny that systemic racism is in any way compatible with the core principles of historic evangelical convictions. We deny that the Bible can be legitimately used to foster or justify partiality, prejudice, or contempt toward other ethnicities. We deny that the contemporary evangelical movement has any deliberate agenda to elevate one ethnic group and subjugate another. And we emphatically deny that lectures on social issues (or activism aimed at reshaping the wider culture) are as vital to the life and health of the church as the preaching of the gospel and the exposition of Scripture. Historically, such things tend to become distractions that inevitably lead to departures from the gospel.

SCRIPTURE: GENESIS 1:26-27; DEUTERONOMY 10:17; ACTS 10:34; ROMANS 2:11; EPHESIANS 6:9; GALATIANS 3:28; JAMES 2:4





***Intersectionality is the idea that victimhood and oppression occur on a variety of levels, and these may overlap or intersect. So a single individual may have multiple claims to victim status. Since victimhood is what is supposed to validate a personal opinion in these postmodern times, the more layers of oppression someone can claim, the more entitled that person is to speak about issues such as justice and racial discrimination, power and oppression, privilege and inequality. In other words, victimhood is now seen as empowerment, and the more privilege a person is thought to enjoy, the less authority that person has to render an opinion.

What is an Evangelical Christian? - Gotquestions.org

To begin, let’s break down the two words. The term Christian essentially means "follower of Christ." Christian is the term given to followers of Jesus Christ in the first century A.D. (Acts 11:26). The term evangelical comes from the Greek word that means "good news." Evangelism is sharing the good news of the salvation that is available through Jesus Christ. An evangelical, then, is a person dedicated to promoting the good news about Jesus Christ. Combined, the description "evangelical Christian" is intended to indicate a believer in Jesus Christ who is faithful in sharing and promoting the good news.

In Western culture today, there are many caricatures of evangelical Christians. For some, the term evangelical Christian is equivalent to “right-wing, fundamentalist Republican.” For others, "Evangelical Christian" is a title used to differentiate an individual from a Catholic Christian or an Orthodox Christian.

Others use the term to indicate adherence to the fundamental doctrines of Christianity. In this sense, an evangelical Christian is a believer who holds to the inspiration, inerrancy, and authority of Scripture, the Trinity, the deity of Christ, and salvation by grace through faith alone. However, none of these definitions are inherent in the description "evangelical Christian."

In reality, all Christians should be evangelical Christians. The Bible is consistently instructing us to be witnesses of the good news (Matthew 28:18-20; Acts 1:8; 1 Corinthians 16:1-4; 1 Peter 3:15).

There is no better news than Jesus! There is no higher calling than evangelist. There is no doubt that holding to the fundamentals of the Bible will result in a certain worldview and, yes, political belief. However, there is nothing about being an evangelical that demands a certain political party or affiliation.

An evangelical Christian is called to share the good news, to preach God's Word, and to set an example of purity and integrity. If these callings require political action, so be it. At the same time, evangelical Christians should not be sidetracked into abandoning our highest calling—sharing the gospel of Jesus Christ.

Copied from Gotquestions.org

Where Are The African American Evangelists? - Tom Skinner

I AM AWED AND INSPIRED BY THE SPIRIT THAT was at work in the Apostle Paul. He was so much in love with the Lord Jesus Christ, with the gospel and with his own Jewish people that he could say, "If it were possible for me to go to hell that Israel might be saved, I would be prepared to do that.”  

I believe that, in our generation, there must arise young African American men and women with that kind of intensity—committed Christians who are so in love with Jesus and with African American people that they'd say, "If my going to hell could lead to the salvation of my people, I am prepared to go." Now is the time for African American Christians in this country to rise up and take their rightful place in the body of Jesus Christ—to open up and receive all that God intends for us to have as a people.

I also believe, however, that it's crucial to go to any people in the right spirit of evangelism. But before we consider what that means, we must examine a more basic question: Why has evangelism to African Americans been largely ignored in America ?

 

MISS LIBERTY TURNED HER BACK
I must place my statements in an historical context.  

America , we must recall, was founded to be a haven, a place of refuge for people who were escaping all sorts of oppression in other parts of the world. Miss Liberty stands in New York harbor as a glaring, testimony to the commitment of America 's early fathers to be available to those people seeking freedom from religious and political oppression. She stands there as a promise that America is a land where these people would be offered hope.

But what remains unnoticed—as Miss Liberty has stood there in New York harbor, facing towards Europe , welcoming all those European immigrants who came to America seeking refuge—to this day, her back is conspicuously turned to Harlem . Her promises apparently have not included certain people who were already here, whose backs were broken to build this new world.

Now these people—not immigrants, but slaves—brought the man-muscle energy that fueled America 's Industrial Revolution. While white immigrants from Europe were moving into northern port cities, slaves from Africa were being sold in the South, to develop cotton fiber. It was this all-important fiber that was shipped to those northern ports to be finished off and exported to Europe. This system allowed a balance of trade to develop that would make America a great economic power.

You may well say, "That's history. What's that got to do with winning African American people to Christ today?"

Everything! Because we must understand how we came to the position we are in today if we are to escape it.

The fourth and fifth generations of those European immigrants who built the northern cities began to accumulate wealth and power. But the descendents of the slaves did not. And as African Americans migrated north, the wealthier whites moved out to the suburbs and the country, leaving behind the urban ghetto.

It's urgent that we understand what happened to the churches of these cities as whites moved out.

THE SHIFT FROM URBAN TO SUBURBAN
Earlier in this century, we still had in our cities what was known as the parish church. By definition it was simply a church that ministered to a defined community. Its leaders chose a community where they would locate to exalt Jesus and to meet the needs of the people. The parishioners lived in the surrounding community, and thus they walked to these places of worship.

But slowly, as the century progresses—just as African Americans were migrating from the South—whites were beginning to move farther and farther out from the center city. Integration began to be defined as that period of time between when the African American family moved into this city and the last white family moved out.

Still, for several decades, suburbanites continued to use the old places of worship. They would drive from suburban communities into the downtown neighborhoods they’d left, to worship on Sunday morning. Now they needed a parking lot, and so it was appropriated in the church budget to build around the church building a parking lot that would accommodate the people who were now driving great to worship on Sunday.

And when the service was over, there would be the announcement: “Immediately following this morning’s service we will retire to the fellowship hall for a time of fellowship”—which meant tea, coffee and cookies. Then immediately after that, everyone moved into the parking lot and began to drive out—with no contact at all with the new residents of the neighborhood.

And the people who had moved into the old neighborhood never saw the commuters because they were still asleep when the commuters drove in to worship, and they were just rising when they left. There was no relationship between them.

Now, if this downtown church was a wealthy church, it was able to hire a special staff whose ministry during the week was to try to do something to reach these people in the surrounding neighborhood. But the church itself had no relationship and no contact.

Finally, everyone decided it was too inconvenient and too expensive to be driving back and forth. “Why not build a worship sanctuary in the neighborhoods where we are?” Thus the churches packed and left, leaving avoid as far as the witness of the Christian church to the inner-city. Eventually, the city would become a symbol of abandonment, guilt—a “problem.”

EVANGELISM AMONG AFRICAN AMERICANS—A CRACK IN OUR LEGACY
In the meantime, among those people migrating into northern cities were my own parents who, during World War II, came up from Greenville , South Carolina , and settled in Harlem . They discovered that the patterns of segregation were not that different from the south, and they were faced with enormous problems in adjusting to these urban centers. As Christians, the question for them and many others became: “What of the Christian witness in our cities?”

Not that our community was devoid of churches. We had them. But somehow the issue of evangelism—that is, reaching out and declaring the Good News in word and deed so as to influence people to put their absolute trust in the person of Jesus Christ—was gone.

In African America, we were not devoid of churches, and we were not devoid of preaching, but we were weak on spiritual witness—this throwing out of the net, this calling people forth to a personal encounter and relationship with Jesus Christ. Evangelism was occasional, not permanent among us.

In fact, the gift of the evangelist was not widely known or understood. Or else it was somewhat distrusted. Generally, all preaching was done by pastors, and then only gift we knew was the gift of the pastor. When I was growing up, whenever we had what might have been termed “evangelistic campaigns”, it required that my father—who was a pastor—send for another pastor from another city to preach that meeting. The reason for this was that evangelists were thought of as sheep stealers. They were men who came to town, pitched a tent, stole people from the churches and started their own church.

Anybody who was called an evangelist was suspect and not to be trusted. So the gift of the evangelist did not thrive and develop among us. And even as you examine great preaching which came from the African American minister—who is the great preacher symbol of our time—there is one crack in our legacy. That crack was always the ability, after a magnificent preaching, to cast the net out and call people home to the person of Jesus Christ.

Rather, we opened the doors of the church. We called people to membership in the institution, but we had difficulty calling people to Jesus.

ON THE OTHER HAND…
Meanwhile, our white brothers and sisters ensured that from the cradle to the grave, the gospel would be heard by their children. Along with strong, local churches, they developed parachurch ministries.

Child Evangelism grabbed those young white kids when they were preschoolers and evangelized them. When they got to school, they had Bible Clubs. In high school they had Young Life and Youth for Christ. When they got to college, Campus Crusade, InterVarsity or the Navigators picked them up. After college, they were grabbed by Women's Aglow, the Christian Businessmen's Committee, or the Full Gospel Businessmen's Fellowship or the Executive Christian Ministries .

But—do you know that I went through Harlem looking for these groups? And I went through the south side of Chicago , through the hill district of Pittsburgh, through the south side of Philadelphia , and I went to Watts to see if I could locate these ministries. And they were nowhere to be found!

Now I know a lot Of African, American Christians who get mad at these organizations for not reaching out to our people. But I don’t hold this them failure against them. They were doing what they were supposed to do—reaching their generation and their people with the gospel. It just didn't include us.

What is sadder, from my viewpoint, is that some young African American evangelists have come along—but they felt the only way they could have credentials and authentically do the work of evangelism was to hope that some of those white agencies would hire them. And they never saw that they could reach their own people with the claims of Christ.

And so, my brothers and sisters, there's a lot of catching up to be done in our generation if the truth of the gospel and the kingdom is going to become alive for our people.

FILLED WITH THE SPIRIT
What is the work of evangelism that we have to be about? Who is going to do evangelism among the African American community? Who are the people who are going to spread the Good News concerning Jesus Christ in such a way—by word and by deed—so as to influence more of our people to put their absolute trust in the person of Jesus Christ?

Scripture makes it very clear that all of us are called to the work of evangelism. All of us are called to have a passion for the lost. But who are evangelists—the called ones? By what signs will we recognize them?

I suggest to you, first of all, that effective evangelism requires that a person be filled with the Spirit.

There is a lot of discussion, even debate in some circles about this and about what the manifestation of the fullness of the Spirit would look like. I won’t enter that debate here, but when I read scripture, the Bible tells me that an evidence of the Spirit’s fullness is this: “They spoke the word of God with boldness.” (Acts 4:31 )

Whenever people were filled with the Spirit they were fearless in their proclamation of the Good News. And whenever they were filled with the Spirit, others immediately identified them with Jesus. In fact, it became unmistakable when a person is filled with the Spirit that there is a relationship between them and Jesus.

This was true of the apostles—and it was mind-blowing to the Jewish leaders to witness the spirit of the apostles because they thought they had gotten rid of Jesus. They’d nailed him to a cross, buried him in a tomb, and rolled a stone over his grave. They were sure Jesus was dead.

But suddenly they were confronted by a new, bold Peter—and they saw Jesus. They looked at John, and they saw Jesus. They looked at the other disciples, and they saw Jesus.

Our greatest argument for the resurrection of Christ is not our ability to argue it from an exegetical point of view. No, it is that the world should look at us and say, “These people have been with Jesus.”

Today, if you’re going to do the work of the evangelist, your first qualification should be that you have been with Him.

GIFTS OR FRUITS?
I hasten to add that there is a distinction between the fruit of the Spirit and the gifts of the Spirit. We need also to understand this as it pertains to the evangelist.

Quite often we become enamored with gifted people. And we often assume that because they are gifted, that they are also spiritual. We say, “Wow, that sister can really sing. She’s a great woman of God!” But the fact that she can sing does not make her a woman of God. We say, “Boy, that brother can preach!” He is not a man of God because he can preach. The Bible says God gives gifts as he pleases.

For 28 years, I have been preaching the gospel on every continent. I am gifted to preach. But I recognize it is a gift from God. It has nothing to do with me. If you judge my spirituality by my preaching, I will snow you—because there is no relationship between my gift to preach and my spirituality.

If you want to find out whether I am a spiritual person, if you want to find out whether I am filled with the Spirit, you have to wait until I finish preaching and hang out with me.

The fullness of the Spirit is not a state of perfection; it is a state of surrender. It is not a state of sinlessness; it is a state of abandonment to Jesus Christ—when a person simply says, “I renounce all rights to myself and I give Jesus the right to do with me whatever he pleases.”

NEEDED: A MATURE MESSAGE
What is the content of the evangelist’s message? Let me suggest that at the basis of the Good News lies the matter of sin. People are not sinners because they sin.

We say, “We need to get out there and evangelize our African American communities because there’s so much alcoholism.” But I’ve got some upsetting news for you. There are professionals who don’t know Jesus who are curing people of alcoholism better than some of us Christians.

And we say, “We need to get the message out to our African American communities because there is so much drug addition.”

It’s true, alcoholics and drug addicts need Christ—but they don’t need Christ because they’re drug addicts. People are not sinners because they commit sins. Sin is the absence of the life of Jesus; sin is the failure to put one’s absolute trust in the Lordship and the authority of Jesus. Sin is unbelief. It only shows its results as alcoholism, drug addiction, stealing, murder and so on.

This point is crucial when it comes to evangelism—because what are you going to do with the people who don't commit overt, ugly identifiable “sins”? Who don’t snort coke, fornicate, or go to pornographic movies?

The message we convey to "good” people is that they don’t need Jesus because they don’t do those terrible things any more.

It has become clear to me why most Christians are always having an up-and-down spiritual life. It is our failure to preach a mature evangelistic message.

A TWO STAGE GOSPEL
You see, there is a two-stage gospel preached in America .

Stage one: You accept Jesus as your personal Savior. You collect fire insurance; you get a passport to heaven, along with the guarantee that if you die you won't go to hell.

Second stage: Sometime after that—a week, a year, or 20 years later—you go to a "Deeper Life Conference" and really get into Jesus.

Now the problem is that you don't see that pattern in scripture. The apostles preached, "If you will confess with your mouth and believe in your heart the Lord Jesus” (not Jesus as personal Savior, but the Lord Jesus) "that God hath raised him from the dead, you will be saved." In other words, they made it very clear at the outset that salvation means abandoning yourself to the Lord of a new kingdom. One who demands total abandonment of all that you are and all that you have to him. That was the evangel.

Tell the truth, you Christian leaders who are reading this, don't you watch too many people go up and down, up and down? They come to dedicate themselves—and rededicate, and re-rededicate, and re-re-rededicate themselves. They never enter in.

The problem is, these well-meaning people never heard at the outset the truth: You can’t be a Christian. You can’t live the Christian life. You have no capability to be what God wants you to be.

But the Good News is that God, in Christ, has borne on his own body your sin. He alone has all power given unto him. He alone is able to be himself in you.

AFRAID OF "WORLDLINESS"
Where does that get preached? Historically, we have stood on the doorsteps of the church and waved people in to hear our preachers. We have invited people to come to our revival meetings and our evangelistic meetings—in church.

The most wonderful testimonies I’ve ever heard were in church. And I often wondered, wouldn’t it be wonderful if somebody could hear that testimony at the 21 Club? Wouldn’t it be wonderful if that mighty message could be preached down in the red light district outside a house of prostitution? Wouldn’t it be wonderful if that testimony could be given in the local beer joint?

But you see, we restrict evangelism. The fact is, we haven't allowed it to burst out of the four walls of our church. We are limited by this thing called worldliness, because we don't want to go to the places of the world.

Historically, we Christians have been afraid of the world. Maybe it is the false interpretation of all those scriptures we were quoted. "Come out from among them." "Be separate from them and touch not the unclean thing."

What the Bible is talking about is to come out in your conversation, come out in the way you walk, come out in the way you live, come out in your conduct. But you have to physically be in the world.

When the first deacons were chosen in the Bible, the apostles said, "Look among you and find seven men filled with the Holy Ghost and of good report in the community” (Acts 6:3). In other words, they were to be men filled with the Spirit, of whom the neighbors say, "These men have been with Jesus."

MONEY FOR EVANGELISM
Finally, if African American people are going to reach African American people, where is the money going to come from?

Part of what has created such tremendous jealousy and conflict among African American Christians who want to do evangelism is competition for this thing called the dollar. The perception is this: There is only a small group of "enlightened” white Christians who are willing to give some of their money to support African American evangelism.

Now here’s what happens. In order to get that small pot, I must appear to be the only one who is really doing the job. So when somebody asks me about the evangelistic ministry of so-and-so, I say, "Well, you know, he’s a good brother, but ... He doesn't have a real high view of Scripture." Or I say, "He’s a nice brother—talented and gifted and everything. But we should pray for him."

I say it is time that we free ourselves from this nonsense. We are called to reach our generation. We have to pay for it.

Can I talk to you about something? African Americans last year drank $2.1 billion worth of Pepsi and Coca-Cola. African Americans last year spent $653 million on candy bars. Candy bars! African Americans last year spent $2.8 billion on domestic beer—not counting imported beers, just domestic.

We have gone too long with this nonsense that African Americans don’t have the money and we can't fund ourselves. We do have it.

EVANGELISM IS WARFARE
Finally, an exhortation. Be strong in the Lord, because evangelism is a warfare! You must equip yourself in the Spirit to tread on Satan’s territory and stand there in the name of Jesus.

Paul said, "Because there’s going to be a fight, put on the whole armor, put on the helmet of salvation and the breastplate of righteousness—which is the character of Jesus."

We are not putting on armor to fight each other—the armor is for our warfare in the world. There are going to be discouragements. But if you have a passion for the lost, a passion to see people won to Jesus no matter what the setbacks, then don't give up! If you put the armor on, and if you stay faithful, and if you love Jesus, your message will break through the darkness!  

Tom Skinner

 

© 1989 BridgeBuilder. This is a reprint of an article originally featured in BridgeBuilder Magazine, published in Washington, DC.