A Little Bit About Myself and My History

April 6, 2016

http://www.cbytv.org/#/LOCAL-PROGRAMMING-04-00/

Click on “Good News in the Valley – April 2016” to see an interview with Rigoberto Dominguez, Executive Director of Acts 20:24 Ministries.


What It Means to Accept Christ #AWTOZER

February 26, 2016

What It Means to Accept Christ #AWTOZER
A FEW THINGS, FORTUNATELY only a few, are matters of life and death, such as a compass for a sea voyage or a guide for a journey across the desert. To ignore these vital things is not to gamble or take a chance; it is to commit suicide. Here it is either be right or be dead. Our relation to Christ is such a matter of life or death, and on a much higher plane. The Bible instructed man knows that Jesus Christ came into the world to save sinners and that men are saved by Christ alone altogether apart from any works of merit. That much is true and is known, but obviously the death and resurrection of Christ do not automatically save everyone. How does the individual man come into saving relation to Christ? That some do we know, but that others do not is evident. How is the gulf bridged between redemption objectively provided and salvation subjectively received? How does that which Christ did for me become operative within me? To the question “What must I do to be saved?” we must learn the correct answer. To fail here is not to gamble with our souls: it is to guarantee eternal banishment from the face of God. Here we must be right or be finally lost. To this anxious question evangelical Christians provide three answers, “Believe on the Lord Jesus Christ,” “Receive Christ as your personal Saviour,” and “Accept Christ.” Two of the answers are drawn almost verbatim from the Scriptures (Acts 16:31, John 1:12), while the third is a kind of paraphrase meant to sum up the other two. They are therefore not three but one. Being spiritually lazy we naturally tend to gravitate toward the easiest way of settling our religious questions for ourselves and others; hence the formula “Accept Christ” has become a panacea of universal application, and I believe it has been fatal to many. Though undoubtedly an occasional serious-minded penitent may find in it all the instruction he needs to bring him into living contact with Christ, I fear that too many seekers use it as a short cut to the Promised Land, only to find that it has led them instead to “a land of darkness, as darkness itself; and of the shadow of death, without any order, and where the light is as darkness.” The trouble is that the whole “Accept Christ” attitude is likely to be wrong. It shows Christ applying to us rather than us to Him. It makes Him stand hat-in-hand awaiting our verdict on Him, instead of our kneeling with troubled hearts awaiting His verdict on us. It may even permit us to accept Christ by an impulse of mind or emotions, painlessly, at no loss to our ego and no inconvenience to our usual way of life. For this ineffectual manner of dealing with a vital matter we might imagine some parallels; as if, for instance, Israel in Egypt had “accepted” the blood of the Passover but continued to live in bondage, or the prodigal son had “accepted” his father’s forgiveness and stayed on among the swine in the far country. Is it not plain that if accepting Christ is to mean anything there must be moral action that accords with it? Allowing the expression “Accept Christ” to stand as an honest effort to say in short what could not be so well said any other way, let us see what we mean or should mean when we use it. To accept Christ is to form an attachment to the Person of our Lord Jesus altogether unique in human experience. The attachment is intellectual, volitional and emotional. The believer is intellectually convinced that Jesus is both Lord and Christ; he has set his will to follow Him at any cost and soon his heart is enjoying the exquisite sweetness of His fellowship This attachment is all-inclusive in that it joyfully accepts Christ for all that He is. There is no craven division of offices whereby we may acknowledge His Saviourhood today and withhold decision on His Lordship till tomorrow. The true believer owns Christ as his All in All without reservation. He also includes all of himself, leaving no part of his being unaffected by the revolutionary transaction. Further, his attachment to Christ is all-exclusive. The Lord becomes to him not one of several rival interests, but the one exclusive attraction forever. He orbits around Christ as the earth around the sun, held in thrall by the magnetism of His love, drawing all his life and light and warmth from Him. In this happy state he is given other interests, it is true, but these are all determined by his relation to his Lord. That we accept Christ in this all-inclusive, all-exclusive way is a divine imperative. Here faith makes its leap into God through the Person and work of Christ, but it never divides the work from the Person. It never tries to believe on the blood apart from Christ Himself, or the cross or the “finished work.” It believes on the Lord Jesus Christ, the whole Christ without modification or reservation, and thus it receives and enjoys all that He did in His work of redemption, all that He is now doing in heaven for His own and all that He does in and through them. To accept Christ is to know the meaning of the words “as he is, so are we in this world” (1 John 4:17) . We accept His friends as our friends, His enemies as our enemies, His ways as our ways, His rejection as our rejection, His cross as our cross, His life as our life and His future as our future. If this is what we mean when we advise the seeker to accept Christ we had better explain it to him. He may get into deep spiritual trouble unless we do. #BORNAGAIN #REGENERATION#NEWCREATION #INCHRIST #BORNOFGOD #BORNOFHOLYSPIRIT

To Be Understood, Truth Must Be Lived #AWTOZER

February 17, 2016
To Be Understood, Truth Must Be Lived #AWTOZER
FOR A LONG TIME I HAVE BELIEVED that truth, to be understood, must be lived; that Bible doctrine is wholly ineffective until it has been digested and assimilated by the total life. I have held this to be an important element in the preaching of the Old Testament prophets, and I have felt it to be near to the heart of the moral teaching of our Lord Jesus Christ. I admit that this belief has made me a little lonely, for not many of my Christian brethren share it with me. While I have not heard anyone deny the truth outright, few have seen fit to teach it with anything approaching emphasis. And by silence a man will reveal his beliefs as surely as by argument. This is one of those truths which at first may appear dull and colorless, but far from being tame or weak, this truth is of tremendous importance to all of us. While not to my knowledge formulated as a tenet in the creed of any church or school of religious thought, it nevertheless stands as a great divide to separate those who think rightly about the faith of Christ from those who think carelessly about it. The essence of my belief is that there is a difference, a vast difference, between fact and truth. Truth in the Scriptures is more than a fact. A fact may be detached, impersonal, cold and totally disassociated from life. Truth on the other hand, is warm, living and spiritual. A theological fact may be held in the mind for a lifetime without its having any positive effect upon the moral character; but truth is creative, saving, transforming, and it always changes the one who receives it into a humbler and holier man. At what point, then, does a theological fact become for the one who holds it a life-giving truth? At the point where obedience begins. When faith gains the consent of the will to make an irrevocable committal to Christ as Lord, truth begins its saving, illuminating work; and not one moment before. In His conflict with the religious textualists of His day our Lord often uttered short statements that serve as keys to unlock vast and precious storehouses of truth. In the Gospel according to John these may be found in something amounting to profusion. One such is found in John 7: “If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself” (verse 17). A. T. Robertson, in his Word Pictures in the New Testament, explains “he shall know” as being “experimental knowledge from willingness to do God’s will.” Then he quotes Westcott: “if there be no sympathy there can be no understanding.” Obviously these words of Christ were understood by the great British Biblical scholar Westcott and the brilliant American expositor Robertson as teaching that truth can be understood only by the mind that has surrendered to it. The average evangelical Bible teacher today finds such a radical interpretation too revolutionary to be comfortable and so just ignores it. We must be willing to obey if we would know the true inner meaning of the teachings of Christ and the apostles. I believe this view prevailed in every revival that ever came to the church during her long history. Indeed a revived church may be distinguished from a dead one by the attitude or its members toward the truth. The dead church holds to the shell of truth without surrendering the will to it, while the church that wills to do God’s will is immediately blessed with a visitation of spiritual powers. Theological facts are like the altar of Elijah on Carmel before the fire came, correct, properly laid out, but altogether cold. When the heart makes the ultimate surrender, the fire falls and true facts are transmuted into spiritual truth that transforms, enlightens, sanctifies. The church or the individual that is Bible taught without being Spirit taught (and there are many of them) has simply failed to see that truth lies deeper than the theological statement of it. Truth cannot aid us until we become participators in it. We only possess what we experience. St. Gregory of Sinai, who lived in the fourteenth century, taught that understanding and participation were inseparable in the spiritual life. “He who seeks to understand commandments without fulfilling commandments, and to acquire such understanding through learning and reading, is like a man who takes a shadow for truth. For the understanding of truth is given to those who have become participants in truth (who have tasted it through living). Those who are not participants in truth and are not initiated therein, when they seek this understanding, draw it from a distorted wisdom. Of such men the apostle says ‘the natural man receiveth not the things of the Spirit,’ even though they boast of their knowledge of truth.” Here is a simple but neglected doctrine that should be restored to its rightful place in the thinking and teaching of the church. It would work wonders.

The Need for Divine Illumination

January 3, 2016

By A.W. Tozer
From That Incredible Christian

TRUTHS DIFFER FROM NATURAL TRUTHS both in their constitution and in the manner of their apprehension by us.

Natural truths can be learned by us regardless of our moral or spiritual condition. The truths of the natural sciences, for instance, can be grasped by anyone of normal intelligence regardless of whether he is a good man or a scoundrel. There is no relation between, say, chastity and logic, or between kindness and oceanography. In like manner a sufficient degree of mental vigor is all that is required to grasp philosophical propositions. A man may study philosophy for a lifetime, teach it, write books about it, and be all the while proud, covetous and thoroughly dishonest in his private dealings.

The same thing may be said of theology. A man need not be godly to learn theology. Indeed I wonder whether there is anything taught in any seminary on earth that could not be learned by a brigand or a swindler as well as by a consecrated Christian. While I have no doubt that the majority of theological students live far better than average lives, yet it should be kept in mind that they can easily get their lessons without living any better than is absolutely required to stay in the institution.

It does not strain my imagination to think of Judas Iscariot as coming out of school with a Th.B., if such a thing had been offered in his day. There is simply no necessary relation between the studies engaged in by students in a divinity school and the state of the students’ hearts. Anything that is taught under the heading of hamartiology, soteriology, eschatology, pneumatology or any of the rest may be grasped as easily by a sinner as by a saint. And certainly it takes no great degree of sanctity to learn Hebrew and Greek.

Surely God has that to say to the pure in heart which He cannot say to the man of sinful life. But what He has to say is not theological, it is spiritual; and right there lies the weight of my argument. Spiritual truths cannot be received in the ordinary way of nature. “The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.” So wrote the apostle Paul to the believers at Corinth.

Our Lord referred to this kind of Spirit-enlightened knowledge many times. To Him it was the fruit of a divine illumination, not contrary to but altogether beyond mere intellectual light. The fourth Gospel is full of this idea; indeed the idea is so important to the understanding of John’s Gospel that anyone who denies it might as well give up trying to grasp our Lord’s teachings as given by the apostle John. And the same idea is found in John’s First Epistle, making that epistle extremely difficult to understand but also making it one of the most beautiful and rewarding of all the epistles of the New Testament when its teachings are spiritually discerned.

The necessity for spiritual illumination before we can grasp spiritual truths is taught throughout the entire New Testament and is altogether in accord with the teachings of the Psalms, the Proverbs and the Prophets. The Old Testament Apocrypha agrees with the Scriptures here, and while the Apocryphal books are not to be received as divinely inspired, they are useful as showing how the best minds of ancient Israel thought about this matter of divine truth and how it is received into the human heart.

The New Testament draws a sharp line between the natural mind and the mind that has been touched by divine fire. When Peter made his good confession, “Thou art the Christ, the Son of the living God,” our Lord replied, “Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven·” And Paul expresses much the same thing when he says, “No man can say that Jesus is the Lord, but by the Holy Ghost.

The sum of what I am saying is that there is an illumination, divinely bestowed, without which theological truth is information and nothing more. While this illumination is never given apart from theology, it is entirely possible to have theology without the illumination. This results in what has been called “dead orthodoxy,” and while there may be some who deny that it is possible to be both orthodox and dead at the same time I am afraid experience proves that it is.

Revivals, as they have appeared at various times among the churches of the past, have been essentially a quickening of the spiritual life of persons already orthodox. The revivalist, as long as he exercised his ministry as a revivalist, did not try to teach doctrine. His one object was to bring about a quickening of the churches which while orthodox in creed were devoid of spiritual life. When he went beyond this he was something else than a revivalist. Revival can come only to those who know truth. When the inner meaning of familiar doctrines suddenly flashes in upon the heart of a Christian the revival for him has already begun. It may go on to be much more than this but it can never be less


A Praying Christian

September 24, 2015

ravi1
“If you are a Praying Christian, You can Trust that your Christian Faith will carry you in your walk with God. But if you are Not a Praying Christian you can be sure that You will have to carry your Christianity, and in the process, get very weary, tired and exhausted!
(Ravi Zacharias)


[A Life or Death Moment] What is your goal?

September 24, 2015


Are We Ready to Drink His Cup (Leonard Ravenhill)

September 24, 2015


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