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We also addressed this graphic which you may have seen floating around the Internet.  We only made it halfway through and will finish addressing the issues in the graphic next week.  There is also a long delay until about 1:25 at the beginning while a handout was distributed.

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In this video, Dr. Sproul explains a crucial difference between Roman Catholic and Reformation teaching concerning salvation.  The phrase means, “at the same time just and sinner.”  This is not a contradiction, as he says in the video:

And so with this formula Luther was saying, in our justification we are one and the same time righteous or just, and sinners. Now if he would say that we are at the same time and in the same relationship just and sinners that would be a contradiction in terms. But that’s not what he was saying. He was saying from one perspective, in one sense, we are just. In another sense, from a different perspective, we are sinners; and how he defines that is simple. In and of ourselves, under the analysis of God’s scrutiny, we still have sin; we’re still sinners. But, by imputation and by faith in Jesus Christ, whose righteousness is now transferred to our account, then we are considered just or righteous. This is the very heart of the gospel.

Dr. Sproul uses the word “imputation” here – imputation means “to declare,” or “reckon,” or “to count as.”  Rome, at the Council of Trent in the 16th Century, declares anathema upon one who affirms the imputation of the work of Christ in this manner:

Canon 11.
If anyone says that men are justified either by the sole imputation of the justice of Christ or by the sole remission of sins, to the exclusion of the grace and the charity which is poured forth in their hearts by the Holy Ghost, and remains in them, or also that the grace by which we are justified is only the good will of God, let him be anathema.

This goes to the heart of the differences between Rome and Reformationists – how is a man justified?  Dr. Sproul thus explains:

 

 

 

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For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because thou hast rejected the word of the LORD, he hath also rejected thee from being king. (1 Samuel 15:23, KJV)

During one of the Keryx ministry weekends at Chippewa Correctional Facility, leadership had assigned me the Saturday night forgiveness service, a service I had Chippewa Correctional Facility-Eastdone many times prior.  While preparing for this service the day before the weekend began, which was a Wednesday, I inserted a brief discourse about rebellion and how we are commanded to forgive – and if we as believers fail to forgive, we are rebelling against God and thus sinning.  For the first time, I also planned to use the above Scripture reference – little did I know how God’s providence would once again blow our socks off.

At that prison, 24 prisoners are permitted to attend the weekend.  Every prisoner in the prison is eligible to attend, as long as he is not under sanctions restricting his movement within the prison.  Prisoners need not be Christian to attend and thus we have prisoners from many belief (and non-belief) systems appear.  This was made manifest when early on in the weekend we discovered that three of the 24 were Wiccans.  They were all relatively young men, most likely in their 20′s and one was clearly more of a leader than the others.  We also found out (from these men themselves) that the one prisoner was the local High Priest.  What exactly is entailed in Wicca can be rather vague, but Wicca.com will give some answers.  Suffice it to say for our purposes here this it is a form of witchcraft.

Saturday night rolled around and it was time for the forgiveness service – and these three men were still Wiccans and everyone knew it.  As mentioned in earlier posts, this service at this prison is conducted in a rather small classroom.  Quarters become rather tight when 60-70 volunteers and prisoners are wedged in there.  When you stand in front of the prisoners conducting the service, you literally have to watch yourself to keep from stepping on the toes of the men in the front row.

Once all were assembled and it came my time to speak, I stood in front of them and who is in the middle of the front row – the one guy with whom I have to be most careful to not step on his feet?  The Wiccan High Priest.  He was a very pleasant, congenial young man who paid close attention as I spoke on forgiveness after Jon’s death.  There came the time when I cited 1 Samuel 15:23 and stated that “rebellion is as the sin of witchcraft.”  I can’t tell you if I made an effort to look down at the High Priest as I said it.  What I can tell you is what happened afterward.

After the service, those prisoners attending the weekend returned to their housing units for the night.  We volunteers and our prisoner helpers adjourned to a classroom for a brief meeting.  At the meeting, someone raised their hand and said they had heard that the High Priest was “upset by what was said during the service.”  Much concern was then expressed by some that what had been said offended the High Priest and that we should be careful not to offend when speaking.  This went on for a few minutes and I remember sitting in the corner, listening, thinking to myself that we have bigger things to worry about than offending a Wiccan by merely quoting Scripture.  Then one volunteer raised his hand and I still remember it as clear as day.  What did he say?  He said he didn’t know why everyone was upset because “I believe ___________ (High priest) needed to hear that.  He needed to hear Jeff say that.”  Praise God for a man who was willing to stand up for the Word of the Lord.

Concern had already been expressed that perhaps the High Priest was so offended that he may not return in the morning.  In our closing prayer, someone did indeed pray that he would return – did he?

Yes, he did.

The next morning as we were waiting to begin the day with another service, a tap came upon my shoulder.  I turn around.  It’s the High Priest.  What does he say?  ”Can I talk to you for a minute?”  ”Sure,” I responded, and out in the hallway we went.

At this point a book becomes relevant – what is known as the “Book of Shadows.”  This is the book a Wiccan uses which contains his/her spells, rituals, etc.  The High Priest had mentioned his Book of Shadows to volunteers in more than one conversation over the course of the weekend to this point.

We go to the hallway.  I said, “Yes, sir.”

He responds, “I hear that you heard that I was upset about what you said last night in the chapel.”

“Yeah, I heard that.”

“Well, I want you to know something and I wanted to tell you first.”

“OK.”

“What you said last night didn’t bother me.  Actually, when I went back to the unit last night I threw my Book of Shadows and all my Wiccan literature in the garbage can.”

We talked briefly and then were called in for the service to begin.

Subsequent to the weekend, this young man attended all the Christian services and even was a prisoner helper on the weekend six months later.  Where is he today – physically and spiritually?  I don’t know.

Herein lies the power of the Word of God.  Augustine was converted by reading Romans 13:13 – a passage that cut directly to his conscience as it related to his licentious lifestyle:

Let us walk properly as in the daytime, not in orgies and drunkenness, not in sexual immorality and sensuality, not in quarreling and jealousy.

Philip explained Isaiah 53 to the Ethiopian eunuch in Acts 8 and the eunuch was converted.  Great is the power of the Word of God.

There is another issue to address here: confronting people with the Word of God in evangelism as it directly relates to their own sin.  Popular opinion within the Christian community today seems to say that we cannot directly address the sin(s) of a pagan because “it’ll turn them off” or “they won’t listen to us if we do that.”  The Apostles knew no such strategy.  In Acts 2″22-23, Peter directly addresses the sin of the Jews who desired the crucifixion of Christ when he said,

“Men of Israel, hear these words: Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs that God did through him in your midst, as you yourselves know—this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men.

Peter says “you crucified and killed” “this Jesus.”  In another example in Acts, Paul directly addresses the sin of Felix in chapter 24.

Felix had enticed Druscilla away from her first husband and Druscilla appeared to have not divorced her first husband so they were living in sexual sin.  In Paul’s discourse, what does he say?  The Scripture says Paul reasoned about “righteousness and self-control and the coming judgment (v. 25).”  The word behind “self-control” has special connotations addressing controlling one’s sexual desires.  Thayer says the word (“egkrateia”) has the meaning of “the virtue of one who masters his desires and passions, esp. his sensual appetites.”  Paul directly addressed sexual sin with a man – and a woman – who were committing sexual sin.  Paul was cutting straight to their consciences and we see that at least Felix was affected – Felix became “alarmed” (“trembled,” KJV).

Praise God for the power in His Word.

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In Part 3, we gave an account of a visit to Kinross Correctional Facility (KCF), where prisoners surrounded me physically and in prayer, with one particular prisoner’s prayer being quite touching.

Back in 2002, the prisoners at KCF were publishing a monthly newsletter entitled, “The Keryx Journal,” an eight-page assemblage of essays, poems and other items written/submitted by prisoners.  The prisoner who prayed that night in the cafeteria the night after Jon died wrote a brief essay about what had happened and it appeared in The Journal a couple of months later.  We were unaware that he was going to do this and were quite surprised when we were handed our copy of The Journal upon publication.

What happened subsequent to this was more surprising.

Late in 2002, upon arriving at KCF, the prisoner in question was very excited.  Why?  He had sent out the essay he had written for publication and had received a response from Mennonite Publishing in Pennsylvania.  They had agreed to publish his essay in their monthly Sunday School bulletin (and pay him about $30 in addition, which is a lot of money for a prisoner).  It was our understanding that around 12,000 copies are distributed monthly.   It was published early in 2003.

Someone somewhere read it, because not too long afterward the prisoner received a letter from Nazarene Publishing House in Kansas City, asking if they could republish the essay.  The prisoner agreed and received another small stipend for the essay.  They published it early in 2004.

A couple of years later, I was at a church about 100 miles from El Rancho Reformado in casual conversation with a small group of people and one who knew us mentioned Jon’s death and the prisoner having written about i and the others inquired further, so I elaborated.  When I did and mentioned the Mennonite publication, one lady blurted out, “That was real?!?!?  I read that and thought it was just another story somebody had made up!”  I said, “Yeah, it’s real.  That guy was me.”  ”Really?  I really thought it was a made-up story.”  ”No, ma’am.  It’s all real, just like he wrote.”

People do read those little publications and those who read need not think they are fictional accounts.  Ours is decidedly real.

The story of what happened in a remote prison, in a cafeteria with three volunteers and 40-45 prisoners ended up being spread around the world.  Was that my intent when I called and asked if I could go to the prison with those other two men that night?  No.  I just knew I needed to be with some men who loved me and my wife and who were going to be hurting from what they had heard the day before.  The words of a hurting dad, spoken to men who reside in contemporary society’s version of a leper colony, saw the light of day far beyond that old cafeteria and perhaps ministered in some small way to a hurting soul whom we would never see this side of heaven.

God’s providence shines forth again.  Praise God.

The prisoner’s essay is shown below, for ease of reading.  The links can be clicked to see the original publications.  The Mennonite publication is Copyright 2003 by Faith and Like Resources.  The Nazarene publication is Copyright 2004 by WordAction Publishing Company (the photo accompanying that version is not the prisoner who wrote it).  The prisoner’s name has been redacted for reasons of security and confidentiality.

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Through Death The Gospel Came Alive

Last night my son was killed by a hit-and-run driver,” said Jeff Peterson in a voice cracked raw with emotion. Before a room instantly quiet, Jeff continued, “Today has been the hardest day of my life. I know many of you have been praying for my son, and have heard my wife and me talk about our difficulties with him over the last year and a half. I’m here tonight because I felt I needed to tell you in person about his death.

“A lot of people feel finding out who was responsible and making them pay is what is important,” said Jeff, opening his heart even deeper. “I’m here to tell you, I don’t care about that. Knowing who did this won’t change what happened, and punishing the person responsible won’t bring my son back to life. All I know is that my son is dead and nothing will change that.”  Strong words—words made even stronger because they were spoken to a room full of convicted felons. Words spoken to men who themselves had committed acts of violence and caused the kind of pain they heard and saw in Jeff’s trembling voice and shuddering shoulders. Yet, because a man standing fast in his faith at such an emotional time spoke them, they were also words of great healing. They were words that shook a fist in the face of intense emotional pain and shone forth triumphant.

As a volunteer involved in prison ministry since the mid ‘90s, at the Kinross Correctional facility in Kincheloe, Michigan, Jeff knows that prisons are filled with men and women deeply hurt over the crimes they have committed and the subsequent pain they realize their crimes have caused to others. Understanding this, Jeff went into a prison on the hardest day of his life, not to face men in anger, men onto whom he could project the face of the perpetrator who had taken his son’s life. But rather he entered the prison knowing his pain would be understood and he, himself, could be ministered to through his own act of spiritual kindness.

“Jeff really needed you guys last week,” said his wife Cheryl, a week later during another gathering at the prison. “He knew you guys would help him to get through his crisis. You guys sure didn’t fail him there. For that we will always be grateful.”

The pain of losing a loved one is a devastating, life-threatening experience.  As your soul cried out questions no one can answer, solace can only be found in acceptance that God, who is at work, will one day explain why all our pain was necessary. However, this acceptance cannot he passive. Jeff knew that, and he also knew that for his healing to begin he had to look his son’s death in the eye. He did this by seeking comfort from men whom most would consider the least prepared to give it. Through this simple act of faith, seeking solace from men who had caused the kind of pain he was feeling, not only was Jeff’s healing process begun, but the men who ministered to him felt their healing begin too!

“What has been slowly pressed upon my spirit as this day has worn on,” said Jeff, as he sought to put his son’s death into perspective, “is how much God loves me. Loves us. To willingly send forth his son to die. That was an act of love so deep. Until today I guess I always knew that, but I never really understood it. However, after experiencing what it actually feels like to lose a son, well, all I can say is, my eyes have been opened, and I see that God’s love for me—for us—is an amazing, humbling reality.”

Drawn irresistibly by the Spirit to surround Jeff and lay hands upon him, the men humbled themselves before God and sought his in mercy in prayer. As these prayers were spoken the gospel was brought to life, and once again, death was conquered by hope.  Proving without question that all of Iife—even the hard, incomprehensible stuff—is surely worth living, and that healing can come even when it is sought where it normally isn’t found. For it’s not the physical places where we seek healing that matter, it’s the source. And when the source is God, he is bound only by the limitations we place upon him.

PURPOSE:  Purpose coverPurpose essay page 1Purpose essay page 2

STANDARD: Standard coverStandard essay

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 Philippians 1:19-26 (ESV)

The Advance of the Gospel

19 for I know that through your prayers and the help of the Spirit of Jesus Christ this will turn out for my deliverance, 20 as it is my eager expectation and hope that I will not be at all ashamed, but that with full courage now as always Christ will be honored in my body, whether by life or by death.  21 For to me to live is Christ, and to die is gain.   22 If I am to live in the flesh, that means fruitful labor for me. Yet which I shall choose I cannot tell. 23 I am hard pressed between the two. My desire is to depart and be with Christ, for that is far better. 24 But to remain in the flesh is more necessary on your account. 25 Convinced of this, I know that I will remain and continue with you all, for your progress and joy in the faith, 26 so that in me you may have ample cause to glory in Christ Jesus, because of my coming to you again.  

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Philippians 1:12–18 (ESV)

The Advance of the Gospel

12 I want you to know, brothers, that what has happened to me has really served to advance the gospel, 13 so that it has become known throughout the whole imperial guard and to all the rest that my imprisonment is for Christ. 14 And most of the brothers, having become confident in the Lord by my imprisonment, are much more bold to speak the word without fear.

15 Some indeed preach Christ from envy and rivalry, but others from good will. 16 The latter do it out of love, knowing that I am put here for the defense of the gospel. 17 The former proclaim Christ out of selfish ambition, not sincerely but thinking to afflict me in my imprisonment. 18 What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed, and in that I rejoice.

To Live Is Christ

Yes, and I will rejoice,  

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Including Hebrews 5:11-6:20.


Hebrews 5:11–6:20 (ESV)

Warning Against Apostasy

11 About this we have much to say, and it is hard to explain, since you have become dull of hearing. 12 For though by this time you ought to be teachers, you need someone to teach you again the basic principles of the oracles of God. You need milk, not solid food, 13 for everyone who lives on milk is unskilled in the word of righteousness, since he is a child. 14 But solid food is for the mature, for those who have their powers of discernment trained by constant practice to distinguish good from evil.

6 Therefore let us leave the elementary doctrine of Christ and go on to maturity, not laying again a foundation of repentance from dead works and of faith toward God, and of instruction about washings, the laying on of hands, the resurrection of the dead, and eternal judgment. And this we will do if God permits. For it is impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit, and have tasted the goodness of the word of God and the powers of the age to come, and then have fallen away, to restore them again to repentance, since they are crucifying once again the Son of God to their own harm and holding him up to contempt. For land that has drunk the rain that often falls on it, and produces a crop useful to those for whose sake it is cultivated, receives a blessing from God. But if it bears thorns and thistles, it is worthless and near to being cursed, and its end is to be burned.

Though we speak in this way, yet in your case, beloved, we feel sure of better things—things that belong to salvation. 10 For God is not unjust so as to overlook your work and the love that you have shown for his name in serving the saints, as you still do. 11 And we desire each one of you to show the same earnestness to have the full assurance of hope until the end, 12 so that you may not be sluggish, but imitators of those who through faith and patience inherit the promises.

The Certainty of God’s Promise

13 For when God made a promise to Abraham, since he had no one greater by whom to swear, he swore by himself, 14 saying, “Surely I will bless you and multiply you.” 15 And thus Abraham, having patiently waited, obtained the promise. 16 For people swear by something greater than themselves, and in all their disputes an oath is final for confirmation. 17 So when God desired to show more convincingly to the heirs of the promise the unchangeable character of his purpose, he guaranteed it with an oath, 18 so that by two unchangeable things, in which it is impossible for God to lie, we who have fled for refuge might have strong encouragement to hold fast to the hope set before us. 19 We have this as a sure and steadfast anchor of the soul, a hope that enters into the inner place behind the curtain, 20 where Jesus has gone as a forerunner on our behalf, having become a high priest forever after the order of Melchizedek.

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Philippians 1:1–5 (ESV)

Greeting

1 Paul and Timothy, servants of Christ Jesus,

To all the saints in Christ Jesus who are at Philippi, with the overseers and deacons:

Grace to you and peace from God our Father and the Lord Jesus Christ.

Thanksgiving and Prayer

I thank my God in all my remembrance of you, always in every prayer of mine for you all making my prayer with joy, because of your partnership in the gospel from the first day until now.

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