"TIMES OF REFRESHING"

"...in order that times of refreshing may come from the presence of the Lord" (Acts 3:19).

The growing consciousness within the community of faith as to the need for spiritual revitalization is encouraging. Before enlarging on the point at large, however, the following merits our consideration.

In and of itself the Church neither generates nor induces meaningful renewal. For despite the endless array of "how to" schemes, programs and strategies, there are no prescriptive formulae whereby a viable awakening can be humanly initiated. Indeed, "Except the Lord build the house, they labor in vain that build it" (Psa. 127:1).

Should the preceding be questioned, one need only provide an objective example of revival having so come about. We well recall, for example, the 1972 pronouncement of a well known
denomination that they were declaring the following year a "year of revival" in their churches. (Remember the great and widespread revivals of 1973? Neither does anyone else.) As per the commonly sung hymn: "O Holy Ghost, revival comes from Thee." Simply stated, we are not He.

At this juncture, II Chronicles 7:14 ("If my people who are called by my name will humble themselves and pray, and seek My face and turn from their wicked ways, then will I hear from heaven and will forgive their sin, and will heal their land") is oftentimes cited as constituting a formulaic blueprint for inducing bona fide renewal.

What is typically overlooked at this point is that the preceding pledge was given within the context of God's having first reached out to His people (in this instance via the avenue of punitive chastening; see preceding verse 13) in an appeal for their return to righteousness and spiritual integrity.

Despite the preceding, one need not search far to learn that "the key to revival" is, in fact, quite simple, requiring only that we follow the "five point program" of II Chronicles 7:14. This obviously inclines toward the concept encountered in more than a few religious philosophies wherein one need only "push the right buttons" and "dial in the right numbers" to effectively "turn God on." Various biblical pronouncements of alternate perspective might here be offered, but for now the following will suffice.

Notwithstanding his innate divinity, our Lord functioned in life and ministry as a human being. Hence the significance of his statement: "Truly, truly, I say to you, the Son can do nothing of Himself, unless it is something he sees the Father doing: for whatever the Father does, these things the Son also does in like manner" (John 5:9).

Simply restated: That which transpires within the realm of divine manifestation finds its source, first of all, in the ordained will of God - to which the believer's role then becomes that of obedienct response to the Spirit's leading and enablement.

Luke reiterates this principle in recounting Christ's healing of the paralytic (Luke 5:18-26). In keeping with the underlying character of his ministry, Jesus' action at this point was in consequence of "the power of the Lord [being] present for him to heal" (vs. 17). The attendant anointing (i.e., spiritual presence and dynamic) was not something he had programmed, "worked up" or, in following some detailed outline, learned how to effect.

As further seen in II Chronicles, the foregoing principle similarly applies to spiritual renewal. Following the greatest revival of Old Testament account, "King Hezekiah and all the people rejoiced that God had prepared the people" (KJV); or as rendered elsewhere: "over what God had prepared for the people" (NASB); "at what God had brought about for the people" (NIV); or again, "at what God had reestablished for the people" (NAB), etc.

Of similar emphasis in his sermon at Pentecost, Peter called upon the assembled crowd for a meaningfully valid commitment "in order that times of refreshing(restoration and renewal)may come from the presence of the Lord" (Acts 3:19).

The underlying point here is that to the degree wherein the believing community responds to the leading of the Spirit, God's involvement in the whole is likewise to be recognized. (Note, for example, His role in granting the vital requisite of repentance; e.g., Acts 5:31; 11:18; II Tim. 2:25). Apart from such awareness, the issue can, and at times unwittingly becomes, one of whether we are responding to the move of the Spirit, or are seeking rather to incite the Spirit's response to our outlined programs, designs and procedures.

As with the Psalmist, our hearts similarly cry: "Wilt thou not Thyself revive us again, that Thy people may rejoice in Thee?" (Psa. 85:6 NASB). The implications here become three fold:

1. A continued seeking of God for revival
2. Personal commitment to humility, prayer and righteousness (II Chron. 7:14)
3. Ongoing obedience to the leading of the Spirit in our Church, our community and our lives.

For, "To him who has shall more be given" (Matt. 13:12).

Burl Ratzsch

RECREATING ELVIS?

The recent appearance in this area of yet another Elvis impersonator reminded us of a previous posting in relation to this seemingly endless phenomenon. Given its ongoing relevance, we ask your indulgence in again addressing the subject - albeit, this time, on a somewhat broader scale.

Frankly, I have never fully grasped the impelling force - other than, of course, that of a presumably profitable market - behind ongoing endeavors of this nature. Nor is the public's unrelenting obsession with prominent entertainment figures and their lives always clear. Are our own lives so lacking in meaning and objective as to create a need for vicariously experiencing the fulfillment of another's success? Or, might there be a subconscious or subliminal hope that in recreating the persona of another, one might in some way induce a degree of that individual's attainment within one's own sphere of endeavor?

It is unfortunate that something akin to the foregoing is frequently observable within the believing community as well. If, as those in leadership, we can just duplicate another's pulpit mannerisms, speech patterns and delivery techniques or, on a more corporate level, the modes, methodologies and programs of another congregation - might not we ourselves recreate something of their success?

Simply put, it seldom works that way. While not personally involved in the following situations, they are, nonetheless, characteristic of various such efforts with which we have been acquainted. Endeavors of this nature are far from unique.

The church in a neighboring community was limited in size and attendance. Since, at that time, the latest fad in evangelical congregational singing involved "worship team" leadership, the format was adopted despite a notable lack of qualified personnel. The sole result was to deprive the worship service of a capable song leader to whom the congregation could effectively relate and respond.

Another congregation with which we were acquainted was blessed with excellent music and sense of viability. Caught up in the then current vogue of "praise" recordings wherein the presumed leader would loudly call on both choir and assumed congregation for shouts of praise and worship (one frequently suspected such exhortations to have been "dubbed" into the original sound track, but anyway...), the music director of this church decided that such nonetheless represented a needed pattern of expression within its services. The result was a sense of the strained and forced that led only to a noticeable loss of fervor and spontaneity in the congregation's singing.

One final episode that we personally witnessed: A pastor shared with his congregation concerning another church that had recently experienced revival. It had all begun, he related, when a lady had stood during the service and asked to speak. Visibly broken and repentant, she then offered a confession of failure and asked the church's forgiveness. Moved by a spirit of conviction, others then began sharing concerning failures and lapses in their own lives. The repentance was genuine and revival had ensued.

Having shared the foregoing, the pastor then stated that, given their own congregation's need for revival, the regular order of service would now be suspended so that, in consequence of its members now confessing their sins and failures, revival might similarly result. The result, of course, was readily predictable. Personally, I do not recall having ever seen a service-related endeavor fall so flat.

That the apostle Paul exhorted the believer's emulation of himself in terms of character, commitment and doctrinal integrity is, of course, clearly stated (I Cor. 4:17; Gal. 4:12; Phil. 3:17; 4:9; II Thess. 3:7, etc.). At no time, however, did he advocate the recreation of his persona, calling or ministry in the form of "Paul impersonators" as means to serving the Church's ends and interests. To the contrary, "we have gifts that differ, according to the grace given to us" (Rom. 12:6) or, as further developed in I Corinthians 12:7-ll: "To each one is given the manifestation of the Spirit...to each one individually just as [the Spirit] wills."

Simply stated, meaningful growth and renewal ensues as hearts respond to the moving of God's Spirit as opposed to our all-too-common pursuits of manipulative endeavor and humanly devised techniques.

Does God desire "spiritual Elvis" impersonators as means to promoting the Kingdom? We suspect not.

BURL RATZSCH

REVIVE "US" AGAIN?

We were in a service some years ago in which the pastor exhorted his congregation to seek revival for the simple reason that "if we don't get on fire for God, God is liable to grant revival to some other church instead."

It would be difficult to find a premise more variant divine will and objective than that in which the extension of God's blessing to other believers is deemed objectionable, presumably because such would be deemed an undercutting of our own quest for spiritual preeminence and superiority. That attitudes of this nature are far from uncommon is a tragedy of our time.

Nor does Scripture lack for mention of similar quest and intent. Both Mark and Luke note Christ's Disciples having, on one occasion, sought to impede the ministry of an individual exercising a successful ministry of exorcism in Jesus' name. "We tried to hinder him," John explained, "because he was not following us" - to which Jesus replied: "Do not hinder him... for he who is not against us is for us" (Mark 9:38-40; Luke 9:49-50).

At the same time, we recall another minister who shared his having once passionately advised the Lord that revival represented the most fervent desire of his heart. At this point, he related, it was as though the Lord replied, "You won't mind, then, if I send it through the church down the road, will you?" It revolutionized his thinking.

As noted in previous postings, we are pleased to observe the growing swell of those desiring revival in our time. Such constitutes a vital need. At the same time, we are particularly appreciative of those seeking spiritual renewal, not only within the confines of their immediate endeavor, but with a view to serving the larger community of faith - elsewhere identified in Scripture as "all those who love our Lord Jesus Christ in sincerity" (Eph. 6:24).

Herein is reflected the perspective of our Lord who has only "one body" (Eph. 4:4-6). Simply put: He does not always make the distinctions to which, at times, we are so assiduously committed.

BurlRatzsch

"IF MY PEOPLE..."

What Does it mean?

We are impressed with the intensifying emphasis on revival and the current need for such. To this, of course, we wholeheartedily agree. In pursuing the theme at large, however, we would suggest several related points as likewise meriting consideration. For example:

As the Church we can neither schedule nor initiate authentic revival. Nor are there prescriptive formulae whereby, upon being put into effect, a vibrant, viable awakening can be inaugurated. Should such be questioned, one need only provide a valid example of its having taken place. As the well-known song states, "O Holy Ghost, revival comes from Thee." We are not He.

At this juncture, II Chronicles 7:14 is oftentimes quoted as a formulaic routine for inciting spiritual renewal. What is typically overlooked is that this promise applies within the context of God's reaching out to His people in a specific act of appeal - in this instance via the outpouring of judgment - for their return to righteousness and dependence upon Him (see preceding vs. 13). It is a call for response on their part. Initiation of the whole has been on His part - "the goodness of God lead[ing] thee to repentance" (Rom. 2:4).

This underscores the fact of God's sovereignty in relation to mankind. Despite repeated attempts on the part of some - the more radical forms of "prosperity" teaching constituting but one example - we neither control, nor do we learn, how to manipulate God. It is more than "dialing in the right combination." Various biblical illustrations might be given. For now the following will suffice:

In his humanity, Jesus, despite his innate divinity, functioned as a man. In fulfilling his ministry, he makes this profoundly significant statement: "Truly, truly, I say to you, the Son can do nothing of Himself, unless it is something he sees the Father doing; for whatever the Father does, these things the Son also does in like manner" (John 5:9). Luke reiterates this principle in his account of Jesus' healing of the paralytic in Luke 5:18-26 - his healing of the man ensuing in consequence of "the power of the Lord [being] present for him to perform healing" (vs. 17). It was not something that Jesus programmed, "worked up," or learned how to effect.

Which brings us to another point that, Lord willing, we shall address soon.

Burl Ratzsch

"WITH ONE VOICE..."

DESPITE A GROWING awareness as to the need for revival, it is perhaps ironic that in spite of the endless "solutions" designed to effect such end, the need not only continues but intensifies.

While in no way questioning the sincerity of many seeking answer to the present shortfall, we are nonethelss somewhat puzzled by those who, following personal disavowals of revitalization programs, then proceed to detail their own formulations for inducing revival. It is nothing new. Even the great Andrew Murray (d. 1917) "guaranteed" revival to any congregation willing to follow his instructions. Time, of course, becomes the defining criterion in relation to all such claims.

The following is not offered with the intent of either introducing some new technique or modifying some present "how to have revival" strategy. It is, however, to recognize a major biblical emphasis often lacking in such schemata.

In detailing the dedication of Solomon's Temple (II Chron. chs. 5-6), Scripture highlights the role of Levitical singers accompanied by 120 priests "blowing trumpets": "When the trumpeters and singers were in unison ('as with one voice,' NIV), making one sound to be heard in praising and thanking the Lord...then the house of the Lord was filled with a cloud" (5: 11-13, Amp).

We like the country preacher's take on it all: "When, along with the choir, the Methodist trumpet player, the Baptist trumpet player, the Full Gospel trumpet player, and the Congregationalist trumpet player all got together on the same song and in the same key, things began to happen!"

In terms of addressing the present need for revival, might not one logically assume the importance of our Lord's charge relative to the oneness of believers in his last recorded prayer (John 17:21-22) or, again, Paul's defining of the initial criterion in preparing the Church for its role as Christ's Bride as a "unity of faith?" (Eph. 4:11-13; 5:27).

Does this then nullify the fact of peripheral differences, or suggest that we all pull the signs off the front of our churches so as to pursue a "nonsectarian sectarianism?" Of course not.

The key to the outpouring of divine favor attendant the Temple's dedication lay, first of all, in the musician's overarching objective of "praising and glorifying the Lord" (II Chron. 5:13). It becomes easy to confuse means and ends at this point. God's promise is that He will be found when He is sought with "all your heart and with all your soul" (Deut. 4:29).

Once our pursuit of God, His will and His purposes become the transcendent concern, the rest - unity and revival alike - will increasingly come into place.

Burl Ratzsch

"PROGRAMMING GOD?"

One of our Bible College professors use to state that most error within the Church involves a truth carried to unbiblical extremes. The percentage of situations in which such may, or may not, apply is presumably subject to debate. In many instances, however, there is an obvious degree of truth.

One example that readily comes to mind concerns the concept of Christ's existence as both God and man. While vociferously argued in times past, Christian orthodoxy, despite the limitations of human understanding, presently (and rightfully) experiences little difficulty here. But to continue...

Within the realm of present religious profession, some would so emphasize Christ's humanity as to essentially ignore - or even, in some circles of the more radically liberal, simply deny - his divinity. At the other extreme, an early Church heresy known as "docetism" so focused on Christ's divinity as to deny his humanity. Christ, they insisted, merely appeared to possess a physical body. In either case, our Lord's having become "God manifest in the flesh" (I Tim. 3:16) so that he might "reconcile the world to God" (II Cor. 5:19) is rendered essentially meaningless. Such, of course, is an extreme example of "going to extremes."

There are, however, numerous other instances in which legitimate spiritual concepts have been carried to detrimental extremes. This has frequently involved efforts to reduce such interests to exercises of the formulaic and routine - methodologies often falling little short of supposedly learning how to "work God" for one's desired ends. Some, for example, will recall the "Praise God for Everything" movement of some years ago, or again, the "Positive Confession" philosophy in which vision of a hurting world was often lost as believers enthusiastically "confessed" wealth, riches, Cadillacs and the like. Other examples could obviously be cited.

Our present concern involves the intensifying need for revival within our personal lives, our churches and our land. We would again propose it an evidence of divine grace that more than a few are coming to recognize the futility of humanly devised programs, schemes and plans.

At the same time, however, we shall in all likelihood eventually find ourselves again seeking the latest "surefire" formula for revival (with pretty much the same results) should we fail in maintaining our guard. This will require our ongoing commitment to a biblically based sense of balance, objectivity and dedication - combined with a continuing dependence upon divine favor and, perhaps most of all, sensitive openness to divine sovereignty (a point typically lacking in the adoption of formulaic routines).

An emphasis presently being heard in some settings relates to the need for repentance and confession. Such, in terms of both relevance and needed mplementation, has long been lacking. Should we, at this point, nonetheless slip into patterns of the merely ritual and repetitive, benefit at this point will likely be forfeited to an ongoing exercise of spiritual self-flagellation driven by a self-perpetuating sense of guilt and condemnation. Scripture's promise in relation to repentant confession is forgiveness and "cleansing from all unrighteousness" (I John 1:9). This too, needs to be heard. We shall, as individuals, contribute little to the needed revival until we have first reached such point of personal renewal.

Burl Ratzsch

"REVIVE 'US' AGAIN?"

We were in a church service some years ago in which the pastor exhorted his congregation to seek revival for the simple reason that "if we don't get on fire for God, God is liable to grant revival to some other church."

It would be difficult to find a premise more variant to divine will than that in which the extension of divine grace to other believers is deemed objectionable, presumably because such would be deemed a denial of our own quest for preeminence and spiritual superiority. Unfortunately, such spirit is not always difficult to ascertain within other church related settings as well.

Nor does Scripture lack for mention of similar attitude and pursuit. Both Mark and Luke note that on one occasion the Disciples sought to stymie the ministry of another exercising a successful ministry of exorcism in Jesus' name. "We forbade him," John explained, "because he was not following us." Jesus' response was the injunction to "hinder him not... because he who is not against us is for us" (Mark 9:38-40; Luke 9:49-50).

But to a more positive note: We also recall another pastor who shared that he had once passionately advised the Lord that revival represented the most fervent desire of his heart. At this point, he recounted, it was as though the Lord replied, "You won't mind, then, if I send it through the church down the road, will you?" It opened his eyes.

As previously observed, we are gratified for the growing sense of urgency relative to revival within the Church - and in consequence, our nation at large. Such constitutes a vital need. We do, however, find it rather disquieting on occasion to detect what would seem a somewhat sectarian cast in relation to such interests. "How," the questioning goes, "can we see a re-igniting of spiritual fervor and dynamic within the churches of our particular fellowship or identity?

On the other hand, we are again gratified to witness those seeking revival within their particular spheres of endeavor, not merely in the interests of a self-focused enounter with divine grace and revitalization, but that they might themselves become instruments of that grace in relation to the larger community of faith - including the "church down the road."

Herein is reflected the perspective of our Lord who has only "one body" (Eph. 4:4-6). He does not make the distinctions to which we are sometimes so determinedly commited.

Burl Ratzsch

"UNDERSTANDING THE TIMES"

Homespun wisdom would propose something to the effect that, in terms of the objectively meaningful, some individuals play a role in what is happening; others primarily observe what is happening; while more than a few have little idea as to what is happening.

To no small degree, the latter characterization accords with Jesus' reference to a coming day wherein mankind's essential lack of discernment concerning the times will prove fatally ruinous - a state of loss finding prefiguration in the realities of Noah's day: "They knew not until the flood came and took them all away" (Matt. 24:39).

Scripture has more than a little to say in this regard. It has been to the Church's loss that requisite insight has, on occasion, been missed at this point; as such granting opportunity to the speculative and/or merely assumptive. Some will remember, for example, the widely promoted "countdown to the 'eighties" enthusiasm of the late 'seventies and subsequent 'eighties wherein Christ was to return, first in 1981 and, given that date's ultimate and obvious failure, 1988. The result, of course, was not only confusion but loss of credibility.

I Chronicles 12:32 describes "the sons of Issachar" as men who, in a crucial and defining hour, "understood the times, with knowledge of what Israel should do." That they should be so acknowledged within a lengthy listing of tribal militias denotes the significance of their perceptiveness.

A basic need within much of today's Church is for men and women of commitment and stability; in other words, those who are motivated by more than the merely conjectural, along with other self-defeating vulnerabilities such as sectarian impulsion, emotional stimulus, personal aggrandizement or self focused recognition - "religious" though such may be.

Answer here will necessitate, first of all, our "understanding the times" in terms of the need for revival, recommitment to Scripture, dedication to end time mission, and awareness of a coming hour of test.

Burl Ratzsch

NEW AWAKENING?

"Will you not revive us again...?" (Psa. 85:6).

In addressing Israel's need for an all-encompassing restoration following its prolonged captivity, the cultural and spiritual implications of the foregoing petition were, of course, inescapable.

In light of our own nation's state of moral and spiritual declension, the call increasingly heard within the believing community for a new spiritual awakening is, in itself, encouraging. It is further heartening that long overdue lessons derivative the past with regard to such interests are likewise being recognized.

(One is somewhat inclined at this juncture to recall Thomas Edison's observation that in the rather lengthy process of inventing the light bulb he had learned much concerning ideas and procedures that did not work. Given the less-than-overwhelming results sometimes attendant contemporary faith-related initiative, might not we similarly benefit from greater insight as to that which is effective in relation to spiritual cause and endeavor as opposed to that which is not? We would so suggest.

Within the evangelical Church at large, commendable objective has, in many instances, been stymied by well-intentioned, albeit essentially futile pursuits reflecting: 1) an undue reliance upon humanly programmed strategies; 2) efforts to emulate the "success" patterns of others; and/or 3) quests to induce the presence and dynamic of divine blessing by means of the formulaic and methodologically prescribed.

If, supposedly, we can just implement the latest "church growth" program; reproduce another's worship patterns and operational methods; emulate the performance skills and mannerisms of some popular personality; apply the latest innovative technique to our outreach program, ad infinitum, we shall surely reap revival in terms of renewed vision, commitment, growth and dynamic. Right? Reality would attest otherwise.

Hence a growing awareness on the part of many that viable renewal does not emanate from human resource or latest thesis on "How to have revival," but rather outworking of the Spirit in terms of:

1) Our "[laboring] together with God" (I Cor. 3:9), and...

2) God's "working with us" in the interests of divine purpose and calling (Mark 16:20).

Such is, and shall continue to be, a vital principle within the realm of spiritual cause and advance. (In illustration of the first point, see well-known exhortation of II Chron. 7:14; in relation to the latter, II Chron. 29:36 as underscoring causal source and dynamic in that greatest of Old Testament revivals. Within this context, insight regarding that for which we so greatly stand in need will be meaningfully served.)

"Will You not revive us again, that Your people may rejoice in You?"

Burl Ratzsch