The following was first posted in this endeavor some years ago. We believe it bears repeating.
The apostle Paul did not view the early Church as having experienced ultimate attainment. Indeed, given the problems and difficulties with which he was regularly confronted in serving its constituency, he would likely have wondered concerning the present ambitions of some to recreate "the New Testament Church."
As exemplified in the Corinthian church, for example, one of the issues with which the early community struggled involved the matter of sectarian strife and division. This, despite the fact that in his last recorded prayer, our Lord had specifically requested that the believing Body "be one, even as You [Father] and I are one" (John 17:21,22). That we continue to experience a notable shortfall in this area requires little elaboration.
Nor is profound insight required to recognize that resolving the problem does not lie in a further splintering of the Body by means of newly minted organizations accompanied by "super spiritual" identities of a self-focused nature. We recall, for example, a pastor who, having previously served in a major denomination, now led a congregation that had experienced "deliverance from sectarian bondage." In fact, he enthused, their fellowship now consisted of five such churches - seeming oblivious to the fact of having exchanged a multi-church denomination for a five church denomination. As any student of Church history is well aware, endeavors of this nature are far from unique.
We would here propose three catalysts that will almost certainly prove conducive, not only to fulfilling our Lord's petition, but Paul's vision of a united, matured Bride "without spot or wrinkle...holy and blameless" as well (Eph. 4:11-13; 5:27).
1. A coming move of the Spirit wherein Christ's "High Priestly Prayer" of John 17 finds fulfillment among the truly committed;
2. A coming time of persecution in which, of necessity, believers will become dependent upon one another (Matt. 24:9);
3. A requisite sense of oneness in opposing the culminating apostasy of a deviant and rebellious world - including those spheres of compromised faith allied with the world and its corrupted values (Rev. 18:4).
Does the preceding imply a requisite renunciation of present biblically based associations and identity in the interets of a self-contradictory "non-sectarian sectarianism?" The answer is "No." As demonstrated by simple observation itself, quests of this nature, in and of themselves, can become self-defeating. What is rather called for is an ultimate, transcendent sense of identity inclusive of:
a. "All who in every place call upon the name of our Lord Jesus Christ, their Lord and ours" I Cor. 1:2);
b. "All who love our Lord Jesus Christ in sincerity" (Eph. 7:24);
c. "All who love [Christ's] appearing" (II Tim. 4:8).
To the degree that the foregoing become the determinant factors in faith, fellowship, and identity, the rest - including the "unity of faith" enjoined in John 17:21,22 and subsequently foreseen in Ephesians 4:13 - will increasingly come into place.
Burl Ratzsch
Showing posts with label unity of faith. Show all posts
Showing posts with label unity of faith. Show all posts
Saturday, September 24, 2011
Sunday, June 05, 2011
JUDGE NOT...?
As noted by all major news services, another Protestant denomination (in this case the Presbyterian Church. U.S.A., otherwise known as PCUSA) has now officially endorsed the ordination of non-celibate gay and lesbian clergy (the other three being the United Church of Christ; Evangelical Lutheran Church in America, and the Episcopal Church). While there are other liberally oriented bodies in which homosexual and lesbian clergy function freely and openly, official sanction now exists in these four mainline organizations.
That this, as well as other liberal pursuits, serves to underscore the growing division between a biblically oriented Christianity and that sphere of religious identity increasingly committed to the conceptual drift of politically liberal interests requires little comment. Given the realities of past experience, it is almost certain that those within the denomination having opposed the present development are well acquainted with the charge of having ignored Christ's admonition to "judge not lest you be judged" (Matt. 7:1; Luke 7:37).
To those who, in the interests of moral revision, choose to remove biblical pronouncement from both context and contextual intent - we have little to say. To those confused by the liberal establishment's obfuscation of our Lord's exhortation at this point, the following will prove useful.
+ + + + + + +
The essential thrust of Christ's words here is that the quality of spirit one manifests in relation to others will be that which they, in return, manifest toward him. It is in no way a proscription of meaningful assessment in relation to biblical mandate or its observance. Indeed, our Lord elsewhere exhorts those adherent his cause to "be just in your judgments" (John 7:24 NEB).
Luke, interestingly, notes that at this point of discourse Jesus continued: "Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that you measure it whall be measured to you again" (Luke 7:37-38). Simply stated, it is a matter of reciprocal interchange; one's actions and attitudes inciting the same quality of response in others. "Therefore, all things whatsoever you would that men should do to you, do you even so to them" (Matt. 7:12).
Far from prohibiting the exercise of discerning assessment in relation to the observance of biblical mandate, Jesus also enjoins: "Give not that which is holy unto the dogs, neither cast your pearls before swine..." (Matt. 7:6) - an injunction impossible to observe apart from the insightful appraisal of another's actions and quality of character.
Are we then to be hateful toward those thus involved? No. As to their persons, Christ died for them the same as he died for us. At the same time, Scripture does not lack for warning as to the ultimate consequence of morally aberrant philosophies and pursuits (Rom. 1:18-21, for example).
Finally, it should be noted that, as in most instances wherein biblical directives are wilfully renounced, there are yet those unequivocally opposed. God is never without his seven thousand who refuse to bow to Baal (I Kings 19:18). At this juncture a growing number of churches are severing ties with the PCUSA and, in the interests of scriptural integrity, affiliating with the more conservative Evangelical Presbyterian Church.
We need to pray for those thus willing to uphold the cause of Christ and biblical mandate. They are our brothers and sisters in the Lord. Indeed, the day is coming in which all persons of valid Christian commitment - whatever their denominational identity - are going to need one another.
God grant that we not fail at that point.
Burl Ratzsch
That this, as well as other liberal pursuits, serves to underscore the growing division between a biblically oriented Christianity and that sphere of religious identity increasingly committed to the conceptual drift of politically liberal interests requires little comment. Given the realities of past experience, it is almost certain that those within the denomination having opposed the present development are well acquainted with the charge of having ignored Christ's admonition to "judge not lest you be judged" (Matt. 7:1; Luke 7:37).
To those who, in the interests of moral revision, choose to remove biblical pronouncement from both context and contextual intent - we have little to say. To those confused by the liberal establishment's obfuscation of our Lord's exhortation at this point, the following will prove useful.
+ + + + + + +
The essential thrust of Christ's words here is that the quality of spirit one manifests in relation to others will be that which they, in return, manifest toward him. It is in no way a proscription of meaningful assessment in relation to biblical mandate or its observance. Indeed, our Lord elsewhere exhorts those adherent his cause to "be just in your judgments" (John 7:24 NEB).
Luke, interestingly, notes that at this point of discourse Jesus continued: "Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that you measure it whall be measured to you again" (Luke 7:37-38). Simply stated, it is a matter of reciprocal interchange; one's actions and attitudes inciting the same quality of response in others. "Therefore, all things whatsoever you would that men should do to you, do you even so to them" (Matt. 7:12).
Far from prohibiting the exercise of discerning assessment in relation to the observance of biblical mandate, Jesus also enjoins: "Give not that which is holy unto the dogs, neither cast your pearls before swine..." (Matt. 7:6) - an injunction impossible to observe apart from the insightful appraisal of another's actions and quality of character.
Are we then to be hateful toward those thus involved? No. As to their persons, Christ died for them the same as he died for us. At the same time, Scripture does not lack for warning as to the ultimate consequence of morally aberrant philosophies and pursuits (Rom. 1:18-21, for example).
Finally, it should be noted that, as in most instances wherein biblical directives are wilfully renounced, there are yet those unequivocally opposed. God is never without his seven thousand who refuse to bow to Baal (I Kings 19:18). At this juncture a growing number of churches are severing ties with the PCUSA and, in the interests of scriptural integrity, affiliating with the more conservative Evangelical Presbyterian Church.
We need to pray for those thus willing to uphold the cause of Christ and biblical mandate. They are our brothers and sisters in the Lord. Indeed, the day is coming in which all persons of valid Christian commitment - whatever their denominational identity - are going to need one another.
God grant that we not fail at that point.
Burl Ratzsch
Wednesday, September 16, 2009
"ALL ONE BODY WE..."
Despite negative realities of the present - and we shall indeed ill survive the days to come if, as believers, we remain oblivious to that with which the Church of Jesus Christ is becoming increasingly challenged - it is nonetheless important to recognize that God's reign continues in the hearts and lives of the truly committed.
An example of God at work in the lives of his people is to be found in the growing awareness that His kingdom neither derives from, nor exists in consequence of, ecclesial politics or the humanly initiated, but rather Spirit-engendered dynamic reflecting a shared relationship with the Father and fellow believers - in other words, a community of "all who in every place call upon the name of our Lord Jesus Christ, their Lord and ours," to quote the apostle (I Cor. 1:2).
There is something inherently contradictory in the not uncommon fact of biblically oriented congregations competing with, or indeed against, each other. We recall an occasion in which, having crossed from one state into another in a rurally oriented area of the South, we were immediately confronted by three Baptist churches in close proximity. In a portion of the country where few, if any, of the more liberally oriented ABC/USA churches (formerly known as "Northern Baptists") exist, the likelihood of significant doctrinal differences was slight. My observation at this point was that we were undoubtedly observing the product of endemic antagonisms and ongoing church fights.
It is not that difficulties of this nature are all that unusual. We similarly recall a situation some years ago in which two denominations of similar heritage had recently united. To my knowledge, there were no doctrinal distinctions between the two. Not long after, we were invited to speak at an area wide interfaith prayer rally which, on this occasion, was held at a church affiliated with the new body.
Following the service, a gentleman directed my attention to a nearby church - the two being quite visible from each other. It represented, he explained, a congregation from the other side of the recent merger. Apparently reflecting the rivalry of times past, neither congregation would yield to a sharing of either services or facilities with the other, despite their now belonging to the same fellowship. "By this," our Lord exhorted, "all men will know that you are My disciples, if you have love one for another." (John 13:35). Unfortunately, examples to the contrary yet abound.
This is not to advocate an ecumenicity devoid of defining standard or commitment to biblical values and mandates. Indeed, "what fellowship has light with darkness?" (II Cor. 6:14). It is encouraging, however, to witness growing numbers of valid Christian believers coming to recognize the unity of Christ's Body. Indeed, as we have often noted, "unity of the faith" constitutes the first stated objective in Paul's listing of divine objectives within the Church (Eph. 4:11-16).
Despite a growing cognizance of the need, answer will not be found in a competitive "non-sectarian sectarianism" approach to the situation as frequently proffered - such typically tending only to recreate the problem. Resolution will rather involve an enlarging sense of oneness with, and commitment to, fellow believers as based on a commonality of spiritual rebirth and devotion to Jesus Christ.
The Spirit will take it from there. God grant it to be so.
Burl Ratzsch
An example of God at work in the lives of his people is to be found in the growing awareness that His kingdom neither derives from, nor exists in consequence of, ecclesial politics or the humanly initiated, but rather Spirit-engendered dynamic reflecting a shared relationship with the Father and fellow believers - in other words, a community of "all who in every place call upon the name of our Lord Jesus Christ, their Lord and ours," to quote the apostle (I Cor. 1:2).
There is something inherently contradictory in the not uncommon fact of biblically oriented congregations competing with, or indeed against, each other. We recall an occasion in which, having crossed from one state into another in a rurally oriented area of the South, we were immediately confronted by three Baptist churches in close proximity. In a portion of the country where few, if any, of the more liberally oriented ABC/USA churches (formerly known as "Northern Baptists") exist, the likelihood of significant doctrinal differences was slight. My observation at this point was that we were undoubtedly observing the product of endemic antagonisms and ongoing church fights.
It is not that difficulties of this nature are all that unusual. We similarly recall a situation some years ago in which two denominations of similar heritage had recently united. To my knowledge, there were no doctrinal distinctions between the two. Not long after, we were invited to speak at an area wide interfaith prayer rally which, on this occasion, was held at a church affiliated with the new body.
Following the service, a gentleman directed my attention to a nearby church - the two being quite visible from each other. It represented, he explained, a congregation from the other side of the recent merger. Apparently reflecting the rivalry of times past, neither congregation would yield to a sharing of either services or facilities with the other, despite their now belonging to the same fellowship. "By this," our Lord exhorted, "all men will know that you are My disciples, if you have love one for another." (John 13:35). Unfortunately, examples to the contrary yet abound.
This is not to advocate an ecumenicity devoid of defining standard or commitment to biblical values and mandates. Indeed, "what fellowship has light with darkness?" (II Cor. 6:14). It is encouraging, however, to witness growing numbers of valid Christian believers coming to recognize the unity of Christ's Body. Indeed, as we have often noted, "unity of the faith" constitutes the first stated objective in Paul's listing of divine objectives within the Church (Eph. 4:11-16).
Despite a growing cognizance of the need, answer will not be found in a competitive "non-sectarian sectarianism" approach to the situation as frequently proffered - such typically tending only to recreate the problem. Resolution will rather involve an enlarging sense of oneness with, and commitment to, fellow believers as based on a commonality of spiritual rebirth and devotion to Jesus Christ.
The Spirit will take it from there. God grant it to be so.
Burl Ratzsch
Monday, August 17, 2009
"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
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
Friday, July 31, 2009
"LOVE IN THE SPIRIT"
Permit us to share a personally meaningful experience.
While serving a particular congregation some years ago, it was my privilege to also teach Basic Theology at a small nearby Bible College. As an independent school, both student body and staff were drawn from various backgrounds and traditions. Within such setting any ongoing sense of community obviously - and necessarily - required a transcendence of partisan sectarianism.
As might be expected, not everyone shared identical understanding in terms of baptism, the Lord's Table, spiritual gifts or the prophetically related. Some came from backgrounds of traditional worship patterns; others were accustomed to more contemporary modes of expression. Ethnic diversity added an additional dimension. Yet seldom have I witnessed a greater spirit of unity and oneness. Indeed, in various ways the experience came to underscore that which the Church is meant to exemplify: a fellowship of believers whose identity and sense of cause finds impetus, not in sectarian focus and agenda, but rather vibrant oneness of relationship, first and foremost with Jesus Christ and, by extension, one another.
This is not to imply that baptism, Communion or spiritual gifts are inconsequential. Nor is it to advocate a liberal ecumenism devoid of defining standard or requisite truth. It is rather to affirm that when believers committed to scriptural values and spiritual integrity (even if every intent of meaning is not fully agreed upon) are unable to accept one another and function in a concurrence of spirit and objective ("unity of faith," Eph. 4:13), something is wrong.
The need is not for some new "spiritual" denomination or rivalry driven organization (so further fracturing the Body) nor, for that matter, is resolution to be found in a self-righteousness isolationism. What is needed are believers committed to Jesus Christ; the interests of his Kingdom; and to one another in a transcendence of spiritual self absorption - those attributes of a "love in the Spirit" whereby the Body of Christ is unified and witness borne to a lost and hurting world (Col. 1:8; John 13:35).
Difficult days lie ahead in which, as believers, we shall much need one another. In the meantime, "If God so loved us, we ought also to love one another" (I John 4:11).
Burl Ratzsch
While serving a particular congregation some years ago, it was my privilege to also teach Basic Theology at a small nearby Bible College. As an independent school, both student body and staff were drawn from various backgrounds and traditions. Within such setting any ongoing sense of community obviously - and necessarily - required a transcendence of partisan sectarianism.
As might be expected, not everyone shared identical understanding in terms of baptism, the Lord's Table, spiritual gifts or the prophetically related. Some came from backgrounds of traditional worship patterns; others were accustomed to more contemporary modes of expression. Ethnic diversity added an additional dimension. Yet seldom have I witnessed a greater spirit of unity and oneness. Indeed, in various ways the experience came to underscore that which the Church is meant to exemplify: a fellowship of believers whose identity and sense of cause finds impetus, not in sectarian focus and agenda, but rather vibrant oneness of relationship, first and foremost with Jesus Christ and, by extension, one another.
This is not to imply that baptism, Communion or spiritual gifts are inconsequential. Nor is it to advocate a liberal ecumenism devoid of defining standard or requisite truth. It is rather to affirm that when believers committed to scriptural values and spiritual integrity (even if every intent of meaning is not fully agreed upon) are unable to accept one another and function in a concurrence of spirit and objective ("unity of faith," Eph. 4:13), something is wrong.
The need is not for some new "spiritual" denomination or rivalry driven organization (so further fracturing the Body) nor, for that matter, is resolution to be found in a self-righteousness isolationism. What is needed are believers committed to Jesus Christ; the interests of his Kingdom; and to one another in a transcendence of spiritual self absorption - those attributes of a "love in the Spirit" whereby the Body of Christ is unified and witness borne to a lost and hurting world (Col. 1:8; John 13:35).
Difficult days lie ahead in which, as believers, we shall much need one another. In the meantime, "If God so loved us, we ought also to love one another" (I John 4:11).
Burl Ratzsch
Saturday, June 27, 2009
"UNTIL WE ALL COME..."
The apostle Paul discerned a divine agenda in relation to the Church. Reflecting Christ's concluding prayer for a replication of the divine oneness within the believing community (John 17:21-23), the apostle's outline began with "unity of the faith" (Eph. 4:13). That we have fallen considerably short is, of course, an understatement.
Answer does not lie in a further splintering of the Body by the creation of additional organizations and/or self focused identities. We recall a pastor who, having formerly served in a well known denomination, now led a congregation that had experienced "deliverance from sectarian bondage." In fact, he enthused, their fellowship now consisted of five such congregations - seemingly oblivious to having exchanged a large multi-church denomination for a five church denomination. As any student of Church history can attest, endeavors of this nature are far from new.
We would propose three catalysts that will almost certainly prove conducive to the fulfilling of Paul's vision of a matured Bride "without spot or wrinkle...holy and blameless" (Eph. 5:27).
1. A coming move of the Spirit in which Christ's "High Priestly" prayer of John 17 attains fulfillment among the truly committed.
2. An intensifying time of difficulty wherein believers become necessarily dependent upon one another (Matt. 24:9)
3. A call to separation from end time apostasy at a time in which, to the discerning, the choice becomes clear and the decision unavoidably mandated (Rev. 18:4).
Paul perceived the Church, not in terms of sectarian identity but rather, "all who in every place call upon the name of our Lord Jesus Christ, their Lord and ours" (I Cor. 1:2); "all who love our Lord Jesus Christ in sincerity" (Eph. 6:24); and "all who have loved his appearing" (II Tim. 4:8). To the degree that this becomes the determinant factor in faith and fellowship, the rest will increasingly come into place.
Burl Ratzsch
Answer does not lie in a further splintering of the Body by the creation of additional organizations and/or self focused identities. We recall a pastor who, having formerly served in a well known denomination, now led a congregation that had experienced "deliverance from sectarian bondage." In fact, he enthused, their fellowship now consisted of five such congregations - seemingly oblivious to having exchanged a large multi-church denomination for a five church denomination. As any student of Church history can attest, endeavors of this nature are far from new.
We would propose three catalysts that will almost certainly prove conducive to the fulfilling of Paul's vision of a matured Bride "without spot or wrinkle...holy and blameless" (Eph. 5:27).
1. A coming move of the Spirit in which Christ's "High Priestly" prayer of John 17 attains fulfillment among the truly committed.
2. An intensifying time of difficulty wherein believers become necessarily dependent upon one another (Matt. 24:9)
3. A call to separation from end time apostasy at a time in which, to the discerning, the choice becomes clear and the decision unavoidably mandated (Rev. 18:4).
Paul perceived the Church, not in terms of sectarian identity but rather, "all who in every place call upon the name of our Lord Jesus Christ, their Lord and ours" (I Cor. 1:2); "all who love our Lord Jesus Christ in sincerity" (Eph. 6:24); and "all who have loved his appearing" (II Tim. 4:8). To the degree that this becomes the determinant factor in faith and fellowship, the rest will increasingly come into place.
Burl Ratzsch
Monday, November 12, 2007
MIGHT IT BE...?
In his Epistle to the Ephesians, Paul envisions Christ's reception of "a glorious church without spot or wrinkle..." (Eph. 5:27), in consequence of its having come to a final state of unity and maturity (Eph. 4:13). This accords with Christ's "high priestly prayer" of John 17:21.
At the same time the apostle foresees "a great falling away" and time of apostasy preceding Christ's return (II Thess. 2:3; I Tim. 4:1-3; II Tim. 3:1-5). This again correlates with Christ's foreknowledge of "the love of many grow[ing] cold" in a culminating time of deception (Matt. 24:4-5;11), persecution (vs. 9), lawless and iniquity (vs. 12). Hence the call to patience and perseverance (vs. 13. For further detail regarding this "endurance of the saints" within the setting of God's "hour of judgment" upon a world acceptant of the Antichrist, see Rev. 14-12, emphasis vs. 12).
Might the increasing distinction within professing Christendom between liberal and conservative wings presage a day of total polarization (cf. Dan. 12:9-10) based upon, and in direct relation to, an "inclusive" apostate end time "faith" - the seeds of which not only now exist but which, in many instances, are taking root? We are not inclined to discount the possibility.
To such, Scripture's ultimate response is a call for the withdrawal of "God's people" (Rev. 18:4) - not in the interests of some self-focused "spiritual" sectarianism or denominational identity, but rather transcendent "unity of faith" (Eph. 4:13) predicated on a commonly shared commitment to the grace of God as manifested in the person of Jesus Christ and guided by the Spirit and Word of God.
In a day perhaps not too far distant, spiritual survival will require requisites running deeper than the merely external in terms of ecclesial structure, politics and/or sectarian based academics - new renewed or otherwise.
Burl Ratzsch
At the same time the apostle foresees "a great falling away" and time of apostasy preceding Christ's return (II Thess. 2:3; I Tim. 4:1-3; II Tim. 3:1-5). This again correlates with Christ's foreknowledge of "the love of many grow[ing] cold" in a culminating time of deception (Matt. 24:4-5;11), persecution (vs. 9), lawless and iniquity (vs. 12). Hence the call to patience and perseverance (vs. 13. For further detail regarding this "endurance of the saints" within the setting of God's "hour of judgment" upon a world acceptant of the Antichrist, see Rev. 14-12, emphasis vs. 12).
Might the increasing distinction within professing Christendom between liberal and conservative wings presage a day of total polarization (cf. Dan. 12:9-10) based upon, and in direct relation to, an "inclusive" apostate end time "faith" - the seeds of which not only now exist but which, in many instances, are taking root? We are not inclined to discount the possibility.
To such, Scripture's ultimate response is a call for the withdrawal of "God's people" (Rev. 18:4) - not in the interests of some self-focused "spiritual" sectarianism or denominational identity, but rather transcendent "unity of faith" (Eph. 4:13) predicated on a commonly shared commitment to the grace of God as manifested in the person of Jesus Christ and guided by the Spirit and Word of God.
In a day perhaps not too far distant, spiritual survival will require requisites running deeper than the merely external in terms of ecclesial structure, politics and/or sectarian based academics - new renewed or otherwise.
Burl Ratzsch
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