In this installment of the Church Refugee Sanity Guide, I take a fresh look at the topic of evangelism and discipleship apart from traditional theology, mindsets, and methods.
Part Four of the Church Refugee Sanity Guide, presents ways to recover from the pain we will likely experience in our relationships (church, family, and friends) when we are misunderstood because we no longer participate in traditional forms and expressions of “church.” If you or someone you know has been damaged, accused, threatened or other wise spiritually abused in a religious atmosphere, I entreat you to watch this video (as well as Part Five that will be coming next in this series). I think they are the most helpful and practical things I have ever done in this regard.
Within Charismatic circles, there is a widely influential subset group called the New Apostolic Reformation (NAR). One of their strongly held beliefs is the necessity of submitting to an alleged “apostolic covering” or maintaining what is called “governmental alignment” to a “covering apostle.” It is alleged that failure to do so, cuts off heavenly blessing and opens the individual to spiritual dangers and demonic attacks. The Protestant forefathers must be rolling over in their graves. They gave their life’s blood to do away with the belief system that required a class of religious professionals to broker or mediate the blessings of heaven to the believer. It is beyond painful to see the resurrected form of this doctrine being espoused in so-called apostolic churches and foisted under the banner of “new revelation,” “restoring apostolic covering,” and “restoring apostolic authority.” It is not new revelation. It is old heresy in a new dress.
Spiritual covering is a biblically illegitimate, bad idea, that just won’t go away.
I had the privilege of doing a podcast interview with my friend Loren Rosser concerning my new book. Part One of the podcast is available here:
The Kindle version of the book is available here:
Soft cover should be available in October 2015.
Recently, I had the privilege of spending an hour and a half in the manifest presence of God. What made the experience so unique is all the things that many of those reading this have been conditioned to believe are necessary for such a thing to occur in a meeting (a good crowd, prolonged praise and worship, sermon/ministry of the “word,” prayer, altar call, heart wrenching repentance, whatever, were all absent. How can that be possible?
Building a culture of honor is a much bandied-about phrase these days in many non-denominational and “apostolic and prophetic” groups. On the one hand, you have our civic culture of rabid individualism and egalitarianism. It’s in the ditch of disregard and disdain for any concept of honor or respect. In the opposite ditch is a reactionary response to this cultural slide: honor that is non-relational, coerced, demanded, and required because of ungodly measures of rank and status. Both ditches are at work in the body of Christ, and both are wrong. The issue is not the legitimacy of honor. The problem is the values and ideals of what constitutes honor in a kingdom context, and why, how, and to whom it is due.
I once heard a leading pastor of a “successful” evangelical church in a city preach the following: “We are saved by grace, but after that, it is all up to us.” This is a frightening proposition.
Dr. Bruce Alexander of Simon Fraser University in Vancouver, BC reconsidered a famous lab experiment done in the 1970s involving addiction. He pondered that the presumptions behind the science could be flawed and incomplete. The scientific experiment in the 1970s involved a lone rat in a rat cage with two water bottles. One was laced with cocaine and the other just water. In this well-known experiment, it was allegedly proven that nine out of ten rats in the rat cage will go back, again and again, to the cocaine bottle until they killed themselves. The conclusion taken from this experiment was that the rats were hopelessly chemically addicted to the point of suicide. Not so fast.
How should we fund ministry efforts (local and trans-local) in the kingdom of Jesus Christ, in a new covenant, grace-based, non-coercive way in community? On the one hand there’s the way we’ve been doing it for centuries, that I hope to have convinced you in this book is at least lacking if not utterly broken: tithe to an impersonal institution to support a professional class of full-time clergy who are the real “ministers.” On the other hand, there are the more reactionary elements who believe that no individual, under any circumstance, should be compensated in preference over an another, as we are all equal as “ministers”–the gift of hospitality is as worthy of compensation as preaching and teaching.