Who is The Living God?

1 Timothy 3:15 "but in case I am delayed, I write so that you will know how one ought to conduct himself in the household of God, which is the church of the living God, the pillar and support of the truth."

Introduction:

As the Apostle Paul wrote this 1st letter to young pastor Timothy, he is composing by Divine inspiration a series of instructions for this pastor and his flock. 1 Timothy 3:15 stands as the epicenter of 1 Timothy, being that it expresses to intent of the book, and really the purpose for which churches and Christians live. Within the verse we discover Who is the True owner of the church, namely by the phrase "church of the living God". Today's post is all about understanding what Paul means by this phrase "living God". 

For starters, the term "living God" is found nearly 30 times in the Bible, with most of the references occuring in the Old Testament. The title is with reference to God Himself. The question we want to answer is: what does the title "Living God" tell us about God? That is to say: "Who is the Living God?" In studying through the scriptures, we find the following meanings of this phrase, with the final meaning bringing us to the identity of "The Living God" spoken of in 1 Timothy 3:15.

1. The Living God refers to the very essence of God revealed in covenant to His people.

In other words, this title "Living God" points us to the very being of God. The first time we encounter this phrase is in Deuteronomy 5:26  "For who is there of all flesh who has heard the voice of the living God speaking from the midst of the fire, as we have, and lived?" This first mention points to the Uncreated nature of God's very being setting atop Mount Sinai in a burning Theophany or manifestation of Deity. To had witnessed God with one's own eyes was such a traumatic event that unless a word of mercy was spoken by an angel or God Himself, the only outcome would be judgment, since sinful flesh cannot stand in the presence of God without a mediator. Jeremiah 10:10 states: "But the Lord is the true God; He is the living God and the everlasting King. At His wrath the earth quakes, And the nations cannot endure His indignation." 

God's very essence prohibits any creature from having direct, unmediated contact with him. Even the angels have to veil their sight lest they be obliterated by God's uncreated light and glory. (Isaiah 6) Notice secondly...

2. The "Living God" distinguishes Himself from dead idols

When God is designated "The Living God", this is His exclusive claim to be the only God. All other deities worshipped by human beings are not gods but products of human imagination and demonic influence. Jeremiah 23:26 and Acts 14:15 both use this term "Living God" to contrast God with idols that have no life within themselves.

3. The "Living God" is the Divine Redeemers associated with His people

Joshua 3:10 records - "Joshua said, “By this you shall know that the living God is among you, and that He will assuredly dispossess from before you the Canaanite, the Hittite, the Hivite, the Perizzite, the Girgashite, the Amorite, and the Jebusite." The revelation of God as "The Living God" serves to remove the idea of God being a "static, nameless, lifeless, abstract idea". God is ever working and providing deliverance for His people from their enemies. Other passages bear out this truth: 2 Kings 19:16; Isaiah 37:4; Daniel 6:20,26; Hosea 1:10; Romans 9:26; Revelation 7:22.

4. The "Living God" is a God who Personally relates

The Psalmist says in Psalm 42:2 "My soul thirsts for God, for the living God;When shall I come and appear before God?" Similarly in Psalm 84:2 "My soul longed and even yearned for the courts of the Lord;My heart and my flesh sing for joy to the living God." To refer to God as the Living God means we are desparate need of His life and Living presence. These particular verses bring this revelation of God's name from 35,000 feet to ground level.

5. The Living God is Jesus Christ

So then how does such a God communicate and interract with human beings? God of course makes know His presence through creation (Psalm 19) and the conscience (Romans 2:15) in general revelation. However, this only can result in indirect knowledge about God and rendering the person without excuse. (Romans 1:18-20).

God has secondly revealed Himself specifically through the words of the Bible or special revelation. In the words of scripture we find Him and He us. By His Word God brings salvation and Hope. 

Thirdly, we discover that this One, Living God exists as Three Persons - Father, Son and Holy Spirit. Moreover, the Bible tells us that the Second of those Persons, the Son, came to earth and took upon Himself a fully human nature so as to mediate between His uncreated being and the creatures for whom He came to save. 1 Timothy 4:10 notes - "For it is for this we labor and strive, because we have fixed our hope on the living God, who is the Savior of all men, especially of believers." God as Father revealed Himself in covenant to His people at Sinai, only to remind them that apart from a mediator, they could not approach Him. God's revelation of the tabernacle to Moses and God's subsequent indwelling of it foreshadowed what would be the Son's incarnation in human flesh. (John 1:14) Hence the Living God is God in His Uncreated essence revealing Himself in Covenant. 

In 1 Timothy 3:15, Paul writes that the church is literally in the Greek: "The Living God's Church". 1 Timothy 3:16 lays out in six lines the identity of the Living God as He came down to our world in human flesh by the virgin birth and then grew up and ministered. Though not inlcuded in 1 Timothy 3:16, we can include the fact that the Son as God incarnate went to the cross and in His humanity offered Himself as the once for all sacrifice. Three days later He raised from the dead. 1 Timothy 3:16 then points out Christ's ascension into heaven.

The Living God is literally the One who conquered death. Included in the revelation of this phrase is the fact of the Son in His humanity raising from the dead, thus demonstrating Himself to be not only perfect man, but also fully God who conquered death. To close out today's post, Revelation 1:17-18 "When I saw Him, I fell at His feet like a dead man. And He placed His right hand on me, saying, “Do not be afraid; I am the first and the last, 18 and the living One; and I was dead, and behold, I am alive forevermore, and I have the keys of death and of Hades." 

So Who is the Living God? None other than the risen Christ, the full revelation and manifestation of Deity in human flesh, seated at the right hand of His Father in Heaven, with whom He shares Uncreated, ever-living glory.  

Gospel centered view of gender, marriage and the church

1 Timothy 2:3-4 "This is good and acceptable in the sight of God our Savior, 4 who desires all men to be saved and tocome to the knowledge of the truth."

When we consider the significance of the Gospel, we not only understand it's importance in regards to how sinners are brought to Christ in saving faith, but also how it informs our understanding of everything in life. To put it another way, some of the most basic truths behind what it means to be human, the meaning of marriage and the purpose of the church would not make sense apart from the Gospel. Today's post aims to demonstrate a Gospel-centered view of gender, marriage and the church from 1 Timothy 2:1-4:10.

What is the Gospel?

When we consider the Gospel or the "Good News", 1 Timothy 2:1-4:10 contains key verses that enable us to define the Excellent Savior, The Event of Salvation and Experience of salvation proclaimed in the Gospel. First, the Excellent Savior, 1 Timothy 2:5 "For there is one God, and one mediator also between God and men, the man Christ Jesus." The good news about "The Good News" is that we are brought into contact with this Excellent Savior, Jesus Christ, Who is man for us before God and God to us who are undeserving men and women. 1 Timothy 3:16b gives further detail - "He who was revealed in the flesh,Was vindicated in the Spirit, Seen by angels, Proclaimed among the nations, Believed on in the world, Taken up in glory." This Excellent Savior, God in human flesh, came down to earth to become a sinless human being for men, to minister among men, to die for men and to raise from the dead to be believed upon by men. Then, this same Jesus ascended up into heaven to demonstrate He being worthy to be worshipped by men. 

The Gospel tells of an Excellent Savior Who achieved the event of salvation, as recorded in 1 Timothy 2:6 "who gave Himself as a ransom for all, the testimony given at the proper time." This event entailed a transaction, a payment for sin by the Son to the Father. This event occurred on the cross wherein the Son became the curse of sin (Galatians 3:13) and became the very embodiment of sin (2 Corinthians 5:21) while of course remaining the sinless Savior. All that we are and did became credited to Jesus so that all He did and is would be credited (or imputed) to us at saving faith. 

The Excellent Savior achieved the event of salvation, so that their could be a definite experience of salvation to all who are drawn by the Spirit to freely believe on Him. 1 Timothy 4:10 states - "For it is for this we labor and strive, because we have fixed our hope on the living God, who is the Savior of all men, especially of believers." Jesus Christ is the Savior of all men in a historical and general sense, in that He died to delay the wrath of God and to give men the opportunity to hear the Gospel, repent and believe, as well as to show forth His goodness to them in common grace. (see Matthew 5:45; 2 Peter 3:9) In a second eternal and specific sense, Jesus Christ died specifically for believers, His church, who individually drawn by the Father and called by the Spirit make up the church. (see John 6:44; 16:8-12 and Acts 20:28) Hence the Gospel promises a genuine, definite experience of salvation at the moment of saving faith. This is the Gospel.

A Gospel-centered view of gender

As we noted earlier, issues such as gender cannot be grasped apart from the Gospel, nor for that matter, would the Gospel be understood apart from gender! The Bible is very clear when it comes to God's central focus on gender in Genesis 1:27 "God created man in His own image, in the image of God He created him; male and female He created them." God purposefully made man and woman because He intended for them to express distinctive equality within the bounds of their marriage relationship. God Himself expresses distinction and equality within Himself. The Bible reveals God to be One God (Deuteronomy 6:4-5; Matthew 22:37-39) that exists as three co-equal yet distinct Persons: Father, Son and Holy Spirit. (Matthew 28:18-20; 2 Corinthians 13:14) 

Biblical manhood is defined as men being spiritual leaders in their homes, churches and communities without hesitation. (1 Timothy 2:1-2, 8) Biblical womanhood portrays women as co-equal sharers in the Person and work of Jesus Christ while distinctively finding covering under the loving leadership of their husbands. (1 Corinthians 11:1-3) For women who may not be married, the concept of Jesus Christ being their covering, as well as their inherent value as human beings before God is underscored time and again. (Galatians 3:28) 

When Jesus came to this world, among the benefits He achieved on the cross, restoration of manhood and womanhood in the context of saving faith was among such achievements. (Colossians 3:12-21; 1 Timothy 2:9-15). Galatians 4:4 reminds us that in the very act of the incarnation, the Son chose to use the womb of the virgin to enter from eternity into time. Womanhood's purposes and dignity are restored in Christ. Luke 8 portrays various women serving Jesus and participating in the work He was doing. Undoubtedly the distinction of men and women are preserved insomuch as Jesus called the twelve disciples to be Apostles. Nonetheless, the equal value that women had in Jesus' sight is proven in the fact that they were the first eyewitnesses and proclaimers of His resurrection from the dead. (Matthew 28; Mark 16; Luke 24; John 20). 

Jesus also came to restore true manhood by becoming a true man, as recorded in passages such as Philippians 2:7. The place of gender functions so centrally in all that Jesus came to accomplish. The distinctive equality of men and women that was lost in the fall and warped by sin is restored in a redemptive relationship with Jesus Christ by grace through faith. 

Whenever an attempt is made to erase the distinctions of gender, the Biblical Gospel is abandoned in favor of a man-made idea. The vision of the true and living God is blurred in favor of a deity that is neither real nor saving. Having then looked at the Gospel and a Gospel centered view of gender, we thirdly turn to....

A Gospel-centered view of marriage

What is marriage in the Biblical sense? How specifically defined is marriage? Genesis 1:26 and 2:24-25 specifically define marriage as one man, one woman and covenant with God for life. The Baptist faith and Message 2000 aptly notes about marriage: "God has ordained the family as the foundational institution of human society. It is composed of persons related to one another by marriage, blood, or adoption. Marriage is the uniting of one man and one woman in covenant commitment for a lifetime. It is God's unique gift to reveal the union between Christ and His church and to provide for the man and the woman in marriage the framework for intimate companionship, the channel of sexual expression according to biblical standards, and the means for procreation of the human race."

The Baptist Faith and Message (BFM 2000) goes on: "The husband and wife are of equal worth before God, since both are created in God's image. The marriage relationship models the way God relates to His people. A husband is to love his wife as Christ loved the church. He has the God-given responsibility to provide for, to protect, and to lead his family. A wife is to submit herself graciously to the servant leadership of her husband even as the church willingly submits to the headship of Christ. She, being in the image of God as is her husband and thus equal to him, has the God-given responsibility to respect her husband and to serve as his helper in managing the household and nurturing the next generation."

This summary of the Biblical material demonstrates that marriage proclaims the truth of the Gospel (Jesus and His church). Whenever we see Jesus reiterating this specific, sacred and standard definition of marriage in Matthew 19:3-5 and Paul clearly connecting marriage to what Jesus achieved on the cross for the sake of His bride, the church, the connection between marriage and the Gospel cannot be avoided. To advocate any other sort of arrangement: co-habitation, pornography, adultery, pre-marital sex or same-sex marriage is lose sight of what marriage was designed to be. None of these other arrangements convey anything about the Gospel and demonstrate themselves to be portrayals of men and women having relationships apart from God's sanction and will. 

A Gospel-centered view of the church

The last point on marriage leads naturally into considering a Gospel-centered view of the church. In 1 Timothy 3:1-13 we see two ordained offices being mention: namely the Pastor (3:1-7) and the Deacon (3:8-13). The qualifications for each of these is over-whelmingly predicated upon sound marriage and family life. Why emphasize marriage and family in the qualifications for leadership and servanthood in the local church? Marriage is an enormous deal to God and it functions intimately with the Gospel. The church is the church of the living God, the "pillar and foundation of truth". (1 Timothy 3:15-16)

As one comes in 1 Timothy 4, warning is given about the error that will be circulating in the times leading up to the second coming of Jesus Christ. Pastors have the responsibility to proclaim the truths just mentioned. (1 Timothy 4:6) If a pastor fails to proclaim the Gospel, a gospel-centered view of gender, marriage, the church and really the whole counsel of God, he is forgetting the fact he will stand before the Lord to give an account. (Hebrews 13:17)

In like manner, the congregation is charged in upholding and living out Gospel-centered manhood and womanhood, marriages and church life. (see Matthew 28:18-20; 2 Corinthians 5:15-21; 1 Timothy 4:10). If churches and pastors give ground in any of the above areas, they have weakened their ability to be faithful stewards of the Gospel and end-up aiming to please men more than God. The Gospel of Jesus Christ must ever be at the center of any discussion we have about gender, marriage or the church. Why? Because the Gospel reminds us that apart from Jesus Christ, we would be lost in our sins and without hope. Such truths will ensure that we approach all people with truth in love and love in truth, since Gospel-centered living is what God is calling all Christ-followers to articulate and model in this 21st century world.  

P5 Concluding Notes from a Baptist General Convention of Oklahoma Conference: The Gospel, Sexuality and the Church - Conclusion

Note to readers: The above image is from the weekly publication, "The Baptist Messenger", produced by the Baptist General Convention of Oklahoma (BGCO). The link is www.baptistmessenger.com. All comments below and links were granted permission by the BGCO to be used in today's post. May what is written below inform and equip the reader to the glory of God.

Introduction:
A few weeks ago this blogger had the opportunity to attend a conference sponsored by the Baptist General Convention of Oklahoma (henceforth from here we will use it's abbreviation "BGCO") entitled: "The Gospel, Sexuality and the Church". My intention for attending this conference was two-fold:

1). To be equipped on how to better communicate to people what the Bible has to say about the Gospel and it's bearing on gender, sexuality, the church and culture.

2). To know how to express the love of Jesus in a better way to all people, regardless of sexual orientation.

The conference to say the least was very well done, organized, positively communicated and Biblical. As each sermon and panel discussion was presented, I felt it necessary to not only take notes but to make them available to readers of this blog with the hope of sharing this informative, engaging and Gospel-centered conference. Today's post concludes my summary of this very important and significant conference. The BGCO has posted some of the plenary sessions on their website, as well as links to their weekly publication: "The Baptist Messenger", which features after-conference reflections and articles by key leadership in the BGCO. Here are the links: http://www.bgco.org/bgco-conference and http://www.baptistmessenger.com/the-gospel-sexuality-the-church-2/. 

Final Panel Discussion: Communicating the Gospel in a culture that is committed to blurring the genders
This final panel discussion dealt with questions that centered around gender and the Gospel, hence this author's heading for this summary of the final panel discussion. The discussion began by defining the often talked about "LBGTQ Culture", which stands for
Lesbian, Bi-sexual, Gay, Transgender and questioning of one's sexual gender. This title summarizes the worldview that is attempting to redefine what it means to be a man and woman, marriage and family. After this initial discussion, the panelists were asked the following questions:

1). How has pornography affected our culture? Dr. R. Albert Mohler of The Southern Baptist Theological Seminary notes two basic types of pornography: 

a). Ambient pornography. The kind of images we see on billboards and in stores.

b). Explicit pornography. Men are more image driven and look for men-like women, whereas women are more emotionally driven and look for more emotionally expressive and sensitive men. Dr. Mohler also noted that 60-70% of men in churches are viewing pornography every week. It is an epidemic. Author C.S Lewis has noted that pornography increases drive but decreases satisfaction.

2). What about sexual identity? Our identity is found by being made into the image of Christ at salvation. We are created with sexual desire. When people talk about orientation, the discussions centers around a pattern of expressing one's desire. 

3). What about same-sex attraction? Before the 1870's, people talked mainly about gender as being male or female. After the 1870's the psychological community began to talk about orientation. Because of sin and our fallen world, our internal emotional world oftentimes does not line up with the reality of human beings made in God's image. Though some people don't have a choice when they have same-sex attraction, they do have a choice in how they respond. Our primary responsibility is not to change someone's identity, but to give them the gospel. The gospel will transform their hearts and minds. Whatever we behold, we become. 

4). What about hate speech? We have to be aware of people who would like to suppress certain forms of speech that oppose their worldview. (1 Peter 2:5-9)
A Gospel that does not include both the challenge and subsequence experience of a transformed life is not the Gospel.

As the conference drew to a close, Dr. R. Albert Mohler gave the closing plenary sermon out of Romans 1. In his message he pointed out how often we see fallen man "exchanging" God for something else of far lesser value. (Romans 1:23,24,25,26,28). In short, we are seeing our culture as a whole exchanging God's truth for a man made lie. The one quote that stuck out in this writer's mind was when Dr. Mohler quoted thinker Theo Hobson: "3 things must be in place for a moral revolution:

a. That which was condemned is celebrated

b. That which was celebrated is condemned

c. Those who won't celebrate are condemend"

As Dr. Mohler closed his message, we were reminded that we have the most effective message in the world - the good news of Jesus Christ - the Gospel. Thus let's shine the light of Jesus, the love of God and the life-changing power of God's word to our gay and lesbian neighbors and 21st century culture while upholding the unwavering message of God's word.  

P4 Notes from a Baptist General Convention of Oklahoma Conference: The Gospel, Sexuality and the Church - Passing the torch of the Christian worldview onto the next generation

Note to readers: The above image is from the weekly publication, "The Baptist Messenger", produced by the Baptist General Convention of Oklahoma (BGCO). The link is www.baptistmessenger.com. All comments below and links were granted permission by the BGCO to be used in today's post. May what is written below inform and equip the reader to the glory of God. Introduction: A few weeks ago this blogger had the opportunity to attend a conference sponsored by the Baptist General Convention of Oklahoma (henceforth from here we will use it's abbreviation "BGCO") entitled: "The Gospel, Sexuality and the Church". My intention for attending this conference was two-fold: 1). To be equipped on how to better communicate to people what the Bible has to say about the Gospel and it's bearing on gender, sexuality, the church and culture. 2). To know how to express the love of Jesus in a better way to all people, regardless of sexual orientation. The conference to say the least was very well done, organized, positively communicated and Biblical. As each sermon and panel discussion was presented, I felt it necessary to not only take notes but to make them available to readers of this blog with the hope of sharing this informative, engaging and Gospel-centered conference. Today's post continues my summary of this very important and significant conference. The BGCO has posted some of the plenary sessions on their website, as well as links to their weekly publication: "The Baptist Messenger", which features after-conference reflections and articles by key leadership in the BGCO. Here are the links: http://www.bgco.org/bgco-conference and http://www.baptistmessenger.com/the-gospel-sexuality-the-church-2/. Today's post will feature remarks about how to pass the torch of the Christian worldview onto the next generation and a summary of the final plenary message given by Dr. R. Albert Mohler Jr. of The Southern Baptist Theological Seminary. Panel Discussion on the topic of passing the torch of the Christian worldview on the next generation 1.) The discussion began with talking about the generation known as the "millennials" (roughly defined as either people born in the 1980's or people reaching adulthood by the early 2000's). Today Millennials are very strong when it comes to the issue of "pro-life", and yet the Millennials do not by and large have any conflict with same-sex unions. It can be very instructive to compare the development of the pro-life movement responding to the pro-choice agenda to how Christians are looking to approach a culture wherein 47% of polled adults favor same-sex unions. Although pro-life arguments are gaining traction within the culture, the traction is not ncessarilty based on theological reasons. Inconsistency among Millennials on the issues of pro-life and same-sex is due to fear. Whatever you fear drives your worldview. 2). What concerning points should Church be aware of in movies like "50 shades of grey"? We must realize that the same lies that are promoted in the culture can be written into the hearts of uncareful people in the church. For those who go by the world's standard, sexuality becomes a means of escape rather than covenant. Dr. Al Mohler quotes atheistic philosopher Michel Foucalt as saying that to experience life, one must transgress the forbidden limits so as to illicitly awaken sexual desire. 3). How do we minister to people who are struggling over their gender? First, remind people of the common humanity shared between men and women and secondly, point to the distinctiveness of men and women. (Genesis 1:26-28 ;Genesis 2:24-25). Such distinction are crucial to biblical narrative, since the Bible warns us to of what happens when these roles are misused (such as in the case of Samson and Delilah). The distinctions between men and women are not only a matter of creation and redemption, but also eschatology. The doctrine of creation teaches from the beginning God created male and female so as to introduce beauty, relationship, depth of meaning and genuine enjoyment in marriage. The doctrine of redemption has Jesus Christ as the second Adam, a man, coming to die for His bride, the church (symbolized as his wife). Henceforth the doctrines of creation and redemption point the way to the fulfillment of God's purposes or eschatology. In eternity, there will be God's redeemed people, each with a resurrection body and each distinguished as male and female. When looking at God's eschatology for His people and creation, at the center is Christ and His Bride (the church), functioning as One yet distinct, with Christ as Lord and the church as his yielded and cherished wife. 4). Dr. Moore mentions we need one another since men and women have distinct roles. Only time women are to be submissive is a marriage not in a general sense. What does Church need to address with young people without a Christian worldview? Three observations: First, we cannot keep doing the same things we've done before in reaching out to people. Second, older generations of Christians need to stop seeing Millennials as a different species of people. Millennials still need to know what to do with their guilt and they still need the Church and parents articulating the Christian worldview. Thirdly, Millennials need a mentor. One of the panelists noted it is the preacher's responsibility to preach the text and it is the Holy Spirit's job to apply the message specifically for each person's heart. We need to teach students how to walk in the spirit and overcome the flesh which never helps. 5). Dr. Moore notes two ways we can respond the young people: either like Saul throwing a javelin at David vs a Paul extending a ministry hand to Timothy and others. They need to see a genuine faith in Christ with a testimony of God with the conviction that there is a word from God.

P3 Notes from a Baptist General Convention of Oklahoma Conference: The Gospel, Sexuality and the Church - Answering tough questions

Note to readers: The above image is from the weekly publication, "The Baptist Messenger", produced by the Baptist General Convention of Oklahoma (BGCO). The link is www.baptistmessenger.com.  All comments below and links were granted permission by the BGCO to be used in today's post. May what is written below inform and equip the reader to the glory of God. 

Introduction:
A few weeks ago this blogger had the opportunity to attend a conference sponsored by the Baptist General Convention of Oklahoma (henceforth from here we will use it's abbreviation "BGCO") entitled: "The Gospel, Sexuality and the Church". My intention for attending this conference was two-fold: 

1). To be equipped on how to better communicate to people what the Bible has to say about the Gospel and it's bearing on gender, sexuality, the church and culture.

2). To know how to express the love of Jesus in a better way to all people, regardless of sexual orientation. 

The conference to say the least was very well done, organized, positively communicated and Biblical. As each sermon and panel discussion was presented, I felt it necessary to not only take notes but to make them available to readers of this blog with the hope of sharing this informative, engaging and Gospel-centered conference. Thus for the next few posts I will be sharing by way of summary the messages and panel discussions. The BGCO has posted some of the plenary sessionson their website, as well as links to their weekly publication: "The Baptist Messenger", which features after-conference reflections and articles by key leadership in the BGCO. Here are the links: http://www.bgco.org/bgco-conference and http://www.baptistmessenger.com/the-gospel-sexuality-the-church-2/. Today's post features another panel discussion that dealt with topics such as divorce/remarriage, requests for church membership from people who want to remain in the same-sex lifestyle and how to handle situations where children express to their parents that they are gay.

Excerpts from Panel Discussion #2 of the conference: "The Gospel, Sexuality and the Church"

1. If a couple comes forward, wants membership in a church, but wants to remain gay, what does the pastor or church do? We would deal with them like any other sexual sin. Talk to them about repentance. Don't baptize them until they have repented. Perhaps they may be on the way to changing. Keep giving the Gospel. 

2. What about ministering to transgender people? Scripture says our sin has alienated us from God's design, including gender. Gender is not a meaningless idea, since Jesus asserts the uniqueness of genders in Matthew 19:4-5. Galatians 6 tells us to come up alongside people, tell them of glimmers of their masculinity or feminity. Sometimes small practical steps such as finances, affirming of gender roles. We have got to get back to discipleship.

3. What happens if a Deacon's children expresses their preference to be gay? We need to encourage the Deacon and his family to maintain contact with the child, affirming an open door of love, while at the same time affirming a biblical standard. We can still love our children while not affirming their choices.

4. How can we deal with homosexuality in comparison to divorce/remarriage? The differences between both are the following:

a. Divorce can be appropriate on Biblical grounds and then remarriage. Sometimes in remarriage, sin was committed going into the marriage. People need to repent of the sin but be faithful to their current marriage. These marriages after all are legitimate marriages. 

b. There are no biblical grounds for same-sex marriage. If we respond to same-sex unions by not talking about it in our churches, we will come to accept it. How people reacted to divorce a generation ago and then came to see it as normal is how our young people look at same-sex unions (i.e. not shocked by it). 

5. Dr. Anthony Jordon, Executive Director of the BGCO, states how he despises seeing theology and doctrine only remaining in the seminaries. We need doctrine taught and preached in the church. Churches need to be good incubators of theology. 

6. What are ways we can improve upon preparing people for marriage? The only people we have the authority to marry are those who are accountable to one another. Weddings are not about love for one another, but in people making vows before God and going into something they have never experienced. Think about it, what happens if a spouse gets sick, laid-off from work or if there is infidelity? 

7. What about infertility or invitro fertilization? Dr. Moore, chairman of the Ethics and Religious Liberty Commission of the SBC, notes he is for the technology that fixes a medical problem of infertility. These efforts should not be used in situations separating sex from one-flesh unions.

8. What happens if all 50 states adopt same-sex marriage/unions. Dr. Moore notes that the government cannot force churches to perform such ceremonies. 

P2 Notes from a Baptist General Convention of Oklahoma Conference: The Gospel, Sexuality and the Church - Understanding our moral and spiritual responsibility in a culture that supports same-sex marriage

Note to readers: The above image is from the weekly publication, "The Baptist Messenger", produced by the Baptist General Convention of Oklahoma (BGCO). The link is www.baptistmessenger.com.  All comments below and links were granted permission by the BGCO to be used in today's post. May what is written below inform and equip the reader to the glory of God. 

Introduction:
A few weeks ago this blogger had the opportunity to attend a conference sponsored by the Baptist General Convention of Oklahoma (henceforth from here we will use it's abbreviation "BGCO") entitled: "The Gospel, Sexuality and the Church". My intention for attending this conference was two-fold: 

1). To be equipped on how to better communicate to people what the Bible has to say about the Gospel and it's bearing on gender, sexuality, the church and culture.

2). To know how to express the love of Jesus in a better way to all people, regardless of sexual orientation. 

The conference to say the least was very well done, organized, positively communicated and Biblical. As each sermon and panel discussion was presented, I felt it necessary to not only take notes but to make them available to readers of this blog with the hope of sharing this informative, engaging and Gospel-centered conference. Thus for the next few posts I will be sharing by way of summary the messages and panel discussions. The BGCO has posted some of the plenary sessionson their website, as well as links to their weekly publication: "The Baptist Messenger", which features after-conference reflections and articles by key leadership in the BGCO. Here are the links: http://www.bgco.org/bgco-conference and http://www.baptistmessenger.com/the-gospel-sexuality-the-church-2/. Today's post features a summary of a panel discussion that dealt with questions relating to our moral and spiritual responsibility in a culture that supports same-sex marriage. The participants in the discussion were Dr. R. Albert Mohler, President of The Southern Baptist Theological Seminary and Dr. Russell Moore, Chairman of the Ethics and Religious Liberty Commission of the Southern Baptist Convention.

Panel discussion #1 Understanding our moral and spiritual responsibility in a culture that supports same-sex marriage.  Question 1 how did we get to this point in our culture? Dr. Mohler noted the imminent collapse of the moral structure we thought was firm. The first sexual revolution was contraception. We felt we could separate sex and procreation. We ended up in separating sex from marriage in the 1965 Griswold decision that dealt with contraception, then called "the pill". Also too, the divorce revolution in the sixties and seventies contributed to how we arrived at this current state of affairs, causing marriage to be viewed as a temporary arrangement. Dr. Mohler then quoted a philosopher who noted that people live as if they don't fear God. If moralism is our message, we're done. Question 2: What are practical ways to uphold the biblical view of marriage without being bigots? Dr. Moore notes we can avoid being bigots but we can't avoid the gospel and being viewed as such. Pastors need to deal with issues as same-sex attractiveness, much like we would deal with pornography, temptation and other areas. Question 3: What attitudes must change? An adjustment in our view of truth must take place before a truth adjustment occurs in our heart. Question 4: What about the court ruling of same-sex marriage based on the 14th amendment. Right now 59% of Americans support same-sex marriage. Even if court rules against it, we are still in a same sex supporting culture. If we take the pro-life movement as a model - short term it was going to be difficult, however, long term though it thrived. How? By means of a multi-pronged strategy of political societal and spiritual reconciliation. Same sex marriage is not only immoral but impossible. If the courts on June 30th rule in favor of same-sex people as being a constitutionally protected class, it will have massive reprucussions for religious liberties. 37 States currently have legalized same-sex marriage. Question 5: What about convictional kindness? Dr. Moore noted that civility is too low of a bar. Capitulation is not kindness. 2 Timothy 2:23-25 tells us to speak and kindness the way Jesus said it. We express both content and the intention to convey the voice of Jesus. We must have confidence in the power of the Holy Spirit. We are not dealing with issues, but people. Question 6: What happens when a loved one expresses they are gay? We must recognize the language of the heart and deeds and how we treat people. Dr. Moore noted we must Crucifier pride. We must stop a searching for our own self image. There's not one family in the scripture that does not have a prodigal child. Research was done in North America, Africa and Asia with researchers telling the prodigal-son story as it appears in Luke 15:11-32. The researchers then had the people retell it back. The North Americans missed the detail of the family, whereas the Africans and South Americans did not. Question 6: How do we address this issue? We begin by talking about marriage and sexuality in the Bible and how it relates to the gospel. We must not have fear, but faith in addressing sin. Question 7: What blind spots do we have as evangelical Christians? We need to get to know gay and lesbian people so they can hear us and we can hear them. Closing thoughts? The Gospel will be voted down 100% of the time by unbelievers. Marriage persists because it is embedded in creation. (Genesis 1:26-28 and Genesis 2:23-25). We need to look to the Holy Spirit and the Scriptures. Dr. Mohler reminds us that the church has had to face these issues before, since the scriptures were revealed to it in a pagan, Graeco-Roman culture.

P1 Notes from a Baptist General Convention of Oklahoma Conference: The Gospel, Sexuality and the Church - The Strangeness of the Gospel to our culture in need of the Gospel

Note to readers: The above image is from the weekly publication, "The Baptist Messenger", produced by the Baptist General Convention of Oklahoma (BGCO). The link is www.baptistmessenger.com.  All comments below and links were granted permission by the BGCO to be used in today's post. May what is written below inform and equip the reader to the glory of God.  John 4:9-13 "Therefore the Samaritan woman said to Him, “How is it that You, being a Jew, ask me for a drink since I am a Samaritan woman?” (For Jews have no dealings with Samaritans.) 10 Jesus answered and said to her, “If you knew the gift of God, and who it is who says to you, ‘Give Me a drink,’ you would have asked Him, and He would have given you living water.” 11 She said to Him, “Sir, You have nothing to draw with and the well is deep; where then do You get that living water?12 You are not greater than our father Jacob, are You, who gave us the well, and drank of it himself and his sons and his cattle?” 13 Jesus answered and said to her,“Everyone who drinks of this water will thirst again; 14 but whoever drinks of the water that I will give him shall never thirst; but the water that I will give him will become in him a well of water springing up to eternal life.” Introduction: A few weeks ago this blogger had the opportunity to attend a conference sponsored by the Baptist General Convention of Oklahoma (henceforth from here we will use it's abbreviation "BGCO") entitled: "The Gospel, Sexuality and the Church". My intention for attending this conference was two-fold: 1). To be equipped on how to better communicate to people what the Bible has to say about the Gospel and it's bearing on gender, sexuality, the church and culture. 2). To know how to express the love of Jesus in a better way to all people, regardless of sexual orientation. The conference to say the least was very well done, organized, positively communicated and Biblical. As each sermon and panel discussion was presented, I felt it necessary to not only take notes but to make them available to readers of this blog with the hope of sharing this informative, engaging and Gospel-centered conference. Thus for the next few posts I will be sharing by way of summary the messages and panel discussions. The BGCO has posted some of the plenary sessions on their website, as well as links to their weekly publication: "The Baptist Messenger", which features after-conference reflections and articles by key leadership in the BGCO. Here are the links: http://www.bgco.org/bgco-conference and http://www.baptistmessenger.com/the-gospel-sexuality-the-church-2/. Today's post will feature summary notes of the first session preached by Dr. Russell Moore, Chairman of the Ethics and Religious Liberty Commission (ERLC) of the Southern Baptist Convention (SBC), wherein He talks about how to approach this issue of the Gospel, Sexuality and the Church from the account of Jesus' conversation with the woman at the well in John 4. Dr. Moore refers to the need to proclaim the "Strangeness of the Gospel to our culture in need of the Gospel". The BGCO conference the Gospel, sexuality and the church - session #1: "The Strangeness of the Gospel to our culture in need of the Gospel". Dr. Russell Moore, Chairman of the ERLC.   In session 1, Dr. Russell Moore preached from John chapter 4:1-20. He introduced his message by talking about how shocking and counter intuitive the Gospel was to two kids he taught. In short, they thought the gospel was strange. As Christians, we are used to a "Nicodemus" culture (compare Nicodemas and Jesus in John 3) whereby people want to be something with a thin veneer of religiosity. We are shifting to a Samaritan woman culture (please compare the Samaritan woman and Jesus in John 4). When we compare Nicodemus to the woman of Samaria we find out what is meant by this. 1). Nicodemus came to Jesus by night whereas the woman of Samaria came to Jesus by day. 2). Nicodemus was all about morality whereas the woman of Samaria was immoral. 3). Nicodemus came asking Jesus questions where as Jesus asked the woman of Samaria questions. So how does Jesus engage the Samaritan woman? Moreover, what should be our method of cultural engagement with the Gospel, since we are no longer in a Nicodemus culture? Let's notice some things. Jesus shed light on the issues with the Gospel. Jesus was not afraid to take the light of Himself, the embodiment of the Gospel, and shed light into the world of the Samaritan woman. It must first be noted that people in our culture are offended by Christian views of marriage, but moreover, our views on final judgment. Jesus tells this woman to go get her husband. He doesn't sidestep the heart issues, since he is calling her to repentance. Secondly, sexuality is a powerful impulse an expression created by God. Marriage is a sermon, an invitation that preaches the gospel. If we refuse to hold fast to what Jesus and His apostles gave us, we will be unloving to our neighbours and leave consciences undisturbed. Third, sexuality is not a political issue but a moral, theological issue. If we remain silent and blur the topic, we will leave those needing the gospel in the dark. Fourthly, if we do not address sexuality, people will realize we are not telling the truth and conclude that they don't need a Bible and thus draw conclusions on their own. If people sense we are unwilling to be marginalized, they won't trust us. So we can see how Jesus shed light on the issues but notice secondly.... Jesus engages His culture (i.e the Samaritan woman) in conversation and spiritual warfare. When engaging our culture, we must remember that our warfare is not with people, but with ideologies and the kingdom of darkness itself.  The Devil uses two tactics to try to destroy people: accusation and deception. How does Jesus deal with this in John chapter 4 in this conversation with the Samaritan woman? Well Jesus is not afraid of the woman. He was not disgusted nor repulsed. He sees her as an object of redemption. People holding to a Christian view on sexuality and marriage have always been in a minority. The temptations we will have are twofold: wringing our hands or shake our fists at the culture. The people railing against the gospel are reflecting the devil of Revelation 12 which reminds us that the Devil's time is short before Christ's return in judgment, which is why the Devil is angry. The church at large and Christians in particular are not walking into a new situation. When we do nothing but vent against culture, we are saying to God we deserve a better culture. We should see the people around us as those in need of Christ. So in observing Jesus and his conversation of the Samaritan woman, we see Him shed light on the issues at hand and how He dealt with the twofold method of Satan in accusation and deception. Jesus reveals the source of confidence in this present hour Let notice now the matter of the source of the Christian's confidence in this present moment. We do not find a hope in polls or political maneuvering, but in Matthew 16:18 which reminds us that the gates of Hell will not prevail against the church. The culture believes the sexual revolution will deliver on it's promises. As Christians, we know marriage is not a social construct. When James and John wanted Jesus to call down fire on the Samaritan people, Jesus chose to enter not only into their orbit, but specifically into this Samaritan woman's life. Jesus gave her spiritual water at a well that could only offer physical water. Many people are hostile to our message, however we must remember they are not to be written off. Now when it comes to communicating and embodying a biblical vision of marriage and sexuality, how do we do that? We used to assume that people agreed with us on sexuality and marriage. That perceived consensus is no longer the case. We articulate what the Scripture teaches on manhood, womanhood, fatherhood, motherhood, to our children. We must not only articulate this, but embody it. Why do we often respond in the wrong way to our children? We view them as in our image whatever they are doing. If it conflicts with us and our peer groups, it will come back on us. This focus on ourselves is selfish. Could it be that our gay and lesbian neighbors wonder what it may look like for them to take up the gospel? For them, they assume such a response would mean dying alone. That is not Acts 2 Christianity. So in approaching the Gospel, Sexuality and the Church, we learn from Jesus to shed the light of the Gospel on the issue, engage in conversation and spiritual warfare and the source of confidence. Let's consider one final thought, namely... The Strangeness of Christianity - Our Best Strategy for reaching the culture The strangeness of Christianity is what will enable us to counter are sexual revolution culture. We believe a previously dead man will show up in the sky on a horse. Our problem has been to view the Gospel as a moralistic message. Rather, we need to confess the strangeness of the gospel in a culture that sees the strangeness. If done right, such contact will open the door for the Spirit to show people that they are sinners and that God in Christ desires to reconcile them and save them from judgment." More tomorrow....