Tag: Muslims

Ecumenism: The Death of Evangelism

Posted on by Edward Dalcour

 

Pope Francis & Pastor Rick Warren, 2014 Vatican Family & Marriage Conference

 

The Gospel

The appointed means that God uses to save sinners is through the proclamation of the gospel: “For I am not ashamed of the Gospel, for it is the power of God for salvation….” (Rom. 1:16, NASB[1]). The gospel (good news) is clearly defined as the atoning cross work of Jesus Christ, including His incarnation. It is the work of the Son alone, not the meritorious works of man.

 

  • Mark 1:1: “The beginning of the gospel of Jesus Christ, the Son of God.”

 

  • Romans 1:1, 3: 1 “The gospel of God…. 3 concerning His Son.”

 

  • 1 Corinthians 15:1-4: “Now I make known to you, brothers and sisters, the gospel which I preached to you, which you also received, in which you also stand… 3 For I handed down to you as of first importance what I also received, that Christ died for our sins according to the Scriptures, 4 and that He was buried, and that He was raised on the third day according to the Scriptures.”

 

  • 2 Timothy 2:8: “Remember Jesus Christ, risen from the dead, descendant of David, according to my gospel. . .”

 

Paul’s gospel consists of the person, nature, and finished work of Jesus Christ, God the Son. This gospel is the same gospel of the OT, which was, and is, the very means of salvation:

 

  • Acts 10:36: “The word which He sent to the sons of Israel, preaching peace through Jesus Christ (He is Lord of all).”

 

  • Acts 10:43: “All the prophets testify of Him, that everyone believing in Him receives forgiveness of sins through His name” (my trans.).

 

So, proper biblical evangelism is simply proclaiming the gospel, that is, the person, nature, and finished work of Christ, which is the very ground of justification through faith alone.

 

Ecumenism –The Enemy of the Gospel

Ecumenism (adj. ecumenical), from oikoumenē, “the inhabited earth.” (e.g., Matt. 24:14) is an effort to promote “unity” among the diverse professing “Christian” traditions and denominations worldwide. It seeks to collaborate and achieve better relationships among these denominations.

 

Today, the ecumenical movement aims to diminish the historical, cultural, and theological divisions that exist between the Protestant, Roman Catholic, Eastern Orthodox (EO), and their traditions to achieve a so-called unified Christian body—a “Can’t we all get along” kind of thing. The Second Vatican Council (1962-1965), for example, under Pope John XXIII, vigorously pushed an ecumenical agenda promoting Catholic unity with other “Christian” and even “non-Christian” cults and world religions. With absolutely no regard for the Lord nor His Word, note paragraph 841 in the official Catechism of the Catholic Church (Lumen gentium):

“The plan of salvation also includes those who acknowledge the Creator, in the first place amongst whom are the Muslims; these profess to hold the faith of Abraham, and together with us they adore the one, merciful God….”

 

Ecumenism encourages initiatives such as cooperative worship, fellowship services, and theological discussions for the purpose of building relationships among various sects and denominations, which is the ultimate goal. Such as the ecumenical organization, “World Council of Churches” (WCC), which inspires “the worldwide fellowship of churches to work together for unity.” Unsurprisingly, the WCC’s web address is www.oikoumene.org.

 

Ecumenism is anti-biblical and antithetical to the Gospel.

 

So, what’s the problem? Does not the Bible in many places teach that we are to be unified showing love to all? Yes, it does. However, the places that teach unity among believers – Ps. 133:1; John 17:20-23; Eph. 4:3 et al. – is unity around the essentials of the Christian faith—not in spite of them. For example, we do not seek nor do we have theological nor spiritual unity with Mormons, JWs, or Muslims. As shown, the gospel (biblical evangelism) consists of correct theology and correct soteriology[2] (justification).

The teachings of Rome and EO are patently heretical and idolatrous. Although they both would affirm important theological truths such as the Trinity, the deity of Jesus, the resurrection etc. they both categorically and aggressively deny justification through faith alone—apart from works. In other words, Rome and EO separate the person and nature of Christ from His atoning cross work as the sole ground of justification. Especially Romans and Galatians, which should be a stark reminder to Christians that God’s method of justification is through faith alone—the only recognized gospel—which Rome and EO reject.

 

Furthermore, they both hold to meritorious works (water baptism, practice of sacraments, etc.) as requirements for salvation. Both practice functional religious worship to creatures (Mary, saints) and icons. To avoid the sin of idolatry, both posit (i.e., invent) a distinction between so-called veneration/service and worship. However, the Bible (cf. OT, Septuagint, NT) makes no distinction: to venerate or serve in a religious context is the same as divine worship, which is reserved for God alone (Exod. 20:5; 2 Kings 7:17; Gal. 4:8).

So heretical was a denial of justification through faith alone, that twice, Paul pronounced a divine curse (“anathema”) on the ones rejecting it (viz., Judaizers).

Yet, the ecumenist has no problem in accepting Rome and the EO as having the same gospel as that of Protestants—either in obvious ignorance of what these groups teach, and/or a conspicuous biblical illiteracy (which seems to be the primary case), or just plainly unconverted. Either way, it’s a mockery and offense to the Lord. Clearly, the gospel of ecumenism is false—having no resemblance to the biblical gospel, since it excludes justification through faith alone as a vital part of the gospel.

 

Because of the philosophy and inaccurate view of the gospel of the ecumenists, the biblical mandates to Christians are ignored:

 

  • 1 Cor. 5:11 “[Do not] associate with any so-called brother if he is … an idolater … not even to eat with such a person…”

 

  • 2 Cor 6:14: “Do not be mismatched with unbelievers; for what do righteousness and lawlessness share together, or what does light have in common with darkness?

 

  • 5:7: “Therefore do not become partners with them.”

 

  • 5:11: “Do not participate in the useless deeds of darkness, but instead even expose them.”

 

By partnering with Rome and EO, ecumenists are in a constant state of disobedience to God. Whether purposefully or ignorantly, ecumenism sacrifices the truth of the gospel for the sake of an unholy and unbiblical union.

 

Polemics, Apologetics, Evangelism

 Polemics is destroying the opposing argument to a particular philosophy while Apologetics is defending a particular philosophy. Both methods are utilized in Scripture (1 Pet. 3:15; Jude 1:3; 2 Cor. 10:5). However, we must not confuse this with biblical evangelism. In other words, many ecumenists rely on a strong polemic in their attempt to reach out to, for example, Muslims. But, then what? As shown, the gospel of the ecumenists omits justification through faith alone as essential; while Rome and EO reject it. So, the ecumenist will either preach the same false gospel as Rome (omitting justification, through faith) or no gospel at all!

 

Further, biblical apologetics is defending the faith (gospel), but if the faith being defended is an ecumenical faith, void of essential doctrines—then, it’s not “biblical” apologetics.

 

Conclusion

 Ecumenism is an enemy of the gospel due to its acceptance and approval of the Judaizer faith + works gospel of Rome and the EO, which is a twice cursed doctrine of adding to the work of Christ for justification. Ecumenism utterly shatters and suppresses the gospel of Jesus Christ in its relegation of justification through faith alone as secondary and unessential. It accepts and partners with Rome and EO in the name of unity. The biblical model of evangelism for the first century church and for faithful Christians today was and is proclaiming the full gospel of the Son (Rom. 1:16). Contra, the ecumenical approach.

 

Stated eternal penalties of denying these essential doctrines:

 The Deity of Christ. John 8:24: “You will die in your sins.” Since Jesus is a distinct person, any denial of the Trinity would result in the same consequences (1 John 2:22-23).  

The belief that Jesus is the Son of God. John 3:16, 36: “… The one who rejects the Son will not see life, but God’s wrath remains on him.”

The physical resurrection. 1 Cor. 15:12-17. 17 “And if Christ has not been raised, your faith is useless; you are still in your sins.”

The perpetual incarnation. 1 John 4:2-3; 2 John 1:7: the one who denies the perpetual incarnation of the Son, is “the deceiver and the antichrist.”  

Justification through faith alone. Gal. 1:8-9: “Let him be anathema.” A gospel apart from justification through faith alone is “a different gospel”—a gospel without Christ.   

 

 

NOTES

[1] Unless otherwise indicated all biblical citations are from  the NASB.

[2] Soteriology (i.e., the doctrine of salvation), from sōtēria (Gk. “salvation”)

Mark 13:32: Is the Son Ignorant of His Return?

Posted on by Edward Dalcour

 

Mark 32:32: “But of that day or hour no knows, not even the angels in heaven, nor the Son, but the Father alone”

(Note Matt. 24:36 (NET):  “But as for that day and hour no one knows it – not even the angels in heaven– except the Father alone” (NET). Because of the textual variant (which has some merit, e.g., א1‎ L W f1 33 ÏL W f1 33 Ï1 L W f1 33 Ï), which omits “οὐδὲ ὁ υἱός” (“nor the Son”), some translations follow, as the above.      

 

Unitarians, esp. Muslims and JWs use this passage (among others) to show Jesus is not God. 

First, throughout the OT and NT, Christ is presented as ontologically truly God and truly man (Exod. 3:6, 14; Isa. 9:6; Dan. 7:13-14; Mark 14:61-64;  John 1:1, 18; 5:17-18; 8:58; 20:28; Rom. 9:5; 10:9-13; Phil. 2:6-11; Titus 2:13; Heb. 1:6, 10-12; 2 Pet 1:1; Rev. 1:7-8; 22:13). His claim to be God were unambiguous (Mark. 14:61-64; John 5:17-18; 8:24, 58 et al.; 10:30; Rev. 1:7-8; 22:13; etc.).       

 

So was Jesus ignorant of His Return?  

 

Two main views 

VIEW 1- Incarnation- Consistent with the Son’s Emptying and Humiliation – –  But what about the Holy Spirit?   

VIEW 2.  Revolves around the Hebrew Hiphil Stem: Verbs that denote Action-  taken in a Causative or Declarative sense.- – This view was used some early church fathers- – and it erases any notion of Ignorance.

 

View 1, is possible, but problematic. That “Christ chose not to know certain things” is an acceptable answer that is consistent with the humiliation of the Lord in His incarnation. However,  the last phrase in the parallel passage (Matt. 24:36) is unambiguous: “… except the Father alone.” If the Father alone, then, what of non-incarnate Holy Spirit” 

View 2 is a more probable explanation of His so-called ignorance that is and was used by some early church fathers. It has to do with the verb oiden (“knows”). Instead of ignorance (Jesus not “knowing”), we see the verb oiden (perfect form of eidō) in a “preeminent sense” in that, the verb oiden takes the force of the Hebrew stem hiphil. Verbs with the hiphil has a causative or declarative sense. Thus as here: “I make known, cause, promulgate, declare.”  

In 1 Cor. 2:2, the same verb is used in this sense, where Paul states: “I determined ‘to know’ (eidenai from eidō) nothing among you but Jesus Christ and him crucified,” that is, I cause or determined to make known, nothing among you, but Jesus Christ.

Similar phrase in Matt. 20:23— Jesus said to the Sons of Zebedee, James and John: “My cup you shall drink; but to sit on My right and on My left, this is not Mine to give, but it is for those for whom it has been prepared by My Father.”- “Is not mine to give” signifies, “is not in my authority to give”—

So in light of the verb oiden (“to know”) taking the force of the Hebrew stem hiphil (as in 1 Cor. 2:2), the literal sense may be: “But of that day and that hour none can cause or declare to you to KNOW (that is, none has authority) to cause to make known— not the angels, neither the Son, but, preeminently, the Father alone—He will reveal or declare it. 

 

“To them belong the patriarchs, and from them, by human descent, came the Christ, who is God over all, blessed forever! Amen” (Rom. 9:5, NET).

 

 

 

Islam and the Trinity

Posted on by Edward Dalcour

As with all religious groups that are “unitarian” in their theology (i.e., maintaining that God exists as one Person), Muslims reject the Trinity chiefly on the basis of their false notion as to what the doctrine actually teaches. As with Jehovah’s Witnesses and Oneness Pentecostals, Muslims see the Trinity as teaching three separate Gods. Thus, because of their misrepresentation of the doctrine, Muslims see Allah (Arabic for “God”) existing as one Person. Hence, naturally they reject the deity of Jesus Christ falsely concluding if Jesus were God, then, there would be more than one God. Mohammad’s misconception of the Trinity is quite evident, which can be seen in many passages of Islam’s most sacred book, the Koran:

O People of the Book! Commit no excesses in your religion: Nor say of Allah taught but the truth. Christ Jesus the son of Mary was (no more than) a messenger of Allah, and His Word, which He bestowed on Mary, and a spirit proceeding from Him: so believe in Allah and His messengers. Say not “Trinity”: desist: it will be better for you: for Allah is one Allah. . . . (Sura 4:171; Yusuf Ali’s translation; emphasis added).

They do blaspheme who say: Allah is one of three in a Trinity: for there is no god except One Allah. If they desist not from their word (of blasphemy), verily a grievous penalty will befall the blasphemers among them (Sura 5:73; Yusuf Ali’s translation).

Note: the Arabic term for [Holy] “Trinity” (al-thaaluuth al-aqdas) is not contained in the Koran. Because of his incorrect notion of the Trinity (as three gods), Ali added the term “Trinity” into the text. While some other translations do contain “Trinity” others though are consistent to the actual Arabic word translating it as “three” (e.g., Sura 5:73: “They have truly disbelieved those who say: Lo Allah is a third of three”).

Therefore, the verses referenced above in the Koran, do not actually condemn the doctrine of the Trinity: for, as indicated, there are no actual references to the “Trinity” in the Koran.[1] They are speaking against tritheism (three Gods), and thus not Trinitarianism—one God revealed in three distinct co-equal, co-eternal, co-existent Persons. The condemnation of the belief in the tritheism mentioned in the Koran (as well as polytheism) is shared by both Muslims and Christians. Therefore, we need to show Muslims that claiming that the belief of the Trinity equals the belief in three Gods is a false claim that misrepresents the Trinity. In doing so; Christian-Muslim dialogue can progress a lot further.

So, before presenting the concept of the biblical doctrine of the Trinity to Muslims (or any other anti-Trinitarian group) you must first deal with the unitarian/unipersonal assumption: i.e., God existing as one Person. For this is the theological starting point of groups such as Muslims, Jews, Jehovah’s Witnesses, Oneness Pentecostals, etc. It must be emphasized over and over: The very foundation of the doctrine of Trinity is ontological Monotheism—one God by nature (cf. Deut. 6:4; Jer. 10:10-11.)

 

The 3 Biblical Truths of the Trinity

1: There is only one God.

2: There are three persons or Selves that are presented as God: the Father, the Son and the Holy Spirit.

3: The three persons are distinct from each other.

Conclusion: The three distinct persons share the same nature or Being of the one God.    

 

First Truth: Monotheism. God is presented as one Being – not one person.

Passages which speak on “one God”  (e.g., Deut. 6:4; Isa. 44:6-8; Mark 12:29-30; 1 Tim. 2:5 et al) reveal that God is one Being. However, unitarian groups such as Muslims, JWs, Oneness Pentecostals etc. read into “one” God as “one” person.

Yet in the OT (and NT) numerous plural references are used of the one God: Cf. plural verbs – Gen. 1:26 (“Let Us make”; cf. 2:18 LXX); 11:7 (“let Us go down”); 54:5 (Heb., “Makers,” “Husbands”); Job 35:10; Ps. 149:2 (Heb., “Makers”); Eccl. 12:1 (Heb., “Creators”); plural adjectives – Josh. 24:19 (“Holy Ones”); Prov. 30:3 (Heb. and LXX, “Holy Ones”); Dan. 7:18, 22, 25, 27 (Heb., “Most Highs” or “Highest Ones”); and first person common plural pronominal (pronouns) suffixes – Gen. 1:26 “in Our image and “in Our likeness”; 3:22 (“one of Us”); Isa. 6:8 (“for Us”) and many more could be mentioned.

These examples can only be consistent with OT monotheism in the context of Trinitarianism—namely, three persons who share the nature of the One God.   

 

Second truth: Scripture presents that Father, Jesus Christ and the Holy Spirit are God and worshiped as God. 

 

Jesus: 

1. Jesus is God (ho theos, “the God) and seen as the Yahweh of the OT: e.g., John 1:1-3; John 1:18; John 20:28; Colossians 2:9; Philippians 2:5-11; Titus 2:13 and 2 Peter 1:1 (see Granville Sharp’s Greek Grammar Rule #1); Hebrew 1:3; and esp. V. 8 and 10-12. Further, He was presented as the great “I am” (egō eimi); viz. at John 8:24, 28, 58; 13:19; 18:5, 6, and 8 (in light of places in the OT such as Deut. 32:39; Isa. 41:4; 43:10; 48:12 – where Yahweh is referred to as egō eimi, “I am” in LXX).  

2. He was presented as the YHWH of the OT.

The NT authors clearly envisaged Jesus Christ as the Yahweh of the OT. Hence, they often cited OT passages referring to Yahweh and applied them to Jesus Christ: e.g., compare Joel 2:32 with Rom. 10:13; Isa. 6:8 with John 12:41; Ps. 102-25-27 with Heb. 1:10; Isa. 45:23-24 with Phil. 2:9-11; Isa. 8:12, 13 with 1 Pet. 3:14, 15; etc. (see also Jesus is Jehovah: Old Testament passages of Jehovah applied specifically to Jesus Christ in the NT).

3. Jesus is Creator: e.g., John 1:3; Col. 1:16-17; Heb. 1:2, 8-10. 

4. Jesus claimed He was fully God: Although Jesus never literally stated, “I am God,” Jesus’ claims to deity were much stronger and clearer than if He had said, “I am God.” In fact, some of Jesus’ claims to deity were only used of Yahweh alone: John 5:17-18; John 10:26-33 (cf. Duet. 32:39; Isa. 41:4; 48:12; Ps. 95:7); the seven “I am” (egō eimi) affirmations stated at John 8:24, 28, 58; 13:19; 18:5, 6, and 8.

5. Jesus is worshiped in a “religious context” which was reserved for God alone (cf. Exod. 20:5): e.g., Dan 7:14; Matt. 14:33; 28:9; John 9:38; Heb. 1:6; Rev. 5:11-14.– See Christ Worshiped as God

6. Jesus possesses the SAME attributes as God the Father, for example:

  • Creator (cf. John 1:3; Col. 1:16-17; Heb. 1:10-12)
  • Raises the dead and gives them life: John 5:21: “For just as the Father raises the dead and gives them life, even so the Son also gives life to whom He wishes” (cf. John 6:37-40, 44).
  • Omnipresent (cf. Matt. 28:20; John 14:23; 2 Cor. 13:5; Gal. 2:20).
  • Omniscient (cf. John 2:24-25; 6:64; 16:30; 21:17).
  • Omnipotent or all-powerful (cf. Matt. 8:27; 9:6; 28:18; Heb. 7:25).
  • Eternal (Pre-Existing) (cf. Micah 5:2; John 1:1; 8:58; 17:5).
  • Immutable (cf. Heb. 13:8).

To recap, Scripture then presents in the clearest way that Jesus Christ is God (yet distinct from the Father, cf. John 1:1b; 17:5), Creator, worshipped in a religious context, and possesses the same attributes as that of God the Father.

 

The Holy Spirit is God: e.g., Acts 5:3-4; the Holy Spirit also possesses the attributes of God:

  • Eternal, having neither beginning nor end (cf. Heb. 9:14),
  • Omnipresent, being everywhere at the same time (cf. Ps. 139:7).
  • Omniscient, understanding all things (cf. 1 Cor. 2:10-11).
  • Omnipotent (cf. Luke 1:35).

The Holy Spirit is a Person: e.g., the Holy Spirit communicates (e.g., Acts 10:19-20; 13:2; Heb. 3:7-11; 10:15-17); personal pronouns (“I,” “He”) are applied to Him (cf. Acts 10:20; John 16:13-14); possesses “personal” attributes (e.g., He has a will [cf. 1 Cor. 12:9-11]; emotions [cf. Eph. 4:30]; intelligence in that He investigates [cf. 1 Cor. 2:10-11; Rom. 8:27]; He intercedes/prays [cf. Rom. 8:26]; He can be lied to [cf. Acts 5:3]; He can be blasphemed [cf. Mark 3:29-30]; He issues commands [cf. Acts 13:4; Acts 16:6]; He gives love [cf. Rom. 15:30]). See also: God the Holy Spirit: The Third Person of the Trinity


Third Truth: The three Persons are distinct from each other: e.g., John 1:1b. 17:5; Matt. 28:19; 1 Cor. 13:14; 1 John 1:3; Rev. 5:13.[2] See also: Grammatical Details.

As mentioned, additionally, in the OT, God is presented as multi-Personal: e.g., Gen. 19:24; Isa. 48:16; Hosea 1:7; Eccl. 12:1 (Heb. “Creators”); Isa. 54:5 (Heb. “Makers”; see also: The Multi-Personal God in the Old Testament and Oneness Theology)

In conclusion then, Scripture presents a tri-personal God. The Trinity is God’s highest revelation to mankind. In John 4:23-24, Jesus told the Samaritan woman that God seeks those who worship Him “in spirit and truth.” In truth, God is triune. Worshiping a unipersonal God or three separate Gods is not worshiping Him in truth. The issue being that the truth of the Trinity, the self-disclosure of God to men, is found in nearly every page of the Holy Scriptures: There is one God, and there are three distinct, coequal, coeternal, and coexistent, self-cognizant divine Persons or Egos that share the nature of the one God—the Father, the Son, and the Holy Spirit.

 

Notes

[1] Historically, these verses are no doubt referring to a heretical so-called Christian sect called Mariyama or Collyridians who existed within the same geographical location and period as that of Mohammad. This sect held to a form of Tritheism, worshipping Mary and her Son both of which were believed to be two separate gods besides God.

[2] Specifically, Matt. 28:19; 1 Cor. 13:14; 1 John 1:3; and Rev. 5:13 (and there are many others) distinguish the Persons in the Trinity. This is due to their grammatical construction—namely, the repetition of both the article (ho, “the”) and conjunction (kai, “and”). For example, note the literal reading of 2 Cor. 13:14: “The grace [of] the Lord Jesus Christ, and the love [of] the God, and the fellowship [of] the Holy Spirit, be with all of you.” Or the literal reading of Rev. 5:13: “[to] the one sitting upon the throne and [to] the Lamb. . . .” Here, the Father (“the one sitting”) and Christ (“the Lamb”) are personally differentiated by the repetition of the article “the” (ho) and conjunction “and” (kai).