{"id":1044,"date":"2001-09-27T00:16:23","date_gmt":"2001-09-27T00:16:23","guid":{"rendered":"http:\/\/aletheiabaptistministries.org\/Blog\/september-qis-there-an-alternative-point-of-viewq\/"},"modified":"2015-01-15T21:03:37","modified_gmt":"2015-01-15T21:03:37","slug":"september-qis-there-an-alternative-point-of-viewq","status":"publish","type":"post","link":"http:\/\/aletheiabaptistministries.org\/Blog\/september-qis-there-an-alternative-point-of-viewq\/","title":{"rendered":"Is There An Alternative Point Of View?"},"content":{"rendered":"

(To The Traditional vs Progressive Debate)<\/span><\/h2>\n

An ancient saint once said, \u201cIt is equally wrong and stupid to censure what is commendable, and to commend what is censurable.\u201d1<\/sup> G.K. Chesterton once argued against a false premise by stating, \u201cIt was not two ways of finding the same truth; it was an untruthful way of pretending that there are two truths.\u201d2<\/sup> That is what I often think after hearing or reading comparisons of today\u2019s ministry philosophies.<\/p>\n

Should we be traditional or progressive in our ministry?\u00a0 Are these two ways of approaching \u201chow we do church\u201d mutually exclusive, two sides of the same coin, or are they even choices at all when trying to be biblical in church ministry?\u00a0 I think we have become, like the world around us, champions of the definition!\u00a0 That is, we spend more time arguing to make the definitions of those buzz words fit what we already do, than evaluating our ministry in light of Scripture and changing to fit it.<\/p>\n

None of us wants to be seen as anti-traditional because we realize we have an historical faith that is filled with traditional teaching.\u00a0 Yet none of us wants to be seen as non-progressive because that would mean we are not visionary and up-to-date with today\u2019s culture.\u00a0 So it seems that good people from both points of view go out of their way to convince us that they are really both.<\/p>\n

On the one hand<\/h3>\n

To be \u201ctraditional\u201d ought to mean that we realize the value of our history, a history that is rooted in the historical person and work of Christ.\u00a0 Christians are still doing what Christians have always been doing:\u00a0 praying constantly, studying an old book, singing scriptural songs, witnessing of the resurrection of Christ.\u00a0 It has not historically included unswerving loyalty to one Bible translation, nor only one expression of modesty as opposed to others just as modest. Those things are more ritual than traditional and, as James Draper wrote, \u201cThere is nothing wrong with ritual as long as we understand that ritual is like a telescope\u2014not something to look at, but something to look through.\u201d3<\/sup><\/p>\n

Regardless of its difficulties, I am more inclined to be called a traditionalist today than a \u201cprogressive.\u201d\u00a0 It seems to me that those who have misused the definition of \u201ctraditional,\u201d have done so out of a positive desire to honor Christ and a willingness to be identified, not with the world but with Him.\u00a0 I can live with that and argue with these fellow believers about definitions.<\/p>\n

<\/div>\n

On the other hand<\/h3>\n

To be \u201cprogressive\u201d ought to mean that we see clearly where a lost culture is going and we take the steps outlined in Scripture to speak to it regardless of the consequences.\u00a0 That would be truly progressive in the biblical sense.\u00a0 Though I believe most progressives truly love souls and desire to see them saved, many, I am afraid, simply do what the Apostle John warns us about apostates:\u00a0 They are of the world: therefore speak they of the world, and the world hears them. <\/em>(1 Jn 4:5).\u00a0 To do such a thing is to love the world and its praises more than the praise of God.\u00a0 Much of today\u2019s \u201cprogressiveness\u201d becomes simply worldliness.\u00a0 It is not, like its \u201ctraditional\u201d counterpart, willing to be despised by the world.\u00a0 In fact, many \u201cprogressives\u201d see that as an error to be avoided at all costs even though it is the clear biblical teaching such as when Peter writes, If ye be reproached for the name of Christ, happy are ye; for the Spirit of glory and of God resteth upon you:\u00a0 on their part he is evil spoken of, but on your part he is glorified <\/em>(1 Pet 4:14).\u00a0 Such an approach wins us to the world, but is misguided at winning the world to Christ.<\/p>\n

<\/div>\n

A Dilemma<\/h3>\n

It is not the purpose of this article to simply criticize the traditional and the progressive approaches, though, as I have stated, I believe they both have their faults.\u00a0 I do not question the evangelistic sincerity of either.\u00a0 Nor do I doubt that spokesmen for either approach could produce verses to support their point of view.\u00a0 I do believe, however that too often we read our perspective into the Bible, seeing wording that supports our preconceived ideas and thus merely confirm what we already think.\u00a0 We all know this is a fatal flaw of anyone\u2019s Bible study, including, of course, mine.<\/p>\n

In my own circle of Christian friends, many of whom are ministers and instructors, I have, for a number of years, been left in \u201cno-man\u2019s-land\u201d when it comes to whole-heartedly supporting either of these two sides.\u00a0 I have felt that neither is what I read clearly in the Scripture, nor what I see is the need of the lost world.\u00a0 On numerous occasions I have been unable to say \u201cShibboleth\u201d (see Judges 12:6) as was requested of me in order to have the blessing of participation in either side.\u00a0 This was all of God, at least for my account.\u00a0 It drove me back to the Scripture for my help and my foundation (aren\u2019t you glad I didn\u2019t use the tired misnomer \u201cvision\u201d at that place?).<\/p>\n

I think sometimes we have to lose any hope in man\u2019s blessing, which all of us by nature wants, in order to find help solely in God.\u00a0 It is my own opinion that far too many Christian leaders are desperately desiring far too much approval by their peers.\u00a0 But the Apostle admonishes,\u00a0 For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by themselves, and comparing themselves among themselves, are not wise (2 Cor 10:12).<\/em><\/p>\n

<\/div>\n

An Alternative<\/h3>\n

From the Gospels to the book of Acts and the Epistles to the church letters of Revelation, I find an overwhelming call in the Scripture for sacrifice:\u00a0 sacrifice of our wills, our life\u2019s possessions, things, and even our own life; sacrifice to the point of danger to the body whether by harm or ridicule; sacrifice of the praise of men in this life for the praise of our Savior in the next life.\u00a0 This is biblical patience.\u00a0 We are called to give of ourselves in this life; to wait for our rewards; to live an inward life of contentment though the outward man is perishing day by day.<\/p>\n

We are living sacrifices, having no ability of our own toward our outcome.\u00a0 We are stewards of God, entrusted with divine instruction for the household of God.\u00a0 We are heralds of the gospel, having no right to embellish or bargain with the message from the King.\u00a0 We are earthen vessels, made to be broken and disposed.\u00a0 We are priests, offering up spiritual sacrifices to God.\u00a0 We are sheep and branches and lively stones and a host of other analogies that make us totally dependent on the Lord for any usefulness we may have.<\/p>\n

Personally, I have not found this type of thinking in services where participants shout, wave hankies or black Bibles and brag about how tough they are; nor have I found it in services of loud, unsettling music accompanied by casualness, shallowness and bragging about how accepting of everything they are.\u00a0 Rather, Let us have grace, whereby we may serve God acceptably with reverence and godly fear: for our God is a consuming fire <\/em> (Heb 12:28-29).<\/p>\n

<\/div>\n

A Biblical Model<\/h3>\n

This \u201csacrificial\u201d model of New Testament ministry is seen in virtually all Bible writers.\u00a0 One of my favorite passages is Second Corinthians, especially from chapter 3 to chapter 6.\u00a0 Paul\u2019s own ministry is put forth as an example against the false apostles who \u201ccommend themselves.\u201d\u00a0 Paul, on the other hand, is always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body <\/em> (4:10).\u00a0 He is an \u201cearthen vessel\u201d (4:7); bearing the \u201clight affliction\u201d (4:17) of this life; ready to be \u201cabsent from the body\u201d and \u201cpresent with the Lord\u201d (5:8); an \u201cambassador for Christ\u201d (5:20) who proclaims a message of reconciliation of the sinner before a holy God.<\/p>\n

This ministry must not be \u201cblamed,\u201d Paul says in chapter 6.\u00a0 Therefore, in order not to \u201cgive offense in any thing\u201d and to \u201capprove ourselves as the ministers of God,\u201d we must enter into a three-fold approach to a sacrificial ministry.\u00a0 I say \u201cthree-fold\u201d due to the various cases of the prepositions used in verses 4-10.4<\/sup><\/p>\n

I am proposing that we are sacrificial servants . . .<\/p>\n

<\/div>\n

In <\/em>Propitiatory Relationships<\/h3>\n

The believer finds himself in <\/em>afflictions, in<\/em> necessities, in<\/em> distresses, etc.\u00a0 Paul was the example of evangelism that often resulted in antipathy with the world.\u00a0 I call these \u201cpropitiatory\u201d because the sinner is taking out his anger at our Lord through the believers.\u00a0 Just as sinners crucified Jesus because His perfect life aggravated their sinful soul, so His servants are to speak of Him to sinners and enter into the same persecutions brought on by their guilty consciences.<\/p>\n

Is this not the \u201cfellowship of His sufferings, being made conformable to His death?\u201d\u00a0 Yes!\u00a0 And it is this that brings to our evangelism the \u201cpower of His resurrection\u201d (Phil 3:10).\u00a0 It is when Jesus is lifted up in the way of a cross, that all men are drawn to Him.\u00a0 The evangelist must be willing to enter this frame of mind if he is to minister.\u00a0 Suffering for our Lord is primarily to be rejected and resisted, even hurt, by the sinner for Christ\u2019s sake.\u00a0 Paul knew this fellowship well.\u00a0 He also knew the power of such preaching.<\/p>\n

<\/div>\n

By <\/em>Passive Responses<\/h3>\n

How did our Lord and His Apostles respond in such circumstances?\u00a0 By<\/em> pureness, by<\/em> longsuffering, by<\/em> kindness, etc.\u00a0 Peter says of our Lord, Who did no sin, neither was guile found in his mouth:\u00a0 Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judges righteously<\/em> (1 Pet 2:22-23).\u00a0 Should those who represent Him respond any differently?<\/p>\n

The effectiveness of our witness does not come through human instincts.\u00a0 We are preservationists by human nature.\u00a0 We would protect, strike back and defend ourselves when others attack us.\u00a0 But the true minister does not because his Lord did not.\u00a0 If the kernel of wheat dies, it will produce more wheat than can be imagined!<\/p>\n

<\/div>\n

As <\/em>Perceived Realities<\/h3>\n

How was Paul perceived by those who persecuted him compared to what Paul really was?\u00a0 As<\/em> unknown, yet <\/em>well-known; as <\/em>dying, and behold we live; as <\/em>sorrowful, yet <\/em>always rejoicing, etc. Just as sinners perceived Jesus to be different than what He actually was, so His servants are to be perceived differently by the world than what they really are in Christ.<\/p>\n

Aren\u2019t people more concerned with how they are perceived by others than with anything?\u00a0 That is why true evangelism is so difficult.\u00a0 It truly takes a dying to self, a willingness to be seen in a bad light in order to be effective.\u00a0 The believer knows, of course, the way God really sees him and is content.<\/p>\n

<\/div>\n

And So . . .<\/h3>\n

The Corinthians were poor evangelists because their own selfishness restricted the power of their witness (vss 11-13).\u00a0 They could not bring themselves to such sacrificial action.\u00a0 They were unequally yoked to the world (vss 14-16) to the point that God Himself could not be as a Father to them (vs 18).<\/p>\n

It is spiritual near-sightedness to preserve our image before the world and lose them, rather than concede our image in order to win them.<\/p>\n

<\/div>\n
Notes:<\/address>\n
1. Gorgias, \u201cThe Encomium on Helen,\u201d\u00a0 Orations: Homer To Mckinley<\/em>, Vol I (New York: Collier, 1902) 49.<\/address>\n
2. G.K. Chesterton, St. Thomas Aquinas<\/em> (New York: Image Books, 1956) 93.<\/address>\n
3. James Draper, Jr., Colossians: A Portrait of Christ<\/em> (Wheaton: Tyndale House, 1982) 8.<\/address>\n
4. All Greek texts agree in the prepositions used.\u00a0 The A.V. does the best job of dividing the en into locative and instrumental cases in vss 4-7.\u00a0 Other versions follow the word for word translation of en being \u201cin\u201d (usually taken as locative) where the A.V. recognizes how en can be instrumental as well.\u00a0 Lenski says, \u201cThis en differs from the en found with the preceding plurals which = \u2018in the midst of\u2019 the experience of tribulations, etc.\u00a0 The present eight en = \u2018in connection with\u2019 purity, etc.\u201d<\/address>\n","protected":false},"excerpt":{"rendered":"

(To The Traditional vs Progressive Debate) An ancient saint once said, \u201cIt is equally wrong and stupid to censure what is commendable, and to commend what is censurable.\u201d1 G.K. Chesterton once argued against a false premise by stating, \u201cIt was not two ways of finding the same truth; it was an untruthful way of pretending […]<\/p>\n","protected":false},"author":2,"featured_media":5578,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_crdt_document":"","episode_type":"","audio_file":"","cover_image":"","cover_image_id":"","duration":"","filesize":"","filesize_raw":"","date_recorded":"","explicit":"","block":"","footnotes":""},"categories":[123,225],"tags":[170,182,136],"class_list":["post-1044","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-articles","category-featured","tag-methodology","tag-ministry-leadership","tag-progressivism-conservatism"],"yoast_head":"\nIs There An Alternative Point Of View? - Aletheia Baptist Ministries<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/aletheiabaptistministries.org\/Blog\/september-qis-there-an-alternative-point-of-viewq\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Is There An Alternative Point Of View? - Aletheia Baptist Ministries\" \/>\n<meta property=\"og:description\" content=\"(To The Traditional vs Progressive Debate) An ancient saint once said, \u201cIt is equally wrong and stupid to censure what is commendable, and to commend what is censurable.\u201d1 G.K. 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