Article taken from: http://charismamag.com/index.php/fire-in-my-bones/20146-are-you-ready-for-a-holy-ghost-building-inspection

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Are You Ready for a Holy Ghost Building Inspection?

 

 

Article taken from: http://charismamag.com/index.php/fire-in-my-bones/19934-reclaiming-genuine-apostolic-anointing?utm_source=MailingList&utm_medium=email&utm_content=spiritword%40gmail.com&utm_campaign=FIMB+3-3-09

Reclaiming Genuine Apostolic Anointing

[Excerpt from Prosperity Through Grace]



Since ALL blessings have been given in Christ in the New Testament through the finished work of Christ, our motivation and goals are no longer for this world or for mammon. We are told not to love the world or the things of the world for if anyone loves the world, the love of the Father is not in him (1 John 2:15). This means that we seek to live a sanctified life free of selfishness.

1. Living a daily sanctified life implies a letting go of any worldly motivation in our daily lives. Our motivation and methods are not like that of the world (Mark 10:42-43; Matthew 6:32; 1 John 4:14-17).

這一陣子拜訪了許多教會, 和近四十位不同宗派背景和個性的教會牧者和領袖交流, 真的學到很多東西. 有浸信會, 門諾會, 門諾弟兄會, 宣道會, 聖靈更新(傳統教會一般稱之靈恩派), 聖潔教會, 播道會, 信義會, 聖公會, 改革宗, 和無宗派的, 包括聚會型式很傳統或很現代的都有.

發現的好事是, 有些教會越來越不願把自己歸類成某個宗派, 或不會刻意去強調, 也對其他不同正統福音神學背景的教會接納度越來越寬. 當然還是有些教會很注重派系背景, 對其他教派保持中立的態度. 少數的還是會有非常反對其他宗派的教會.

在和他們討論時, 我發現絕大部分他們對其他派系的認識, 都是很片面的. 要不是聽某某人說過, 然後這個某某人又是聽某某人說的, 然後他們所聽見看見的又是侷限在某個單一教會和某次單一聚會, 而不是普及性及參考過許多教會後得到的認知. 這不是要怪任何人, 當然平常大家都很忙, 不會有閒時間到處去拜訪教會調查訪問, 特別是牧師. 而是心態上保持一個客觀的立場很重要. 大部分的牧者都是這樣, 這是好現象, 健康的心態. 不要認為今天遇見了一位很差的醫生或服務生, 就認為全天下的醫生都很沒醫德, 或是服務生態度都很爛. 不要去了一個不同地點國家遇到一些事就認為那個國家就是那樣. 當然, 有時也許事實就是如同所猜想的, 但有時也許不是. 如果事實不是如我們所認為的, 或甚至是相反的, 那不就誤會大了? 不知道就說不知道, 不確定就說不確定. 也不要太早認為所確定的就是絕對的, 時時作調整, 這才是真智慧, 真謙卑. 當然不同的環境會有某些一般的傾向, 但不先入為主和一概而論是很重要的.

經過在主愛裡的交流, 其實很多偏見或刻版印象都能排開. 很多其實都是誤會, 或是非常片面的認識, 甚至是錯誤的消息. 我曾在所謂的靈恩/五旬派教會服事過, 也在傳統教會服事過, 也在介於福音派和靈恩派的教會服事過. 平常喜歡和不同宗派背景的弟兄姊妹接觸, 發現神學理念可以不同, 但生命和愛才是最重要的. 其實真的客觀想想, 儘管有那麼多的派別, 但最終彼此的相同地方不是要比不一樣的地方多太多了嗎? 相信同一位天父上帝, 服事同一位主耶穌, 相信都需要聖靈的能力來生活服事, 因信稱義, 造就門徒, 傳福音, 還有神對世人的大愛, 要彼此扶持相愛等等. 神只有一個教會.

心最重要. 不要隨便批評. 不了解不知道其他宗派就別先定論, 知道多少說多少, 不要誇大, 不要鄙視. 需要謹慎, 卻不要有瞧不起別人的心態. 高傲和自卑其實是一體兩面的, 都是以自我為中心的不健康比較心態. 因為有很強烈的比較心態, 比別人好時就驕傲, 比別人不好時就自卑. 那比較的標準大多是很世俗的. 這種心態的背後其實是因為不認識自己真正的價值, 不認識神的真理. 如果一隻狗今天真的知道自己是一條狗, 牠不需要別人告訴牠牠是狗才是隻狗. 一個人真的認識自己是神尊貴的兒女, 他的價值就不在於別人的眼光或批評, 他不需要以世界的眼光比別人「好」才有價值, 所以不需要自卑. 擁有比較多恩賜時也知道一切都是天父賜的, 是恩典, 是要拿來帶著僕人心態服事別人, 而不是拿來炫燿或甚至自以為很了不起. 當然知易行難, 在社會現實衝擊下, 不容易總是行在真理中. 但這樣的挑戰, 才會帶來生命真正的更新, 而不是理性上膚淺的了解. 這樣頭腦知道卻力不從心的感覺才會讓一個人學習什麼叫完全的倚靠神, 完全的交托, 完全的降服, 和完全的破碎. 這樣才會帶來完全的愛和憐憫, 一個實質生命蛻變成基督的樣式. 原來神的愛, 總是讓我們驚艷. 只有神的愛, 能真正叫我們甘心的打從心裡的改變突破.

Note: God has mandated me with a vision to prepare the Bride of Christ,
to make Her ready as the most beautiful and glorious Bride for the
Bridegroom, “not having spot or wrinkle or any such things, but that
She should be holy and without blemish” (Eph 5:22-32; Rev 19:7). In
order to heal the wounded Bride, we need to first know where the major
blemishes are. Despite the immaturity of the Church in general, we
shall one day see a glorious Church as promised by God, full of His
pure love and power.

Christianity and Culture

        Although
it is beyond the scope of this paper to treat the subject of worldview and culture
exhaustively, this essay will provide key concepts from the biblical perspective
and attempt to form a Christian worldview on the topic. It will begin with the
definition and notion of culture, followed by a biblical critique. The bulk of
the content will argue for a proper Scriptural position of culture and its
applications thereof. This paper will conclude with a recapitulation at the
end. My thesis statement is that in relation to culture, regardless of any

Biblical Philosophy of Missions

        In
terms of religious connotation, the English word “missions” is simply defined
as “organized missionary work” in common Christendom and secular understanding.[1]
It came from the Latin word mittere,
which means “to send,” or “to send off.”[2]
The word “missions,” or its singular form “mission,” appears only a few times
in most English translations of the Bible, and not once was the term used in
the definition given here.[3]

        The primary source of this critical review is Robert E. Coleman’s The Master Plan of Evangelism.[1] Dr. Coleman is the Distinguished Professor of Evangelism and Discipleship at Gordon-Conwell Theological Seminary in South Hamilton, Massachusetts. Prior to this, he was the Director of the School of World Mission and Evangelism at Trinity International University, and also served as the Ministry Associate of the Billy Graham Evangelistic Association. He discussed in this book the principles and methods in which Jesus employed in His plan of world evangelism. Coleman argued that the basic means that the Son of God Himself used was through concentrated and purposeful discipleship. Jesus ministered to the multitudes and received whosoever was willing to follow Him, but He predominantly gave attention to the twelve apostles. He stayed with the chosen Twelve almost twenty-four hours a day, and taught them through His deeds and words incessantly (Mark 3:14). He spent increasingly more time with them in His second and final year of earthly ministry. During the period between His resurrection and ascension, He particularly appeared to the Twelve and instructed them things pertaining to the Kingdom of God (Acts 1:1-3). Clearly, His method of conquering the world with the Gospel message was through focused and carefully planned discipleship. As expected from the Master’s strategy, these relatively few individuals not only, through the power of the Holy Spirit and the grace of God, birthed the church and perpetuated the Evangel that their Master had begun to preach, but also caused the turning of the entire known world upside down in less than a century (Acts 17:6). In like manner, therefore, Coleman exhorted churches and believers today to mimic Jesus and the early church’s approach to evangelism, for this is Christ’s way of building His church as laid out in the Scriptures. In this brilliant written presentation, Coleman has revealed the underlying principles of biblical evangelism—the way it was done by the Master and His disciples in the early church.

        The subject of evangelism will always be relevant and important in all ages. Coleman engaged in this writing because of the lack of teaching material on this crucial topic, as well as hoping to bring encouragement and light to those who experienced evangelistic frustrations thereof.[2] It is a fact that many churches and Christians have laboured vigorously without seeing much long-term spiritual fruit that last. Surely it is not supposed to be like that if they have followed the way of the Lord. Hence, in an attempt to outline the way Jesus evangelized, Coleman has observed eight guiding principles from the life of Jesus: 1. Selection 2. Association 3. Consecration 4. Impartation 5. Demonstration 6. Delegation 7. Supervision 8. Reproduction. The assumptions and logics of the author’s position seem to be firmly grounded on the inspired texts of the Gospels, as well as other New and Old Testament passages. Therefore, the “scriptural accounts of Jesus constitute our best, and only inerrant, Textbook on Evangelism.”[3] In the selection of disciples, the author argued that “people” were the Master’s method, as His concern was not with “programs to reach the multitudes, but with men whom the multitudes would follow.”[4] Men and women who are willing to learn, teachable, and have a sincere hunger for God are the instruments that He uses to transform the world (Luke 9:23). Moreover, Jesus chose a certain number of disciples whom He would spend most of His time with, namely the Twelve. He even spent an entire night sleepless praying and discerning God’s specific choice of the twelve apostles (Luke 6:12-16). From among the Twelve, there are three that related closer to Jesus: Peter, James, and John (Mark 5:37; 9:2; 14:33). Out of these three, John seemed to be the closest to His Master (John 13:23-24). The principle Jesus practiced here is that of concentrated discipleship. While not neglecting the masses, the priority of discipleship must be given to the relatively few. This is merely the sensible method of training and not partiality; it will not cause significant problems if carried out in the right spirit and manner. Since growing takes time, this process will be slow and tedious—sometimes the impact will only be evident from eternity’s perspective. However, the result will be glorious and it is the means in which our Master had proven effective.

        In Association, the primary way Jesus brought up His close disciples was by staying and living with them (Mark 3:14). Coleman argued persuasively that Jesus “actually spent more time with His disciples than with everybody else in the world put together.”[5] The system of occasional school-like equipping classes will be far from sufficient. Rather, the principle is to be like spiritual parents or older siblings to personally nurture the spiritual young. The principle of spiritual family fostering being true (1 Tim 5:1; 1 John 2), it inevitably implies the spiritually mature spending good quality time with those being trained in a constant and tender way. Moreover, this nurturing must not be by compulsion but willingly, and by being examples to the flock (1 Pet 5:3). In Consecration, the disciples needed to be obedient to Jesus. To obey is to learn. In order to be fit vessels of the Kingdom, the disciples needed to take up their cross and follow Jesus daily and pay the price. Although love starts from the heart, the ultimate proof and perfection of love must be evidenced by one’s actions in line with what he/she says in time (John 14:15, 21, 23, 24; 15:10, 12). Coleman has put it well: “no one can ever be a leader until first he has learned to follow a leader.”[6] Furthermore, the leadership style in the Kingdom of God must be that of genuine servanthood (Matt 23:11).

        Jesus imparted to them. He gave Himself to them entirely by His own will, including His life (John 10:17). In this Jesus showed them God’s kind of love and gave it unto them freely and readily. Coleman’s statement was taken right from the Bible: “Love—Calvary love—was the standard. Just as they had seen for three years, the disciples were to give themselves in selfless devotion to those whom the Father loved and for whom their Master died… love is the only way to win the free response of men”[7] (John 17:23; 1 John 4:19). In addition to imparting His life to them, Jesus demonstrated both how to live and how Kingdom businesses are accomplished. His deep prayer life triggered the disciples to ask Him how to pray. The Master’s thorough understanding and application of the Old Testament Scriptures were foundational to His life and ministry. As Jesus served both the crowds and individuals in proclaiming the Good News, healing the brokenhearted, recovery of the sick, deliverance of the demon-oppressed, and providing for the needy, He showed them how the work is done. As Coleman described aptly:

        James
I. Packer’s Keep in Step with the Spirit: finding fullness in our
walk with God is a treatise on the Holy Spirit in view of the doctrine of
sanctification and the thriving charismatic movements of the 20^th
century and the early years of the 21^st century.[i]
The outline of this book review is divided into four major sections:
introduction, description, evaluation, and conclusion. Background information
of the author and the book is provided in the introduction, which includes this
prefatory paragraph. The author’s writing style, the book’s purpose and scope
are also discussed in the introduction. A general overview of the book and a

Since this is only part of
a book review and not a study on “Christian Perfection,” space will not allow
me to thoroughly discuss other approaches to Romans seven and eight and also
some possible definitions of “perfection” in the Bible. But I will attempt to
lay out another Romans 7:14-25 interpretation, in conjunction with Romans
8:1-11, that is different from the book’s (perhaps reveal some of its

        Jack
Deere’s best-selling Surprised by the Power of the Spirit is an
exposition of why God still works signs and wonders, and miracles in the church
today from the biblical perspective. The book is intended for both
non-charismatics and charismatics. Deere was a cessationist[1]
who taught at Dallas Theological Seminary as an associate professor of Old
Testament. In the late 1980’s, however, through various encounters, he began an
intense re-study of the Scriptures on the issues surrounding the miraculous
gifts and ministries of the Spirit. As a result, he became convinced that the
supernatural gifts of the Spirit were still valid, and that his former

        And
Jesus asked her for a drink, and then He used His natural thirst to go on talking
about a spiritual thirst that is present in this woman. This woman, for
whatever reason, tried to hide her feelings from this stranger, a man, a Jew,
of course. But Jesus then went on to reveal her true condition, about her
marriage, and He was so precise to know the details of her life. From here we
see that Jesus was someone who was very, very, extremely approachable. I don’t
know what your idea of God, or Jesus is, but from the Word of God, from His own
Word, we see very unambiguously that God is someone who is very approachable.
In fact, I would say that He is the most approachable person you and I will

Audience Description and the Message/Topic Rationale

        I
intend to write a word-for-word evangelistic sermon for a typical Sunday
morning service in a church in Vancouver,
Canada, where I