A young lady is burned by the prosperity gospel and the teaching of Pastor Mason Betha which is an associate of Creflo Dollar.
Damon’s Network
Tag Archives: ex-word of faith testimony
This testimony is from Victor who is originally from India and now lives in the United States. Victor also runs http://blabitandgrabit.wordpress.com & http://blabitandgrabit.blogspot.com
I am from the South Indian state of Tamil Nadu. The name of my home town is Ramnad. Only for less than 2 years I was under the influence of WoF . When it was first introduced in India many Christians including me were attracted to it. I thought WoF was an “advanced level” of revelation beyond what the traditional pentecostal/charismatic churches had. I concluded that WoF is the “full” gospel and other Christian denominations were lacking something. Then God started opening my eyes. God taught me that He is a Sovereign God and He always works in my life in mysterious ways and always does things more than what I can imagine or think.In the eighties a Doctor called Justin from India got attracted to the WoF teachings. First he started to air his program from a Radio station which broadcasts Christian programs in some Indian languages from the Seychelles island. Initially he preached against evolution, apologetics and Bible and Archeology. He was stealth in his approach in introducing the WoF message in India. Therefore many Christians including myself trusted him. He later took my home state by storm (converting the Christians there to WoF) using his seductive powers and charismatic personality. He said that he would never get sick and he would leave his body at his own will. By postive confessions about divine healing and health he thought he could live in this earth as long as he can. He even ridiculed those who were still sick. He was unapproachable in spite of proclaiming a postive message. Even one of his fellow minister used to tell people who wanted to meet him after the meetings that they need to go and see him with boldness. He used ot say “You have to believe in your heart and not in your brain. He was spearheading the WoF movement in my home state. Many innocent Christians were deceived by his false teachings. Dr. Justin’s influence was growing rapidly. He moved to state capital and was able to gather 2000 people in less than a year. Shortly after that he got a brain disease and suddenly passed away. He died with 800,000 Indian Rupees in debt and his Church split into 8. This incident puzzled many WoF followers in India. They started wondering why a man who boasted about living in divine health, death at his will and financial prosperity himself died of a disease and with a huge amount of debt (in Indian currency). But in spite of God expressing His disapproval by removing that man from the earth, his followers and relatives never repented. They are still advancing his legacy which was heresy! A number of individuals were spiritually destroyed by this ferocious wolf. He also asked Christians not to pray for a need more than once because “a prayer of faith must be prayed only once” and if you pray for the 2nd time it would invalidate the first prayer.
http://forums.carm.org/v/showpost.php?p=5714656&postcount=46
WoF activities in my home town: (Romnad, India)
Acts 4:20 – We cannot stop telling about everything we have seen and heard.
One young man near my native place went to a WoF Bible College in my state capital (known as Apostolic Faith Tabernacle). He came back and started a Church in my native place. He also lived in the same street and from our house we could see his entire house.
He started aggressively promoting the WoF teachings. If someone says to him that they were sick he would immediately yell back – oh no! don’t say that! You will get what you say. He targeted one Doctor in the town who is a distant relative of mine. He gave that Doctor’s family “a package deal” which he presented as the “full” Gospel. They all confessed Jesus as their Lord according to Romans 10:9 and got “saved” (without any repentance). Then the WoF Pastor introduced them the Prosperity message as part of the “full” Gospel and promised 100 fold return. Then that Doctor gave him a piece of land to him. The Doctor in spite of getting “saved” according to Romans 10:9 went from smoking to drugs. His marriage broke. This is what the WoF pastors do in India. They target either nominal Christians or members of other Christian denominations who are Doctors, Engineers, Lawyers, Government officials, college professors and wealthy business people. In other words they find out potential donors who can support their “ministry” and offer them the package deal.
They don’t go rural side or to poor people because they don’t have enough money and resources. Their prosperity magic does not work with poor people. After deceiving rich people they cling to them for everything. Rich people are usually appointed as elders in the Church and given important responsibilities. They don’t even bother if their rich supporters are genuinely repented and had a life changing experience! As long as they donate money these WoF preachers are happy with them. Doesn’t it remind about wolves. Wolves use the sheep as a food source (or resource). If a death or some important even happens in a poor believer’s home these WoF pastors won’t visit them but delegate their junior pastors or associates to visit them. If a death or any other important event happens in a rich person’s house the WoF preachers give them top priority. Even during normal days they visit the rich people often, let their wives to befriend their wives and let their children play with their children. The poor people are given only a few minutes of the Pastor’s time!!! This is how the WoF movement “plants” churches in India. Someone might say oh, these kind of incidents are isolated and not widespread and it is too much of a generalization to give these examples etc etc. But the truth it is wide spread and it had become norm in India’s WoF circles. These are not isolated incidents. That is the reason most of the Indian WoF Churches exist only in big cities where they can find rich people to support their ministries which are in many situations family enterprises or personal kingdoms.
Cherie is the author of the Word of faith NO MORE blog.
I gave my life to the Lord in August of 1999. My best friend attended Word of Faith Christian Center in Michigan and led me in the prayer of repentance and into the WoF movement. I was living in California at the time and her Bishop had established churches all over the world. She led me to one of his churches on the west coast and that’s pretty much how it began. I also started to watch TBN and other networks in order to be “fed.” I wasn’t raised in the church and had no biblical foundation so everything that I learned in WoF I thought was the truth. I must admit that I sensed that something was wrong from the beginning. Never the less I continued to attend the faith church and basically thought everything that I experienced was normal.
2004- I attended the laypersons bible school that was established by the church. They took the curriculum from RHEMA and modeled the school after it. Our Bishop graduated from RHEMA and all of his children went there. He in turn established a Bible Training Center in Southfield Michigan which has educated thousands of pastors who are now pastoring his various churches. I considered attending RHEMA or BTC but I did not.
Yodas Prodigy’s Ex-WoF Testimony from http://www.light-after-darkness.org/forums/entry.php?17-My-Testimony
I became a fully surrendered Christian to God in 1984. Before that time I had given my life to Christ but was not obedient due to various reasons. My home church was a Southern Baptist Church. None of my family was religious during my growing up years and neither were any of my friends.
Once I surrendered to Christ with the help of an Assemblies of God attendee, I followed my parents to Faith Center, a Word of Faith Church. My parents had gone there for a little while. I was about 25 at the time.
I had a message from God telling me that my wife would be Judy. The message came to me while I was away for training for eighteen weeks. It came in a dream. I knew when I got home that we would go out for a date. Around Christmas God told Judy that I was the one for her. We both had seen each other once before. But we had never spoken.
We dated starting January 1st twenty-two years ago. Then, we got engaged seven weeks later. And finally married on October 18th.
I seemingly fit in to Faith Center right away. I had a testimony of what God had done for me. He delivered me of some sin habits that I developed during my adolescent years. He helped me to understand who I am in Christ and completed the reconciliation that started in my life at about eighteen years of age.
I got involved in many ministries including: Children’s, Choir, Evangelism Explosion, and Deliverance. My eventual ministry, which I believe God wired me for, is apologetics. I started going to “Nationally known Kevin Johnson of Mount Carmel Outreach” apologetics class.
Promise Keepers, Kenneth Hagan and Freemasonry
Promise Keepers has taken pagan worship one step further. The first exposure of P.K. that I read documented that fact that the Promise Keepers distributed a book filled with sexual imagery of a very perverted sort. This article revolves around the pagan worship of the phallus (male reproductive organ). The story starts in July 1997 when the Supreme Council of the 33rd Degree of Freemasonry in it’s official publication called ‘The Scottish Rite Journal’ made a call to raise funds to restore the Masonic obelisk in Washington D.C. and also placed it on the cover of the magazine. This vile structure has been worshipped by pagans for centuries and it represents the phallus which is also associated with sun and serpent worship. It was designed by Freemasons, named after a Freemason and the cornerstone laid in Masonic ritual. Therefore it is a sexual, pagan, satanic, Masonic idol that Christians should identify and avoid. But these facts have been ignored and Christians are being deceived about the nature of this idol. Kenneth Hagan followed the Masonic lodge by placing the obelisk on his magazine cover the very next month! I do not believe that this is a coincidence and that a man such as Hagan who is well over 50 years older then me (he just turned 80) and was in Ministry well before I was even born and who has established International Bible colleges would be ignorant of the true nature of the obelisk.
This is a photo taken from the ‘Scottish Rite Journal’ published by the Supreme Council of the 33rd Degree of Freemasonry.
The very next month in July 1997, Kenneth Hagan followed after the Mason’s example by placing the Masonic obelisk on the cover of his magazine. The article about the obelisk in the Masonic magazine mentioned that at the Grand Masters Conference held in Tulsa, Oklahoma (the headquarters for both 33rd degree Freemasons Oral Roberts and Kenneth Hagan) a call was made to Grand Lodges to raise money to restore the world’s tallest masonry structure. Were Hagan and Roberts present at this meeting? Anyone willing to come forward? Another significant clue is the key word ‘illuminate’ used by the Word of Faith magazine to describe the cover. The Illuminati has been associated with the obelisk a long time before. See the image below, published in 1982, for the obelisk-illuminati connection.
Copyright 1994 by the Christian Research Institute. Editor-in-chief, Elliot Miller. Used by permission. For more information on the Christian Research Institute, go to http://web.archive.org/web/20030212144905/http://www.equip.org/.
“Ye Are Gods?”
Orthodox and Heretical Views on the Deification of Man
Robert M. Bowman, Jr.
from the Christian Research Journal, Winter/Spring 1987, page 18. The Editor-in-Chief of the Christian Research Journal is Elliot Miller.
Is the belief that men were created to be “gods,” either in this life or in some future exaltation, a Christian teaching? Is it in any sense Christian to speak of the “deification” of man – to say that God created or redeemed man in order to become deity? What do various religious groups who use such language today mean? Are they all saying the same thing? Are all who use such terminology heretics? If not, how do we tell the difference? All of these questions will be addressed in this article.
DIFFERENT IDEAS OF DEIFICATION
The first step in answering these interrelated questions is to recognize that talk about men being gods cannot be isolated from basic world views, or conceptions of the world and its relation to God. Norman Geisler and William Watkins have pointed out that there are seven basic world views: atheism (no God), polytheism (many gods), pantheism (God is all), panentheism (God is in all), finite godism (a finite god made the world), deism (a God who does not do miracles created the world), and theism, or monotheism (a God who does miracles created the world), which is the biblical view (and is held by orthodox Jews and Muslims as well as Christians).[1] Not all doctrines can be neatly categorized into one of these seven world views, since some people do hold to combinations of two views; but such positions are inherently inconsistent, and usually one world view is dominant.
In this article our concern will be with doctrines of deification which claim to be strictly Christian. (This means that we will not discuss, for example, New Age concepts of deification.) Varieties of such “Christian” views on deification can be found among adherents of monotheism, polytheism, and panentheism.
Monotheistic Deification
It may surprise some to learn that a monotheistic doctrine of deification was taught by many of the church fathers, and is believed by many Christians today, including the entire Eastern Orthodox church. In keeping with monotheism, the Eastern orthodox do not teach that men will literally become “gods” (which would be polytheism). Rather, as did many of the church fathers,[2] they teach that men are “deified” in the sense that the Holy Spirit dwells within Christian believers and transforms them into the image of God in Christ, eventually endowing them in the resurrection with immortality and God’s perfect moral character.
It may be objected that to classify as monotheistic any doctrine which refers to men in some positive sense as “gods” is self-contradictory; and strictly speaking such an objection is valid. Indeed, later in this study it shall be argued that such terminology is not biblical. However, the point here is that however inconsistent and confusing the language that is used (and it is inconsistent), the substance of what the Eastern Orthodox are seeking to express when they speak of deification is actually faithful to the monotheistic world view. The language used is polytheistic, and in the light of Scripture should be rejected; but the doctrine intended by this language in the context of the teachings of the fathers and of Eastern Orthodoxy is quite biblical, and is thus not actually polytheistic.
Thus, it should not be argued that anyone who speaks of “deification” necessarily holds to a heretical view of man. Such a sweeping judgment would condemn many of the early church’s greatest theologians (e.g., Athanasius, Augustine), as well as one of the three main branches of historic orthodox Christianity in existence today. On the other hand, some doctrines of deification are most certainly heretical, because they are unbiblical in substance as well as in terminology.
Polytheistic Deification
Two examples of polytheistic doctrines of deification are the teachings of Mormonism and Armstrongism, although adherents of these religions generally do not admit to being polytheists.
The Mormons are very explicit in their “scriptures” that there are many Gods; for example, the three persons of the Trinity are regarded as three “Gods.”[3] Since they believe that many Gods exist but at present worship only one – God the Father – at least one Mormon scholar has admitted with qualifications that their doctrine could be termed “henotheistic.”[4] Henotheism is a variety of polytheism in which there are many gods, but only one which should be worshipped. Thus, the meaning of deification in Mormonism is radically different than that of the church fathers who used similar terms, despite Mormon arguments to the contrary.[5]
The Worldwide Church of God of Herbert W. Armstrong (who died early in 1986) claims to believe in only one God. However, Armstrongism defines “God” as a collective term (like “church” or “family”) referring to a family of distinct beings all having the same essential nature. Presently this “God family” consists of two members, God the Father and Christ, but it is their plan to reproduce themselves in human beings and so add millions or even billions to the God family.[6] Therefore, by the normal use of words on which our categorizations are based, Armstrong’s world view is also polytheistic.
Panentheistic Deification
An important example of a panentheistic doctrine of deification within professing Christianity is Union Life, founded by Norman Grubb, who at one time was a respected evangelical leader. In 1980 Cornerstone, an evangelical magazine, ran an article arguing that Union Life was teaching pantheism or panentheism.[7] Union Life has attempted to argue[8] that panentheism, unlike pantheism, is not heretical (despite Grubb’s admission that he does not know the definition of pantheism![9]). However, neither pantheism nor panentheism separates the creation from the essential nature of the Creator, though panentheism does posit a differentiation in which the creation is the expression of the Creator. The heretical nature of Union Life is made evident by such statements as, “there is only One Person in the universe,” “everything is God on a certain level of manifestation,” and “Nothing but God exists!”[10] Therefore, Union Life’s claim to following the tradition of the church fathers[11] is no more valid than that of the Mormons.
Positive Confession: Monotheistic or Polytheistic?
Not all views of the deification of man are easily classifiable. Perhaps the most difficult doctrine of deification to categorize into one of the seven basic world views is that of the “positive confession” or “faith” teachers, including Kenneth Copeland, Kenneth Hagin, Frederick K.C. Price, Charles Capps, Casey Treat, and many others.
In brief, the “faith” teaching maintains that God created man in “God’s class,” as “little gods,” with the potential to exercise the “God kind of faith” in calling things into existence and living in prosperity and success as sovereign beings. We lost this opportunity by rebelling against God and receiving Satan’s nature. To correct this situation, Christ became a man, died spiritually (receiving Satan’s nature), went to Hell, was “born again,” rose from the dead with God’s nature, and then sent the Holy Spirit so that the Incarnation could be duplicated in believers, thus fulfilling their calling to be little gods. Since we are called to experience this kind of life now, we should experience success in everything we do, including health and financial prosperity.
Some aspects of this teaching have been documented and compared with Scripture in articles published in previous issues of this journal.[12] Regarding the claim that men are “little gods,” there is no question (as shall be demonstrated shortly) that the language used is unbiblical, but are the ideas being conveyed contrary to Scripture as well? Specifically, is the world view of the “faith” teaching monotheistic or polytheistic?
A simple answer to this question is somewhat elusive. The positive confession teachers have made statements that seem polytheistic, and yet often in the same paragraph contradict themselves by asserting the truth of monotheism.[13] At least two positive confession teachers, Frederick K.C. Price and Casey Treat, have admitted that men are not literally gods and have promised not to use this terminology again.[14] In many cases, the dominant world view appears to be monotheism, with their teachings tending at times toward a polytheistic world view. It seems best, then, to regard the “faith” teaching as neither soundly monotheistic nor fully polytheistic, but instead as a confused mixture of both world views.
This means that the “faith” teaching of deification cannot be regarded as orthodox. Their concept of deification teaches that man has a “sovereign will” comparable to God’s, and that man can therefore exercise the “God kind of faith” and command things to be whatever he chooses.[15] At least one “faith” teacher, Kenneth Copeland, seems to regard God as finite, since he says, speaking of Adam, “His body and God were exactly the same size.”[16] Again, it is the context in which the doctrine appears that determines whether the teaching is orthodox or heretical. In this case, there seems to be significant evidence to show that some, at least, of the “faith” teachers have a heretical view of God, as well as a heretical view of the nature of the believer. Nevertheless, there also appears to be evidence that not all of the “faith” teachers are heretical in the same sense as, say, Mormonism or Armstrongism.
At this point we will turn to the biblical teaching relating to this subject to see whether the Bible teaches deification at all.
THE BIBLICAL TEACHING
All of the various doctrines of deification discussed above appeal to the same passages of Scripture and the same biblical themes to validate their teaching. Besides the passages where men are called “gods” or “sons of God,” there are the biblical themes concerning men in the image of God; the close relationship between Christ and Christians; and the statement in 2 Peter 1:4 that Christians are “partakers of the divine nature.” In this article we shall discuss briefly each of these texts and themes.
Are Men Called “Gods” in Scripture?
The Bible in both Old and New Testaments explicitly and repeatedly affirms that there is only one God (e.g.,Deut. 4:35-39; Isa. 43:10; 44:6-8; 1 Cor. 8:4-6; 1 Tim. 2:5; James 2:19). Therefore, the Bible most definitely rejects any sort of polytheism, including henotheism.
The Scriptures also very clearly teach that God is an absolutely unique being who is distinct from the world as its Creator (e.g.,Gen. 1:1; John 1:3; Rom. 1:25; Heb. 11:3). This teaching rules out pantheism and panentheism, according to which the world is either identical to God or an essential aspect of God. Since He is eternal, omnipresent, omnipotent, and omniscient, God is totally unique, so that there is none even like God (e.g.,Ps. 102:25-27; Isa. 40-46; Acts 17:24-28).[17] The Bible, then, unmistakably teaches a monotheistic world view.
In the face of so many explicit statements that there is only one God, and in light of His uniqueness, it may seem surprising that anyone would claim that the Bible teaches that men are gods. However, there are a few passages in Scripture which seem to call men “god” or “gods.” Most or all of these, however, are irrelevant to any doctrine of deification. In practice, the question of whether the Bible ever calls men “gods” in a positive sense focuses exclusively on Psalm 82:6 (“I said, ‘you are gods'”) and its citation by Jesus in John 10:34-35.
The usual view among biblical expositors for centuries is that Psalm 82 refers to Israelite judges by virtue of their position as judges representing God; it is, therefore, a figurative usage which applies only to those judges and does not apply to men or even believers in general. If this interpretation is correct, Psalm 82:6 is also irrelevant to any doctrine of Christian deification.
An alternative interpretation agrees that the “gods” are Israelite judges, but sees the use of the term “gods” as an ironic figure of speech. Irony is a rhetorical device in which something is said to be the case in such a way as to make the assertion seem ridiculous (compare Paul’s ironic “you have become kings” in 1 Corinthians 4:8, where Paul’s point is that they had not become kings). According to this interpretation, the parallel description of the “gods” as “sons of the Most High” (which, it is argued, is not in keeping with the Old Testament use of the term “sons” of God), the condemnation of the judges for their wicked judgment, and especially the statement, “Nevertheless, you will die as men,” all point to the conclusion that the judges are called “gods” in irony.
If the former interpretation is correct, then in John 10:34-35 Jesus would be understood to mean that if God called wicked judges “gods” how much more appropriate is it for Him, Jesus, to be called God, or even the Son of God. If the ironic interpretation of Psalm 82:6 is correct, then in John 10:34-35 Jesus’ point would still be basically the same. It is also possible that Jesus was implying that the Old Testament application of the term “gods” to wicked judges was fulfilled (taking “not to be broken” to mean “not to be unfulfilled,” cf. John 7:23) in Himself as the true Judge (cf. John 5:22,27-30; 9:39).[18] Those wicked men were, then, at best called “gods” and “sons of the Most High” in a special and figurative sense; and at worst they were pseudo-gods and pseudo-sons of God. Jesus, on the other hand, is truly God (cf. John 1:1,18; 20:28; 1 John 5:20) and the unique Son of God (John 10:36; 20:31; etc.)
Neither the representative nor the ironic interpretation of Psalm 82 allows it (or John 10:34-35) to be understood to teach that men were created or redeemed to be gods. Nor is there any other legitimate interpretation which would allow for such a conclusion. The Israelite judges were wicked men condemned to death by the true God, and therefore were not by any definition of deification candidates for godhood.
If, then, the deification of man is to be found in Scripture, it will have to be on the basis of other biblical texts or themes, as Scripture gives men the title of “gods” only in a figurative or condemnatory sense.
The Image of God: An Exact Duplicate?
One biblical teaching upon which great emphasis is usually laid by those who teach some form of the deification of man is the doctrine of man as created and redeemed in the image of God. Of the many examples that could be given, two will have to suffice. Casey Treat’s claim that man is an “exact duplicate” of God is based on his understanding of the meaning of “image” in Genesis 1:26-27.[19] The Mormon apologetic for their doctrine that God is an exalted Man and that men can also become Gods typically appeals to the image of God in man, and to the parallel passage in Genesis 5:1-3 where Adam is said to have begotten Seth “in his own likeness, after his own image” (Genesis 5:1-3).[20]
These claims raise two questions. Does the creation of man in the image of God imply that God Himself is an exalted man (as in Mormonism), or perhaps a spirit with the physical form or shape of a man (as in Armstrongism)? And does the image of God in man imply that men may become “gods”? There are several reasons why such conclusions are incorrect.
First, there are the biblical statements which say that God is not a man (Num. 23:19; 1 Sam. 15:29; Hos.11:9). Second, there is the biblical teaching on the attributes of God already mentioned, according to which God obviously cannot now or ever have been a man (except in the sense that the second person of the triune God became a man by taking upon Himself a second nature different from the nature of deity). Third, in the context of Genesis 1:26-27 and 5:1-3 there is one very important difference between the relationship between God and Adam on the one hand and Adam and Seth on the other hand: Adam was created or made by God, while Seth was begotten by Adam. To create or make something in the image or likeness of someone means to make something of a different kind that nevertheless somehow “pictures” or represents that someone (cf. Luke 20:24-25). It is therefore a mistake to reason backwards from the creation of man in God’s image to deduce the nature of God. Genesis 1:26-27 is telling us something about man, not about God.
Besides the passages in Genesis (see also 9:6), the Old Testament says nothing else about the image of God. The New Testament teaches that man is still in God’s image (1 Cor. 11:7; James 3:9), but also says that, in some unique sense, Christ is the image of God (2 Cor. 4:4; Col. 1:15). Christians are by virtue of their union with Christ being conformed to the image of God and of Christ resulting finally (after this life) in glorification (2 Cor. 3:18; Rom. 8:29-30), which includes moral perfection (Eph. 4:24; Col. 3:10) and an immortal physical body like Christ’s (1 Cor. 15:49; cf. Phil. 3:21).
Orthodox biblical theologians and scholars do have some differences of opinion as to how best to define and explain what these passages mean by the “image of God.”[21] However, these differences are relatively minor, and do not obscure the basic truth of the image, which is that man was created as a physical representation (not a physical reproduction or “exact duplicate”) of God in the world. As such, he was meant to live forever, to know God personally, to reflect His moral character – His love – through human relationships, and to exercise dominion over the rest of the living creatures on the earth (Gen. 1:28-30; cf. Ps. 8:5-8).
From the biblical teaching on the image of God, then, there is nothing which would warrant the conclusion that men are or will ever be “gods,” even “little gods,” as the “faith” teachers often put it.
Sons of God: Like Begets Like?
Although men are never called “gods” in an affirmative sense in Scripture, believers in Christ are called “sons” or “children” of God (John 1:12; Rom. 8:14-23; Gal. 4:5-7; 1 John 3:1-2; etc.). Based on the assumption that sons are of the same nature as their father, some conclude that since believers are sons of God, they must also be gods. This reasoning is thought to be confirmed by those passages in John’s writings which speak of believers as being “begotten” or “born” of God (John 1:13; 3:5-6; 1 John 2:29; 3:9; 4:7; 5:1,4,18).
As convincing as this argument may seem, it actually goes beyond the Bible’s teaching and is at best erroneous and at worse heretical. The above Scriptures do not mean that the “sonship” of believers is a reproduction of God’s essence in man for the following reasons.
1/ In one sense all human beings are God’s “offspring” (Acts 17:28), so that even Adam could be called God’s “son” (Luke 3:38); yet this cannot mean that human beings are gods or have the same nature as God, for the reasons already given in our analysis of the “image of God”.
2/ Paul speaks of our sonship as an “adoption” (Rom. 8:15,23; Gal. 4:5), which of course suggests that we are not “natural” sons of God.
3/ John, who frequently speaks of Christians as having been “begotten” by God, also tells us that Jesus Christ is the “only-begotten” or “unique” Son of God (John 1:14, 18; 3:16, 18; 1 John 4:9). At the very least, this means that we are not sons of God in the same sense that Christ is the Son of God, nor will we ever be. Christ was careful to distinguish between His Sonship and that of His followers (e.g., John 20:17). For this reason Kenneth Copeland’s assertion that “Jesus is no longer the only begotten Son of God”[22] must be regarded as false doctrine.
4/ Finally, the New Testament itself always interprets the spiritual birth which makes believers sons, not as a conversion of men into gods, but as a renewal in the moral likeness of God, produced by the indwelling of the Holy Spirit, and resulting in an intimate relationship with God as a Father who provides for His children’s needs (Matt. 5:9, 45; 6:8, 10, 32; 7:11,21; Rom. 8:14-17; Gal. 4:6-7; 1 John 2:29; 3:9; 4:7; 5:1-5).
The biblical doctrine that believers in Christ are children of God is a glorious teaching, to be sure, and what it means we do not yet fully know (1 John 3:2). But we do know something about what it means, as well as what it does not mean. It does mean eternal life with Christ-like holiness and love, in which the full potential of human beings as the image of God is realized. But it does not mean that we shall cease to be creatures, or that “human potential” is infinite, or that men shall be gods.
Union with Christ: Are Christians Incarnations of God?
The doctrine that Christians are adopted sons of God is closely related to the doctrine of the spiritual union between Christ and Christian believers. This union is expressed both as a union between Christ and the individual believer and as a union of Christ and the church. Paul in particular teaches that Christians are “in Christ” (a phrase which occurs over 160 times in Paul’s letters), “with Christ” in His death, burial, resurrection, and ascension (Rom. 6:3-8; Eph. 2:5-6), corporately the “body” of Christ (Rom. 12:4-5; 1 Cor. 12:12-27; Eph. 1:22-23; 4:12; Col. 1:18), that they have Christ, or the Spirit of Christ, dwelling within (Rom. 8:9-11; 1 Cor. 3:16; 6:17-20; 2 Cor. 13:5; Eph. 3:16-17), and that Christ Himself is their “life” (Gal. 2:20; Col. 3:4). On the basis of this teaching, many have concluded that Christians are in fact either a corporate extension of the Incarnation (as the church) or replications of the Incarnation (as individual Christians). Such a conclusion is often tied to the teaching of some concept of deification. The question is, does the Bible support such a conclusion?
As with the doctrine of Christians as the sons of God, such ideas go far beyond the teaching of Scripture. To say that believers are “in Christ” means that they are somehow spiritually united to Christ, not that they are Christ. When Paul says that we have been crucified, buried, raised, and ascended with Christ, he is not speaking literally, but means simply that by virtue of our legal identification and close spiritual relationship with Christ we benefit by His death and resurrection. The teaching that the church is the body of Christ is also not to be taken literally, and should not be pressed to imply that the church is Christ or even an essential part of Christ. That the relationship between Christ and the church involves a substantial union without the church becoming Christ is best seen in the figure of the church as the bride of Christ (Eph. 5:28-32): the bride is physically united to her husband, yet they remain distinct. The Spirit indwells the believer, to be sure, but the believer does not become divine as a result, any more than the temple under the old covenant became a part of God simply because His presence filled it (cf. 1 Cor. 3:17). Christ is our life, not in the sense that our individuality is replaced by His person, but in the sense that we have eternal and spiritual life through our union with Him.
Finally, the notion that each believer is somehow a duplicate of the Incarnation deserves a closer look. The rationale for this view is that an “incarnation” is defined as the indwelling of God in a human being; and since, we are told, this is as true of the Christian as it was of Christ, it follows that the Christian, as Kenneth Hagin puts it, “is as much an incarnation as was Jesus of Nazareth.”[23] The error in this reasoning lies in the definition of “incarnation.” Christ was not merely God dwelling in a human being, a heresy (known as Nestorianism) the early church condemned because it meant that the Word did not actually become flesh (John 1:14) but only joined Himself to a human being. Rather, the incarnate Christ was one person in whom were perfectly united two natures, deity and humanity; the Christian is a person with one nature, human, in whom a separate person, God the Holy Spirit (and through Him, the Father and the Son as well), dwells.
Does Partaking of the Divine Nature Make Us Gods?
In 2 Peter 1:4 we are told that through God’s promises Christians may “become partakers of the divine nature, having escaped the corruption that is in the world by lust.” This text, even more so than Psalm 82, has suggested to many a doctrine of deification. And indeed, if by deification one means simply “partaking of the divine nature,” then such “deification” is unquestionably biblical. The question, then, is what does Peter mean by “partakers of divine nature”?
Since the word “divine” is used earlier in the same sentence (“His divine power”, verse 3), where it must mean “of God,” “divine nature” must mean God’s nature. The word “nature,” however, should not be understood to mean “essence.” Rather, as the context makes evident, Peter is speaking of God’s moral nature or character. Thus Christians are by partaking of the divine nature to escape the corruption that is in the world because of sinful lust, and are instead to exhibit the moral attributes of Christ (cf. verses 5-11).
DISCERNING ORTHODOX FROM HERETICAL TEACHINGS
It is not always easy to tell the difference between heretical and orthodox doctrines. Often people of different religions use the same or nearly the same words to express widely different ideas. One of the marks of the “cults,” in fact, is the use of Christian terminology to express non-Christian concepts.[24] This is very much the case with deification.
How, then, can Christians tell the difference? There are four essential elements to an orthodox view of the relationship between God and man, and any doctrine which compromises or denies these teachings is less than soundly orthodox. These four elements are monotheism, trinitarianism, incarnationalism, and evangelicalism.
Monotheism, as has already been explained, is the view that a single, unique, infinite Being (called God) created all other beings out of nothing, and that this Creator will forever be the only real, true God. Trinitarianism is the distinctive Christian revelation of God, according to which the one God exists eternally as three distinct but inseparable persons, the Father, the Son, and the Holy Spirit.[25] Incarnationalism is the teaching that the second person of the Trinity (called the “Word” in John 1:1, 14, and the “Son” in Matthew 28:19), without ceasing to be God, became flesh, uniting uniquely in His one undivided person the two natures of deity and humanity. Evangelicalism is the belief that salvation is by grace alone, through faith alone, in Christ alone.
With these four criteria of orthodoxy in mind, how do the various doctrines of deification measure up? The doctrines of the church fathers, as well as of Eastern Orthodoxy, are, as we have already indicated, thoroughly orthodox on all four points. Mormonism and Armstrongism fail on all four counts, and are therefore heretical. Union Life appears to hold to the Trinity and salvation by grace, but sets these doctrines in the context of panentheism; therefore, it too is heretical.
But what shall we say about the “faith” teachers? They do affirm a monotheistic world view and generally affirm the Trinity (though there is some evidence of confusion on that score). Some at least of these teachers consider the Christian to be as much an incarnation as Jesus, and thus fail the third test. Most speak unguardedly of man as existing in “God’s class,” of being the same “kind” as God, and so forth, even while occasionally making disclaimers about men never becoming equal to God. Are these teachers heretics, or are they orthodox?
It may be that a simple black-or-white approach to this question is inappropriate in some cases. Certainly these teachers are not to be placed in the same category as Mormonism and Armstrongism, since the “faith” teachers affirm monotheism and trinitarianism. Yet too many statements have been made by these teachers which can only be called heretical, though it may be that such statements are due to carelessness or hyperbole and not actual heretical belief. It is to be hope that the “faith” teachers will recognize the errors of their unbiblical statements and repent of them. Until that time, their doctrine of men being “little gods” is so far from being orthodox that it should not be placed in that category either. How, then, should we categorize such teachings?
In recent years ministries which specialize in discerning orthodox from heretical teachings have been using the term “aberrational” to describe teachings which do not fit neatly into either the orthodox or heretical category. Specifically, “heretical” teaching explicitly denies essential biblical truth, while “aberrational” teaching compromises or confuses essential biblical truth. Both are in error, but a heresy is an outright rejection or opposition to truth, while an aberration is a distortion or misunderstanding of truth only. Aberrational teachers affirm the essential doctrines of orthodoxy, and then go on to teach doctrines that compromise or are otherwise inconsistent with orthodoxy, while heretics actually deny one or more of the essentials.
It we apply this distinction to the cases at hand, their usefulness becomes apparent. Mormonism and Armstrongism both explicitly reject certain essential teachings of orthodoxy; they are therefore heretical. Union Life rejects monotheism in favor of panentheism; it is also heretical. Many of the “faith” teachers affirm the essentials, but then go on to teach doctrines which undermine their professed orthodoxy; their doctrine is aberrational and false. On the other hand, there are, unfortunately, at least some “faith” teachers (for example, Kenneth Copeland) whose teachings are so opposed to orthodoxy that they can only be regarded as heretical.
It is not always easy to decide whether a teaching is orthodox, aberrational, or heretical. Nevertheless, it can be done, and we should not allow the unpopularity of making doctrinal judgments to deter us from the necessary (if sometimes unpleasant) task of evaluating questionable teaching. In doing so, we must avoid the extreme of labeling as heretics absolutely everyone who uses the term “deification,” as well as the extreme of regarding as Christian any doctrine of deification which makes reference to Christ. It is the substance of each doctrine which must be examined as the basis for discerning whether it is orthodox, aberrational, or heretical. Only in this way can the church’s calling to “test the spirits, to see whether they are from God” (1 John 4:1) be fulfilled.
NOTES
1 Norman Geisler and William Watkins, Perspectives: Understanding and Evaluating Today’s World Views (San Bernardino, CA: Here’s Life, 1984).
2 See, for example, Gerald Bonner, “Augustine’s Conception of Deification,” Journal of Theological Studies, n.s., 37 (Oct. 1986): 369-386.
3 Bruce R. McConkie, Mormon Doctrine, 2nd ed. (Salt Lake City, UT: Bookcraft, 1966), 317.
4 Van Hale, “Defining the Mormon Doctrine of Deity,” Sunstone 10, 1 (1985), 25-26.
5 See especially Philip Barlow, “Unorthodox Orthodoxy: The Idea of Deification in Christian History,” Sunstone 9 (Sept.-Oct. 1984), 13-18.
6 See “A Summary Critique: Mystery of the Ages, Herbert W. Armstrong,” elsewhere in this issue of CHRISTIAN RESEARCH JOURNAL.
7 “A Case in Point: Union Life,” Cornerstone, 9, 52 (1980), 32-36.
8 Norman Grubb, “The Question Box,” Union Life 6 (May-June 1981), 23.
9 Norman Grubb, “The Question Box,” Union Life 6 (July-Aug. 1981), 23.
10 See “A Case in Point: Union Life,” 32-33.
11 Tom Carroll, “The Mystery According to St. Augustine,” Union Life 10 (Nov.-Dec. 1985), 20-21.
12 Brian A. Onken, “A Misunderstanding of Faith,” FORWARD 5 (1982), and Onken, “The Atonement of Christ and the ‘Faith’ Message,” FORWARD 7 (1984).
13 E.g., Casey Treat, Complete Confidence: The Attitude for Success (Seattle, WA: Casey Treat Ministries, 1985), 319-324.
14 At private meetings between Walter Martin and Larry Duckworth with Frederick K.C. Price on May 1, 1986, and between Walter Martin and Casey Treat in early April, 1987.
15 Treat, 82-83, 306-327; Holy Bible: Kenneth Copeland Reference Edition (Fort Worth, TX: Kenneth Copeland Ministries, 1972), iii.
16 Holy Bible: Kenneth Copeland Reference Edition, lvi.
17 On the biblical teaching on the nature of God, see The Nature and Attributes of God, by Robert and Gretchen Passantino of CARIS (write to CARIS, P.O. Box 2067, Costa Mesa, CA 92628), or this author’s outline study, “The Attributes of God,” available from CRI (order #DA-250).
18 E. Jungkuntz, “An Approach to the Exegesis of John 10:34-36,” Concordia Theological Monthly 35 (1964):560.
19 Casey Treat, Renewing the Mind: The Arena for Success (Seattle, WA: Casey Treat Ministries, 1985), 90.
20 Barlow, 17.
21 See G.C. Berkouwer, Man: The Image of God, Studies in Dogmatics (Grand Rapids, MI: Eerdmans, 1962), 37-118.
22 Kenneth Copeland, Now We Are in Christ Jesus (Fort Worth, TX: Kenneth Copeland Ministries, 1980), 24.
23 Kenneth E. Hagin, “The Incarnation,” The Word of Faith (Dec. 1980), 14.
24 Walter Martin, The Kingdom of the Cults, rev. ed. (Minneapolis, MN: Bethany House Publishers, 1985), 18-24.
25 Introductory literature on the Trinity is available from CRI.
Kenneth Hagin Ministries: Where’s the Faith?
by Jay Howard
The United States is known by most nations of the world as a nation of wealth. It should be no surprise that in a country of wealth, there should be a doctrine that helps to establish this concept as a biblical truth on par with salvation and other teachings of Holy Writ.
This teaching is known to many as the Word of Faith. It teaches that by confessing to God that you want a particular thing (wealth, healing, a new car, new house etc.) and having established the proper amount of faith to appropriate the desired item, you can command God to give it to you.
The Word of Faith (WF) teaches that God developed these rules or laws of faith and therefore since He has set them in motion, He must obey his own law. Therefore, all anyone must do is apprehend these laws and God must obey you when you ask for the things that you desire.
The person who is thought of as the father of this teaching is Kenneth Hagin of Tulsa, Oklahoma. He’s so well regarded, that he is often referred to by those who follow WF teachings as “Papa” Hagin. According to his booklets, articles and in his magazine, “The Word of Faith”, he has believed and lived by these teachings for more than fifty years. In this article we will explore the statements of Kenneth Hagin concerning his vows of confession.
We will also attempt to discover whether Hagin himself believes the teachings he claims are biblical and have universal application to all people It is clear that when Hagin speaks of the “laws of faith” he believes that anyone can put them into practice.
“It used to bother me when I’d see unsaved people getting results, but my church members not getting results. Then it dawned on me what the sinners were doing. They were cooperating with the law of God — the law of faith.”1
He says there are four parts to getting from God what you desire. These four are confessing what you want, believing that you have what you want, receiving what you want and telling others you have what you want.
Hagin tells us that Jesus appeared to him in Phoenix, Arizona and revealed the keys for people to get from God what they want.2
Hagin says this about the need for a positive confession, “If you talk about your trials, your difficulties, your lack of faith, your lack of money — your faith will shrivel up and dry up. But bless God, if you talk about the Word of God, your lovely Heavenly Father and what He can do — your faith will grow by leaps and bounds.”3 Presumably you receive what you desire if you confess in a proper manner.
Next you believe that you have it and sometimes you must wed your belief, that you are getting from God what you told Him you want with a particular action. “Jesus dictated to me during my vision, ‘Your action defeats or puts you over. According to your action you receive or you are kept from receiving.'”4
Mr. Hagin is telling us that if you do something wrong in the formula, you perform a particular action or refrain from another particular action you will prevent God from delivering the thing that you have confessed. In other words, you will need to judge for yourself during the process which action will be the correct action to perform that will assure you your confessed goal (be it material goods or physical healing). The corollary would be, if you perform the wrong action, this will negate God’s ability to deliver what you asked. It is all up to you!
Thirdly you must accept the thing you have confessed. “…..I simply acted on Mark 11:23,24. I began to say, “I believe God. I believe I receive healing for the deformed heart. I believe I receive healing for the paralysis….”5
Telling God and yourself is the third component of Hagin’s positive confession formula. As you tell God and yourself you believe, you again are letting God know that he is obligated to give you your petition (If one can use the word loosely because petition denotes something that can be denied).
The last step in this series is to tell others you have been granted the very thing you seek. This must be done before you have tangible evidence that the goods have been delivered. Hagin explains, “Jesus said to me, ‘Tell it so others may believe’..
David knew you can have what you say. He knew you can write your own ticket He is writing it here. He knew God would do anything he would believe Him for.”6
The intent of this article is not to exhaustively refute this theory but rather to see if Hagin himself applies this formula to himself. However, let me say this. God does not answer prayer due to a completion of a set of rules. Jesus for instance told people not to tell others after He healed them (Math. 9:28-29). This would violate rule 4 that Jesus supposedly told Hagin was necessary to receive from God (it is beyond the scope of this article to explore which Jesus actually spoke with Hagin in Phoenix or if there was any vision at all).
The biblical notion of faith is simply trust in God. Jesus many times performed healing with precious little or no faith evident on the part of those who received (Mark 9:24, Luke 17:6, Math. 4:23). In these instances the only thing that was confessed was a father’s fear that he may not have enough belief. These examples openly contradict Rule 1 concerning a positive confession needed to get from God and also Rule 3 that you believe fervently for yourself that you have what you want.
When you look at the Gospels with an open objective mind, you find that Jesus never followed a formulaic approach to anything let alone how He granted the petitions of those who sought his divine help. That should team us that Jesus, who was God while He lived on earth, was still sovereign over all things. (Colossians 1:15-17)
He performed miracles not because He was compelled to like some trained seal performing at his master’s command, but because His creatures implored Him and He felt compassion for them.
Does Hagin Follow His Own Rules?
I receive a monthly magazine from Hagin’s ministry and because I am on his mailing list I also receive every two to three months a letter signed by Kenneth Hagin Senior requesting money that I am to send to his ministry.
In a letter dated June 1995, Hagin requests money for classroom chairs: “We are in need of 5,000 desk chairs for all the classrooms and seminar auditorium… I realize that the total for all 5,000 chairs is a very large sum of money. However, I believe that if all of us work together, we can accomplish this project.”
There was a letter dated October 1995 in which more money was requested: “….That is why we always depend upon the special offerings that we receive as a result of the letter I send to you every October. Your offerings help us catch up on the expenses of the maintenance and preparations during the summer and also help us through the holidays until I write to you again in February.””
This hardly sounds like the same man who wrote the booklets, “How to Write Your Own Ticket with God” and “Having Faith In Your Faith.” He says in those booklets, to obtain wealth, power, possessions, etc. from God, all one needs to do is follow 4 rules or steps as we have quoted previously. He said nothing about sending a letter requesting money from people, as a fifth rule.
Kenneth Hagin has as of 12-21-95 over 500,000 people on his mailing list, according to the public relations office at his headquarters In Tulsa, OK.
The reality is that when it comes to following his own prescription for receiving from God, Hagin fails. There seems to be an easy way to obtain money from WF theology; have a mailing list of half a million. There would be no need to request money if this so called WF formula was truly a biblical mandate.
This not an indictment of Christian ministries that solicit money through the mail (Though some would say there are those that funds, with irritating frequency, bordering on harassment). However, when an organization and or a person proclaims vigorously, as Hagin does, that all you have to do is put into practice this four point formula and God will obligingly respond with whatever you demand from Him; Then turns and sends special requests for money, it is hypocritical and proves that he has no ultimate faith in the efficacy of the formula.
It should be clear at this juncture that WF doesn’t work for Hagin nor anyone else in the movement It is so much smoke and mirrors. It is my prayer that many will see the fruitlessness of the non biblical teaching and repent of its corrupt practices. For true biblical faith is essential to understanding God and walking with Him in a truly balanced Christian life. The WF doctrine is only a diabolical counterfeit and will destroy what it claims to build, the faith of believers.
Bibliography–Footnotes
1. Having Faith In Your Faith, Kenneth Hagin; (Rhema Bible Church) p. 4,5.
2. How to Write Your Own Ticket With God, Kenneth Hagin; (Rhema Bible
Church) p. 1-5.
3. Ibid.p.l0.
5. Ibid.p.l6.
6. Ibid. p.19,23. (Emphasis in the original)
7. Letter from Kenneth Hagin Ministries, dated June1995. pg.2.
8. Letter from Kenneth Hagin Ministries, dated October 1995. Pg.2.
AGAINST THE THEOLOGY OF GLORY
© 2001 R. S. Clark. All Rights Reserved.
Introduction
Many Christians today take it as an article of faith that God must deliver Christians from trials and tribulations. This is an age in which Benny Hinn’s ridiculous books have sold millions and he is but the latest charlatan selling health and wealth to gullible Christians. Why is such a view, that God wants us to be healthy and wealthy and not to suffer so plausible to so many? There are a variety of answers.
The first answer is that this is nothing new. There have always been competitors to the Christian teaching on suffering. Martin Luther railed against what he called “the theology of glory,” i.e., a theology which replaces Christ with something else or seeks to get to God without Christ the Mediator. The theology of glory I have in mind is the reigning American triumphalism of revivalist (and Reformed) evangelicalism. Almost weekly some well-meaning evangelical announces that there is a coming revival. Bill Bright has been announcing a revival for years. Meanwhile real, weekly, church attendance rests at 10% (weekly) and rather less who attend to the means of grace in two services.
If there is precious little empirical evidence for this alleged revival, why the apparent excitement? Another partial answer is the powerful influence of Modernity upon American Christians. One of the chief doctrines of Modernity has been the doctrine of progress, that things are getting better every day in every way. As a schoolboy I remember teachers reciting this as a mantra. Such an idea of progress, whether personal or corporate (social or ecclesial) is not Biblical. Its founded in the doctrines of the universal Fatherhood of God and the universal brotherhood of man. Its founded in the notion that God has left the world to us, and we must make of it what we will. Its founded in a denial of the doctrine of original sin.
The Modern doctrine of progress has fit hand-in-glove with inherent flesh- and world-denying tendencies of American fundamentalism. Fundamentalists are famous, of course, for what they are (or used to be) against. In days past, they were against movies, cards and liquor. Now they make movies and produce cards with Jesus’ picture on them. I guess liquor is still mostly taboo, but they have often identified the “world” not as an ethical category, but an ontological category, so that they have identified the “world” with creation so that it is their very flesh they must overcome. This is, of course, a mild sort of gnosticism and it is not hard to find Gnostic strains through fundamentalism in the modern period to this very day.
Some years ago, in Chicago, I heard on one radio station, a fundamentalist offering secret knowledge (gnosis) about how to speak in tongues, for $29.95, “send now before midnight.” On the other end of the dial, at the same time, I heard a hyper-dispensationalist explaining how the Pauline epistles are “not for today.” He too would give me the secret insights for a sum. It was dueling mystery religions and, ironically, the combatants would deny they had anything in common at all.
Both, however, are children of the “higher life” movement. Both were offering, in their own ways, the secret to overcoming my humanity. Like the old monks (whom they would repudiate) both were calling me not to trust in Christ and his righteousness imputed to me, but to take that next step toward the blessing, whatever it might be.
So it is that both are also the children of Modernity, both are more or less Pelagian, both really believe in Progress (personally, morally, if not socially) but both are also selling world-flight. Doubtless both of them also hold the sort of premillennial eschatology which features deliverance from the tribulation through the rapture, followed by a seven-year tribulation, a sort of purgatory/second chance for those who missed the first bus, followed by the earthly millennium — during which Jesus, the Lamb of God, offered once for all, is said to reign on an earthly throne, in Jerusalem, watching Jewish priests offer sacrificial memorial lambs. The golden age is said to be followed by Armageddon and then, eventually the judgment. The point here is that, the view that God ought to deliver his people from rather than through tribulation has been fed and made plausible by the Modern American desire to conquer nature through the use of technology.
Part of the attraction of Hal Lindsey’s Late Great Planet Earth is that it is a form of esoteric knowledge. The other part of the attraction is that the rapture is said to come before suffering and in order to deliver Christians from suffering. It is not surprising that this view has gained such immense popularity at the same time as the rise of Modernity.
One of the most obnoxious forms of triumphalism to afflict the American church is reconstructionist postmillennialism. It is most ironic that reconstructionist postmillennialism, is actually quite like dispensational premillennialism in significant ways. Like the hyper-dispensationalist and the Pentecostal, they are more closely related than they might like to acknowledge.
The other side of world-denying premillennialism is the rise of a new version of postmillennialism which, though somewhat more world affirming, also features a golden-age, in their view, brought about by the preaching of the gospel. Though some versions, at least, teach a great apostasy in the church before golden-age, postmillennialism has similar attractions as premillennialism, secret, esoteric knowledge, a future earthly golden-age and progress. The influence of the Modern doctrine of progress is even more obvious in the case of contemporary postmillennialism.
In recent decades, however, under the formulations of David Chilton, R.J. Rushdoony, G. Bahnsen and others, a “world-flight” of another sort has become more prominent. These reconstructionist postmillennialists (in distinction from the more traditional Postmillennialism of C. Hodge and B.B. Warfield) are deny the necessity of suffering for the Christian. Instead they argue that the suffering described for the church was actually completed prior to A.D. 70. This new postmillennial school is now advocating a version of what appears to be triumphalism.
By triumphalism I mean the attitude which tends to think of the church as “irresistibly conquering throughout the centuries…seemingly more interested in upholding its own rights and privileges than in promoting the salvation of all.” (P.F. Chirco, s.v., in The New Catholic Encyclopedia vol. 14, 1967, Washington, DC: Catholic University of America Press)
There is evidence that Scripture itself addresses and rejects triumphalism. One writer describes Paul’s opponents at Philippi as having the following positions, “…the attaching of little significance to the Cross, a confident triumphalist theology, a strongly realized eschatology, and religious and moral perfectionism through obedience to Torah, especially circumcision. (C. Mearns, New Testament Student, vol.3, 1987,194-204.)
It is the contention of this essay that both versions of triumphalism/world-flight are mistakes. Rather, the Christian ethic and eschatology entails that we affirm this world as essentially good, if fallen, and that we are called not to flee (or be secretly raptured from) suffering for Christ between the first and second advents. Suffering for Christ is not an exception, it is the rule for Christians, it is a mark of this inter-adventual age. Our model is the incarnation itself. All true Christians affirm that Jesus was true man and true God. The Apostle John says that anyone who denies the humanity of Christ is anti-Christ. Jesus, the God-Man, the true man, the Second Adam, actively obeyed his Father and suffered through his entire life, and especially in his passion and death. This is the pattern for the Christian life.
Amillennialists, who hold that there is no earthly golden-age, that we are now in the millennium (i.e., Rev. 20 symbolically describes the inter-adventual period) predictably, find themselves between these two poles. There is a great deal which has been fulfilled by the first advent of Jesus. Thus Paul says all the promises of God have their yea and amen in Christ. Yet there is a great amount of tension between what has been fulfilled in principle and what is yet to be consummated. A. Hoekema, an amillennialist, finds a great deal of incentive for godly living in the tension produced by the amillennial stress both on the “already” aspect and the “impending” (consummation) aspect of eschatology.
For instance, this tension implies that the struggle against sin continues throughout this present life. Yet the struggle is to be engaged in, not in defeat, but in the confidence of victory. We know that Christ has dealt a death blow to Satan’s kingdom, and that Satan’s doom is certain. (The Bible and the Future, 71)
This is true not only on an individual level, but a cosmic level as well. The relationship between the already and the not yet is not one of absolute antithesis, but rather one of continuity. The former is a foretaste of the latter. The New Testament teaches that there is a close connection between the quality of our present life and the quality of the life beyond the grave. To indicate the way in which the present life is related to the life to come the New Testament uses such figures as that of the prize, the crown, the fruit, the harvest, the grain, and the ear, sowing and reaping, (see. Gal.6.8) Concepts of this sort teach us that we have a responsibility to live for God’s praise to the best of our ability even while we continue to fall short of perfection. (The Bible and the Future, 71)
It is in response to popular trend of reconstructionist triumphalism that I offer a brief examination of the role of suffering in the New Testament as a mark of the progress of Redemption and the impact eschatology upon the ethics of the New Testament. The purpose of this study is not to be exhaustive, but suggestive of a third way of viewing our relationship to this world and the question of “world-flight.”
Far from being a mere adjunct to the Christian life, suffering is, in the New Testament, an almost essential mark of the Christian life. Contrary to triumphalism, it is suffering which more often than not is a sign of blessing, not wealth or power. The relation of suffering to the personal eschatological questions has not been totally ignored by the church. The eschatological necessity of suffering is implied in the doctrine of the perseverance of the saints. We are first to persevere through sin and temptation. Secondarily we are to persevere through persecution. This is a reflection of the Biblical doctrine of suffering.
Suffering is a pervasive theme in the NT. Several factors figure prominently in this theme of the suffering of Christians in the NT. A brief look at a few passages should be enough to establish the thesis that in the New Testament that suffering is eschatologically necessary. That is, Christian suffering is a mark of the New Covenant.
It is a commonplace among NT writers that when those who are opposed to Christ lash out at us, it is, actually Christ who they seek to hurt. It was understood in the NT that the same rejection of Christ which led to his crucifixion would continue. So expected was it among the church that Paul tells the Thessalonians in 3.4 that he foretold that “we are about to suffer, just as also it occurred and you know.” (Barker Lane and Micheals, The New Testament Speaks, 153)
Such a common notion lies behind such passages as Phil 1.13,20 and esp. vs.29; Romans 5.1-11; 8.35-38; 2 Cor 1.3-11 and especially vs.5 where he makes the striking statement that the “sufferings of Christ overflow unto us”.
I. Key Terms
The key verbs are Anechomai, Pascho, Adikeo, and their derivatives. Anecho has reference to relieving words (Heb. 13.22) and other objects. It often has reference to receiving things from men, or in the case of 2 Timothy 4.3 not receiving or bearing with sound doctrine. Though the word is middle in form and thus we would expect it to be deponent in meaning, it is used as a passive exclusively in the N.T. Anechomai is not used often in the NT to refer directly to suffering. It is worth noting where it does, because of the passive force of the word. In 1 Corinthians 4.12 It has the sense of “enduring or receiving” sufferings. In 2 Thessalonians 1.4 the word is used to describe the Thlipsin which the Thessalonians endured.
Adikeo generally is used to designate “hurting” “injuring” someone. In Acts 25.10, Paul declares that he has not injured (Edikesa) the Jews. The first text using this verb which tends toward the idea of enduring hurt is 1 Corinthians 6.7 where, using the passive form, Paul exhorts them to be willing to be wronged, (Adikeisthe). In 2 Corinthians 7.12 he uses the verb to describe a “wronged” party in a dispute.
This term also occurs in the Apocalypse. In 2.11 the Lord promises that the second death will not harm (Adikethe) the overcomer. In 6.6 it refers to “damaging” the oil and the wine. 7.3 uses it of doing “harm” to the earth. The only deviation from this pattern is in 22.11 where John characterizes some one who acts unjustly with this verb.
Pascho of course is the NT verb associated most often with our Lord’s vicarious suffering. Of the three this word occurs most frequently in the NT. In Matthew 16.21, 17.12, (see. parallels Mark 8.31, 9.12), Luke 22.15, 24.26,46, Acts 1.3, 3.18, 17.3, Hebrews 2.18, 5.8, 9.26, 13.12, Pascho refers to the suffering of Christ on the cross. Thus, in these contexts, given the centrality of the cross in the gospels, the message of the cross provides the core meaning for this word in the NT.
This verb, however, is not applied just to Christ. In Acts 9.16 Luke records the words of the ascended Lord which Ananias is to carry to Paul, “I will show him how much it is necessary (Dei ) to suffer for my name.” Applied to us, the word has a derivative meaning. We suffer not the outpouring of God’s wrath, for Christ has suffered eschatologically once for all, but in the NT epistles especially we suffer the outpouring of the wrath of the world, Satan, and the powers of this age.
The verb Dei, is the term most often used to communicate necessity. It is also central to the thesis of this paper. It is relatively easy to demonstrate the force of Dei in the N.T. The clearest example is John 3.14: “And as Moses lifted up the serpent in the desert, so also it is necessary for the Son of Man to be lifted up.” It is necessary in that it is the requisite for salvation. (v.15) It has this sort of force in many places throughout the New Testament. It with passages like John 3.14,15 in mind that we are speaking of “eschatological necessity”.
Theologically we speak of consequent necessity. It was not necessary for God to save man, but having willed to save some, the cross became a necessity to the accomplishment of the Divine will. Our suffering does not have the same necessity. But it does have a derived necessity. It is derived from our union with Christ. I hope to show that union with Christ, in the NT, necessarily entails suffering. We suffer because of our union with Christ. We suffered and died in Him. So also do we now suffer subsequent to His suffering.
II. Exposition
Nowhere in the gospels, perhaps nowhere in the NT is the union between Christ and believers and its implications taught so clearly than in John 15.1-17 Jesus outlines the fact that He is the vine and those who are united to Him by the Holy Spirit, true faith, bear fruit. Jesus says he will consummate this union by laying down his own life for his friends, those whom he has chosen.
Beginning with v.18 he outlines the implications which union with Christ has for believers. “If the Kosmos hates you, keep in mind that the Kosmos hated me first.” The world does not hate those who are “united” ethically to it. The servant is not greater than the master. The master suffered, so the servant should not expect to escape a similar fate. Jesus is describing a normal part of the Christian life. That Christians in any era should be free of suffering is, as we will see, an aberration.
In Rom 5:1-11, (especially vs.4) where Paul takes it as a given that identification with the death of Christ entails suffering. It is the almost casual way he goes about describing the relationship of suffering to the glories of the Gospel that it is striking. (see. Galatians 3.4)
Paul says in v.3 that because of our relation to Jesus, we boast in suffering. Robert Schuller is wrong. Paul is not saying that “when things get tough, the tough get tougher.” Rather he is saying that our sufferings (Thlipsis), demonstrate the eschatological (and consequently) ethical antithesis between the Christian and the World. Suffering is an affirmation of our union with Christ. This is the prelude to the locus classicus for the doctrine of imputation, which is another aspect of our union with Christ.
Romans 8.18ff. Paul compares the sufferings (Pathemata) of the present age semi-eschatological with the glory to be revealed in us. For this revelation creation itself is anxious. What is the object of the anxiety? The redemption of our bodies. (v.24) He is looking for the resurrection. Because of our weakness and groanings (because of suffering?) the Spirit intercedes for us. Vs.35: Who will separate us from the love of Christ? Thlipsis or distress, or persecution, or famine, or nakedness, or peril, or sword?”
These are not just random selections of difficult things used in contrast with Christ’s love. These are real life experiences shared by the Roman Christians before and after the reception of the letter. The references are unmistakable. This is part of the reason Paul turns their attention for comfort to the unbreakable golden chain of God’s decrees in 8.28-30.
In 1 Cor 13.3 Paul lists things with which perhaps the Corinthians are familiar. Among them is giving one’s body over to be burned. Clearly there is a reference here to martyrdom. It was apparently common enough in the first century, that Paul could casually mention it as an example, without having to explain that Christians sometimes were martyred for the faith.
In 2 Corinthians 1.3ff, Paul’s doxology to the Father, one of the things for which Paul is grateful is deliverance from Thlipsis (vv.4ff.). We are familiar with the benefits of suffering from this passage, namely patience, but this is not the only reason Paul mentions it.
In vv.4,5 he is contrasting the comfort God gives to his saints through the Holy Spirit, with the sufferings which are ours of a course. He even speaks of Christ’s Pathemata abounding, or overflowing to us. Paul even identifies his (and our) sufferings with Christ’s. What does he mean?
We saw in the gospels with reference to Christ, Pascho has a technical meaning. This is proof of the derivative meaning I posited earlier. Paul is arguing that identification and mystical union with Christ necessarily means that we endure persecution at the hands of those who still hate Jesus. Because of that identification and union our sufferings become, in one sense, part of a continuum with Christ’s. The discontinuity is that his are perfect and propitiatory and ours derivative. (see. W. Michealis, TDNT vol.5, s.v. Pascho )
The comfort we relieve comes from Jesus. A reciprocal relationship is envisioned. In v.7 Paul says that his hope for the Corinthians is firm because he knows they are experiencing this reciprocal relationship.
Phil 1.29. This passage establishes unshakably that in the mind of Paul, there was a necessary correlation between election in Christ and suffering. Let me quote the passage beginning with vs.27
Only this, conduct yourselves worthily of the gospel of Christ, then whether coming, I see you or being absent hear about you, I will know that you stand firm in one spirit (in the One Spirit?) working as one man for the faith of the gospel, and not being frightened in any way by the ones opposing you, which opposition is proof of their destruction, and of your salvation, and this salvation is from God. Because it has been granted to you not only to believe but to suffer on behalf of Christ, having the same struggle which you saw regarding me and now hear regarding me.
Several things become abundantly clear in this passage. First, Paul correlates opposition to the gospel and adherence to the gospel. Both are proofs. Opposition is proof that one is reprobate. Adherence and “co-working”, Sunerchomai is proof of salvation. This destruction is proleptic. The opponents are still opposing.
So also the salvation is proleptic, since we are still struggling (Agona) In v.29 he argues that the cause of this antagonistic relationship is that being in union with Christ necessarily entails suffering.
We cannot fail to notice the second correlation, that of the grant to believe and also to suffer. Just as there exists a corollary between belief and unbelief, so also there is a corollary between election and suffering. We can no more escape suffering than election. For Paul both are sovereign donations of God. Neither can suffering be limited to the first century by some artificial construction, since in that case we would have to restrict election to the first century.
The force of 2 Thessalonians 1:5 is equally clear. Paul praises God for their faith and he boasts in their perseverance. Notice that he does not boast in their dominion but in their perseverance. The notion of “eschatological necessity” explains why Paul uses the phrase “counted worthy of the Kingdom of God, for which you are suffering.”
The kingdom here is both present and future. The present suffering indicates membership in the present kingdom and inheritance of the future kingdom. If there are three marks of the true church, then perhaps this is a mark of the true Christian, suffering.
Paul is not the only writer in the NT to make use of this notion. In 1 Peter 2.19-23 Peter contrasts two kinds of suffering, that which is incurred justly and that which is incurred unjustly. The former is commendable, the latter is not. What is important to notice here is that first suffering is commendable, and second, (v.21) he says “you were called to this”, i.e. suffering. Why? Because Christ is our eschatological-ethical example, and because of our union with Him we are to follow in his footsteps. Peter places suffering in the category of Christian duty. (see 1 Peter 3.14-18.) It is clearer nowhere else than in 1 Peter 4.12ff. that suffering is the normal lot of the Christian, because of our Spiritual connection to the ascended Christ.
With all this common NT background it should not surprise us to see it reappear in the Apocalypse. If for the sake of argument the recapitulation reading of chapter 12 is allowed, then the relationship of the Dragon to the Woman is colorful allegory of the didactic truth which we have clearly seen elsewhere. Indeed, the entire Apocalypse is a series of progressive parallels intended to explain to suffering Christians (Rev. ch’s 1-3) in the cities of Asia Minor, why it was, Jesus having ascended to his royal glory, they continued to suffer at the hands of opponents and authorities. Jesus’ explanation, through the visions given to John, is that it is, in effect, a mark of this age. This is the age of the tribulation, the slaying of the prophets, the wasting of God’s people, so that only a remnant will remain at the coming of the Lamb in wrath.
Conclusion
The doctrine which I have tried briefly to establish in this paper is the eschatological necessity of suffering. Suffering, because of our union with Christ, is consistently represented in the NT as a fruit and proof that we are united with him. Because we are Christ’s body, and the antithesis between Christ and the World continues, the world pours out its hatred for Christ upon us. We in turn receive assurance of faith, and the comfort of the Holy Spirit as we fill up and share in Christ’s sufferings.
Christian suffering, which the Apostle Peter distinguishes sharply from suffering for the sake of wrongdoing, is part and parcel of being a Christian. It is to be expected. Inasmuch as it is a mark of this age, for the Christian, it is necessary. Therefore we ought to expect it. We ought not be surprised when “fiery trials” come upon us.
This view is in stark contrast with both premillennialists who find that Christ’s teachings in Matt 5-7 do not apply today (for whatever bizarre reason) and those postmillennialists (e.g., Gary North) who regard Jesus’ sermon as applicable only for those who are oppressed so that they will not apply in the coming golden age. The view advocated in this essay rejects both these approaches as, at once too other worldly and not heavenly minded enough. Just as Christ our Savior suffered in his flesh, so shall we. Just as he was raised, if he tarries, so shall we be raised. Just as he has been glorified, so shall we be glorified, where glory belongs, in heaven, with the Savior.
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