The President, Board of Directors,
Faculty and Graduating Class
Of
William Tyndale College
Invite you to the awarding of the degree of
Bachelor of Arts
In
Christian Thought
To
David Gordon McDowell
At the Fifty-Eight Annual Commencement
Saturday, the eighth of January
Two thousand five
At ten o’ clock in the morning
Kresge Chapel 

Well...brooding didn't do me much good for inspiration..guess I'll go home and watch the dukes of hazzard 

Well, I'm sitting here...again...at Panera Bread. I'm in sort of a brooding mood. My job is not going well and I am becoming desperate to find another one. Kandice and I are still making plans to move to Ohio and the first and best step to that is me getting a job. I have contacted a church about a possible internship and they have responded positively so we'll just have to see what happens. I'm sure I'll have more to say in a bit...as soon as I'm done brooding for awhile. 

This is me at Panera...I have an hour before I begin my last final. 

Just sittin' here at Panera getting ready to take my last final for this semester and for my undergraduate career. I was so focused on studying and finishing papers that I had forgotten that I would have to say goodbye to a lot of friends today. I may never see many of them...at least not on this earth (My professor reminded me that we will all see each other again someday!). I'm feeling a bit overwhelmed emotionally right now. Many things are coming to an end and a close and it is all very surreal right now. I'll hang in there though. 

artistic me 

David G. McDowell
CHT 301 Hermeneutics
Professor Jenkinson
November 29, 2004

The Spiritual Gifts Trilogy

In order to properly understand what Paul was saying in 1 Corinthians 12-14, we must understand the context that the entire book of 1 Corinthians was written in. The city of Corinth was located between the Corinthian Gulf and the Saronic Gulf. It was a wealthy trading center and well known throughout the Roman world as a wicked city. The pagan culture had infiltrated the new church and the Apostle Paul wrote this book regarding proper Christian conduct.
After greeting the church in chapter one, Paul addresses the issue of divisions in the church arguing that Christ is not divided and that the church is united under Christ, not specific apostles.[1] Paul’s Christology comes to the forefront next when he addresses the issue of Christ being the wisdom and power of God.[2] Paul’s belief in the Trinity then comes forth very plainly in chapter two when he speaks of the “Spirit of God” and wisdom of God also coming from the Holy Spirit.[3]
After establishing that Christ is the wisdom and power of God and that wisdom also comes from the Spirit, Paul again addresses divisions in the church. He makes it very clear that Apollos and himself were only “servants, through who you came to believe.”[4] The believer, Paul says, is “God’s temple” and “God’s spirit lives within you.”[5] He warns, “If anyone destroys God’s temple, God will destroy him; for God’s temple is sacred, and you are that temple.”[6] After speaking of Christ being the wisdom and power of God, the Holy Spirit also being wisdom and indwelling the believer, Paul compares the “wisdom of this world” to the wisdom of God saying “the wisdom of this world is foolishness in God’s sight.”[7]
Paul reminds his readers again in chapter four that apostles are mere “servants of Christ.”[8] Apostles have “been made a spectacle to the whole universe.” [9]Paul chides them in the church “taking pride in one man over against another.”[10] However, he concedes that the Corinthian church has very little fathers and he urges the church to imitate him and also agrees to send Timothy in his stead. He also reminds the Corinthian church that he will come to them very soon.[11]
As the next few chapters unfold, it is important to keep in mind that earlier in chapter three, Paul tell the church that he “could not address you as spiritual but as worldly—mere infants.”[12] Paul was dealing with immature Christians and as such, found it important to give them instruction regarding seemingly trivial things. In chapter five, Paul urges the church to expel an immoral brother who is having an affair with his stepmother. In chapter six, Paul addresses lawsuits among believers and then sexual immorality. Chapter seven deals primarily with marriage and chapter eight deals with the principle of the weaker brother in the context of food sacrificed to idols. In chapter nine, Paul expounds more on the principle of the weaker brother when he talks about the rights of an apostle. He says, “Though I am free and belong to no man, I make myself a slave to everyone to win as many as possible…I do all this for the sake of the gospel, that I might share its blessings.”[13]
Paul then addresses some warnings from Israel’s history, reminding them that most of the Hebrews fleeing Egypt did not live through the wilderness experience because “God was not pleased with most of them…”[14] As to the why, Paul says, “Now these things occurred as examples to keep us from setting our hearts on evil things as they did.”[15] Paul also addresses the Lord’s Supper and then the issue of the believer’s freedom. Reemphasizing the earlier section on the rights of an apostle, Paul commands, “If some unbeliever invites you to a meal and you want to go, eat whatever is put before you without raising questions of conscience. But if anyone says to you, ‘This has been in sacrifice,’ then do not eat it, both for the sake of the man who told you and for conscience sake…”[16] He then sums up the chapter in this incredible verse: “So whether you eat or drink or whatever you do, do it all for the glory of God.”[17]
If 1 Corinthians 12-14 were considered a spiritual gifts trilogy, then 1 Corinthians 11 would be the prequel. The entire eleventh chapter of 1 Corinthians is in the context of public worship in the church. This is very important. Paul speaks of propriety in worship in the church. He gives condemnations for men and women who do things contrary to the culture that would distract the body of believers, the church. This is just one more addition to his passages on the believer’s freedom. He also gives them instruction regarding the observance of communion in church. It is very clear from the next three chapters that Paul’s primary concern is the edification of the church.
Paul begins the first part of chapter twelve by saying that he did not want the believers to be ignorant of spiritual gifts. He then reminds them that there is only one Spirit, but there are different kinds of service and working and he lists those gifts. The gifts that are listed are: message of wisdom, message of knowledge, faith, healing, miraculous powers, prophecy, distinguishing between spirits, speaking in tongues, and interpretation of tongues.[18]
The next part of chapter twelve is a comparison of the body of Christ to a human body. Paul emphasizes again that there is only one Spirit. He also emphasizes that all the body parts are important. He then says, “Now you are the body of Christ, and each one of you is a part of it.”[19] The emphasis here seems to be on the word “you.” He reminds them in this way that Christ is not physically present with them, but they are the body of Christ and that is why spiritual gifts are given.
Paul, then, emphasizes for the first time in this epistle, a hierarchy of church offices. The highest-ranking office is that of the apostle, then prophets, then teachers, then workers of miracles, then those having gifts of healing, then those able to help others, then those with gifts of administration, and lastly, those with the gift of speaking in tongues. Notice that the gift of speaking in tongues is last on the list.[20]
Paul then asks a series of rhetorical questions. Rhetorical questions are, of course, questions that do not really need an answer or the answer is so obvious it does not even need to be mentioned. He first asks, “Are all apostles?” The obvious answer is no, and we can safely deduce from these string of questions that the others will be no also. “Are all prophets?” No. “Are all teachers?” No. “Do all work miracles?” No. “Do all have gifts of healing?” No. “Do all speak in tongues?” No. “Do all interpret?” No.[21]
Notice that the passage is very clear that not all members of the body of Christ will speak in tongues. This passage is very clear that God gives us different spiritual gifts, “…and he gives them to each one, just as he determines.”[22] Nowhere in this passage is it suggested that all believers who have the Spirit will speak in tongues.
Sandwiched in between chapters twelve and fourteen is a chapter of the Bible commonly known as “the love chapter.” Paul emphasizes in this chapter that if spiritual gifts are not given with love, they are useless. Verse one says, “If I speak in the tongues of men and of angels, but have not love, I am only a resounding gong or a clanging cymbal.”[23] Paul speaks here of two different types of tongues, one of men and one of angels. In the next few verses, several attributes of love are given. Then Paul says, “Love never fails. But where there are prophecies, they will cease; where there are tongues, they will be stilled; where there is knowledge, it will pass away.”[24] There is no question, according to these verses, that the gifts of prophecy, tongues, and knowledge will pass away. The question is, when?
The passage goes on: “For we know in part and we prophesy in part, but when perfection comes, the imperfect disappears.” The word here translated “perfection” denotes maturity and completion.[25] It also has built into it a component of the will of God. In other words, when we are in the perfect will of God, we will no longer need prophecy and tongues.[26] Paul uses the same word here that he uses in Colossians 1:28 where he says, “We proclaim him, admonishing and teaching everyone with all wisdom so that we may present everyone perfect in Christ…”The word “imperfect” denotes a part or a portion, an incompleteness.[27] This leads the Theological Dictionary of The New Testament to say, “There is now no perfect knowledge, no full exercise of the prophetic gift. Though controlled by the Spirit, the earthly existence of Christians stands under the sign of the partial. Only in a future aeon will what is partial…be replaced by what is perfect.”[28] There is no doubt here that Paul is saying that when completeness comes, the incomplete will disappear. He goes in verse eleven to speak of childish and talk of behavior and how it should be put away.
In verse twelve, Paul says, “Now we see but a poor reflection, but then we shall see face to face.” There is a controversy regarding the word “then.” When does it refer to? Contextually speaking, it seems to refer to the time that perfection comes. If this is the case, “then” cannot refer to the biblical canon, but rather when we see God face to face. Not only that, but according to verse thirteen, “then” we will be “fully known.”[29]
In his book Charismatic Chaos, John MacArthur argues that the gift of tongues has ceased. Although agreeing that the “then” in verse twelve does not refer to the completion of the biblical canon, he argues that the Greek suggests that tongues have ceased altogether. He says:
The language of the passage [1 Corinthians 13] puts tongues in a category apart from prophecy and knowledge. Verse 8 says prophecy and knowledge will be ‘done away’…but tongues “will cease”…[The Greek word] appears as a passive verb, meaning that the subject of the sentence receives the action: Prophecy and knowledge will be “done away” by the “perfect.” [The Greek word], however, appears in the Greek middle voice, which here seems to signify a reflexive action: The gift of tongues will ‘stop itself.’…History suggests that tongues ceased shortly after Paul wrote this epistle…[30]
MacArthur is one of the few published pastors and/or scholars that will try to argue from Scripture that tongues have ceased. In addition, the tones of MacArthur’s book as well as the broad stereotypes that he presents do not properly represent a proper cessationist view. Rich Nathan, a pastor with the Association of Vineyard Churches, uses this to counter MacArthur’s view. He says: “MacArthur has the unfortunate weakness of exaggerating his opponent’s faults…Excessive dogmatism is another fault of MacArthur’s book…Since MacArthur is dogmatic about virtually everything he says (something is either ‘Biblical’ or “patently unbiblical” in MacArthur’s book), he leaves absolutely no room for the reader to disagree and yet still be viewed as orthodox.”[31]
Like any issue, there are many views. John MacArthur has the extreme view mentioned above and the other extreme is that you must speak in tongues to be a believer. The latter view will not be dealt with here, suffice to say that it is not orthodox. A much more balanced view of cessationism can be found in the book Are Miraculous Gifts For Today? The book is a collection of essays written by four scholars who believe differently regarding this issue. The cessationist view is presented by Richard B. Gaffin, professor of systematic theology at Westminster Theological Seminary in Philadelphia, Pennsylvania. Gaffin makes it clear that he does not argue that all the gifts have ceased, just some. Gaffin’s concern is mainly with the revelatory gifts which he says “stands in tension with the canonicity of the New Testament, particularly the canon as closed.”[32] Throughout his essay, he also links these gifts directly to the apostles.
The issue for many reformed theologians lies very firmly on the shoulders of the doctrine of Sola Scriputura or “Scripture Alone.” Many would argue that since the Biblical canon is closed, no further revelation is needed. Berkhof begins his Systematic Theology with the doctrine of God and he uses Scripture as one of the proofs for the existence of God[33], but nowhere mentions proof for the Scriptures as the Word of God. Rather, it is simply assumed. One can deduce from this that Berkhof had a very high view of Scripture. He never mentions the issue of spiritual gifts in Systematic Theology because it seems to be a rather secondary and possibly almost nonexistent issue for him. His high view of Scripture leaves no room for further revelation.
Others would argue from the standpoint of apostolic authority, claiming that tongues and the other charismatic gifts were only for the apostles, defining apostles as ones who witnessed Christ with their physical eyes. One of the more interesting views is that of Neoorthodoxy, whose primary spokesperson was Karl Barth, arguably the most influential theologian of the 20th century. Barth argued that Scripture was not the Word of God until it came in contact with the Christ. Indeed, the Scriptures were “the witness of divine revelation”[34] but not necessarily divine revelation in and of itself. As such, he did not accept Sola Scriptura and even argued that the biblical canon may not be closed. Thus, one might argue that Barth would have open to further revelation and possibly charismata.
C. Samuel Storms, the president of Grace Training Center, a Bible School connected with Metro Vineyard Fellowship of Kansas City and also an associate pastor of the Metro Vineyard Fellowship, delves into 1 Corinthians 14 and asks some critical questions. In verse one, Paul says, “Follow the way of love and eagerly desire spiritual gifts, especially the gift of prophecy. For anyone who speaks in a tongue does not speak to men but to God. Indeed, no one understands him; he utters mysteries with his spirit.” Here, Paul seems to specify a type of speaking in tongues that is not used in public worship, a type without interpretation since “no one understands him.” Verse three says “everyone who prophesies speaks to men for their strengthening, encouragement, and comfort.”
In verse four, Paul says, “He who speaks in a tongue edifies himself, but he who prophesies edifies the church.” There is often an assumption made with this passage that edifying one’s self is considered an evil thing. This does not seem to be a comparison of an evil thing to a good thing, but rather a good thing to a better thing. In essence, Paul is not saying that edifying one’s self the biblical way is wrong. He is saying that edifying the church is better.
In verse five, Paul says, “I would like every one of you to speak in tongues, but I would rather have you prophesy. He who prophesies is greater than the one who speaks in tongues, unless he interprets, so that the church may be edified.” The hierarchy of the gifts and Paul’s concern for the church comes forth here.
Storms also maintains that these gifts are for the edification of the church and asks several questions to men, like MacArthur and others, who disagree with him. He asks:
1. What does “one do with 1 Corinthians 12:7-10, the list of what all agree are miraculous gifts…these gifts says Paul, were distributed to the body of Christ ‘for the common good’ (v.7), that is for the edification and benefit of the church!”
2. “One must also explain 1 Corinthians 14:3, where Paul asserts that prophecy, one of the miraculous gifts listed in 12:7-10, functions to edify, exhort, and console others in the church.”
3. “If tongues were never intended to edify believers, why did God provide the gift of interpretation so that tongues might used in the gathered assembly of believers?”
4. “If tongues never were intended to edify believers, why did Paul himself exercise that gift in the privacy of his own devotions (cf. 1 Corinthians 14:18-19)?”
Storms asks other questions, but he summarizes his view like this: “My point is this: All the gifts of the Spirit, whether tongues or teaching, whether prophecy or mercy, whether healing or helps, were given, among other reasons, for the edification, building up, encouraging, instructing, consoling, and sanctifying the body of Christ.”
Using this background, it is apparent that all of the gifts of the Spirit are available to us today and 1 Corinthians 12-14, particularly 14, is a guideline for how to use these gifts. The context of this passage is set in public worship, although it is evidenced as Paul writes, that the gift of tongues was not limited exclusively to public worship, but is also available for private use. Paul’s primary concern regarding all spiritual gifts is that they are used in order, in love, and for the edification of the church.

In chapter fourteen, Paul lists several guidelines for the use of spiritual gifts in church:
1. Anyone who speaks in a tongue should pray that he may interpret what he says (1 Corinthians 14:13). (This also infers that one may speak in tongue and not be able to interpret.)
2. All of the gifts must be done for the strengthening of the church (1 Corinthians 14:26).
3. “If anyone speaks in a tongue, two—or at the most three—should speak, one at a time, and someone must interpret” (1 Corinthians 14:26).
4. If there is no interpreter, the speaker should keep quiet in the church and speak to himself and to God” (1 Corinthians 14:26). (This also infers that a believer can speak in tongues to himself and to God without interpretation.)
It is apparent from these chapters that the gifts of the Spirit, in their entirety, are available to us today. However, Paul is very clear that the use of the gifts, particularly the charismatic gifts, and among them, particularly the gift of speaking in tongues, should be used cautiously, in order, and most of all, in love.













Works Cited
Holy Bible. New International Version. Zondervan. 1973.
Souter, Alexander. A Pocket Lexicon To The Greek New Testament. London: Oxford University Press. London. 1960.

Friedrich, Gerhard. ed. Theological Dictionary of The New Testament. Eerdmans. Grand Rapids. 1972.

MacArthur, John. Charismatic Chaos. Grand Rapids: Zondervan, 1992.

Nathan, Rich. “A Response To Charismatic Chaos.” Anaheim: The Association of Vineyard Churches, 1993.

Grudem, Wayne, Are Miraculous Gifts For Today? Grand Rapids: Zondervan, 1996.

Berkhof, L. Systematic Theology. Grand Rapids: Eermans, 1968.

Barth, Karl. Church Dogmatics Volume One: The Doctrine of The Word of God. New York: Evangelischer Verlag A.G. Zollikon—Zurich, 1956.

[1] Holy Bible. New International Version. Zondervan. 1973. 1 Corinthians 1:13-17
[2] 1 Corinthians 1:22-25
[3] 1 Corinthians 2:11
[4] 1 Corinthians 3:5
[5] 1 Corinthians 3:16-17
[6] 1 Corinthians 3:17
[7] 1 Corinthians 3:19
[8] 1 Corinthians 4:1
[9] 1 Corinthians 4:9
[10] 1 Corinthians 4:6
[11] 1 Corinthians 4:15-21
[12] 1 Corinthians 3:1
[13] 1 Corinthians 9:19, 23
[14] 1 Corinthians 10:5
[15] 1 Corinthians 10:6
[16] 1 Corinthians 10:27-28
[17] 1 Corinthians 10:31
[18] 1 Corinthians 12:1-11
[19] 1 Corinthians 12:27 Italics added
[20] 1 Corinthians 12:27-28
[21] 1 Corinthians 12:29-31
[22] 1 Corinthians 12:11
[23] 1 Corinthians 13:1
[24] 1 Corinthians 13:8
[25] Souter, Alexander. A Pocket Lexicon To The Greek New Testament. London: Oxford University Press. London. 1960. P. 258
[26] Friedrich, Gerhard., ed. Theological Dictionary of The New Testament Vol.VIII. Eerdmans. Grand Rapids. 1972. p. 76.
[27] Souter, p. 156
[28] Gerhard., Vol. IV. P. 596
[29] 1 Corinthians 13:12
[30] MacArthur, John. Charismatic Chaos. Grand Rapids: Zondervan, 1992. p. 231
[31] Nathan, Rich. “A Response To Charismatic Chaos.” Anaheim: The Association of Vineyard Churches, 1993.
[32] Grudem, Wayne, Are Miraculous Gifts For Today? Grand Rapids: Zondervan, 1996.
[33] Berkhof, L. Systematic Theology. Grand Rapids: Eermans, 1968.
[34] Barth, Karl. Church Dogmatics Volume One: The Doctrine of The Word of God. Evangelischer Verlag A.G. Zollikon—Zurich. New York: 1956.

I’m sitting here getting ready to go to work and I wanted to write a short blog note simply about the grace and sovereignty of God. It is amazing to me that back in spring, my school, William Tyndale College in Farmington Hills, Michigan, almost closed and even more amazing that it is closing for sure this time. I remember that time just a few months ago when I was at a job that I was beginning to loathe, a place spiritually where I was struggling just to get a spiritual nugget of some sort. When the announcement was initially made, I watched a school hit its knees and pray and God answered prayer and the school was spared at least for a few more months. To me, that was a warning shot and a wake-up call that it could happen again. My friends balked at me saying, “The school is safe now. Regent has it.” I realized that this was probably not true. Leaks from some insiders I knew from the front office suggested that the school was still in trouble. When the opportunity arose for me to finish up to finish, I seized it, quitting my job as a teller at a credit union, and moving back into the world or retail management. I have questioned the decision lately. Despite being a better job with better pay and better opportunities, the challenges of the job are still very real and hard. Couple that with three very hard classes at Tyndale and you have a recipe for a hard four months. Add to that Kandice’s recent hospital visit and grim news regarding her health, you have a tough go at anything. I cannot write this and say that everything has suffered. My relationship with my wife has been strained, my schoolwork has slipped, and my job has played third fiddle, but God is faithful. I am now in a position to graduate from a sinking ship of a school backed by a stronger school of decent reputation and to focus on my job and my wife’s health. All the strategic moves that I put in place came to fruition with the school’s announcement. Please understand, I am not happy that Tyndale is closing. I feel very sorry for the ones that are left stranded with nothing to show for it, but personally, this situation has served as a confirmation for my life that God is there, He is strong, He cares, and He has something special for me in the future.

This will not effect me since I will be graduation in December, praise the Lord, but it is very sad news.


November 18, 2004
Dear Valued Students at William Tyndale College:
It is with profound sadness that I write to inform you of a very difficult decision that was announced today at 4:00 PM to the faculty and staff by Mr. Denis Root, the Chairman of the Tyndale Board of Directors. William Tyndale College will be ceasing operations effective December 31, 2004. The closing is due to a significant funding shortfall that will not allow us to continue operations beyond the end of the Fall Term. The magnitude of the funding shortfall is beyond the ability of Tyndale to resolve. Additional information about the decision to cease operations is included on the press release below.
Student information sessions will be held on Monday, November 22, 2004 at 11:30 AM and again at 6:30 PM in the Kresge Chapel. At that time, representatives from the faculty and administration will be available to respond to questions.
Tyndale will actively assist students in establishing themselves at other colleges and universities by January of 2005, in order to continue their education. Regent University has offered to "teach-out" current Tyndale students at the present Tyndale tuition rate. Interested current students are encouraged to contact Regent at www.regent.edu/welcome or to call Ms. Jo Vanderwall at 1-800-214-2077. Please see below for additional information on student options and if possible, attend the student information session.
Christ's Blessings,
Gary Oster
Provost
William Tyndale College

News from
William Tyndale College
FOR IMMEDIATE RELEASE Contact: Karen Mulligan
November 19, 2004 Phone: (248) 553-7200


Announcement of College Closure Effective December 31, 2004
FARMINGTON HILLS, MI- William Tyndale College of Farmington Hills, Michigan, founded in 1945, announced to faculty, staff, and students today that it is ceasing operations effective December 31, 2004. The closing is due to a significant funding shortfall that will not support continued operations beyond the end of the Fall term. The magnitude of the funding shortfall is beyond the ability of Tyndale to resolve.
Tyndale recently confronted similar financial problems and a potential closure in the Spring of 2003. At that time, Regent University, located in Virginia Beach, VA, committed funding of one million dollars to enable the school to continue its operations and Tyndale and Regent entered into an affiliation agreement. Since that time, Regent University has more than doubled its original commitment contributing more than two million dollars to Tyndale in order to continue operations.
Tyndale had anticipated a substantial increase in enrollment for fall, 2004, but that did not materialize in spite of additional advertising support underwritten by Regent University. Enrollment for the fall 2004 was about the same as the fall 2003 level and that level was insufficient to support continued operations.
In addition, Tyndale entered into discussions with Detroit World Outreach (DWO) in late September with the expectation that would lead to an added affiliation and funding support by DWO to Tyndale. DWO advised Tyndale this week that it has concluded it is not in a position to provide needed funding or enrollment support to Tyndale.
Tyndale will actively assist students in establishing themselves at other colleges and universities by January of 2005 in order to continue their education. Tyndale is accredited by the North Central Association and that will position students to transfer credits to other accredited colleges and universities. Regent University has offered to "teach-out" current Tyndale students at the present tuition rate. Current students are encouraged to contact Regent at www.regent.edu/welcome or to call Jo Vanderwall at 1-800-214-2077.
Tyndale Board Chairman, Denis Root, who made the announcement said, "Tyndale deeply regrets that it is forced to cease offering Christ-centered undergraduate education among the communities in southeastern Michigan. We understand however, that God is sovereign, and that we must accept this closure action as being consistent with His will."
Questions concerning this announcement may be directed to Ms. Karen Mulligan at William Tyndale College on 248-553-7200 ext. 706.
All current William Tyndale College students will be welcome to transfer to Regent Undergrad, in preparation for the beginning of Spring semester 2005.
Regent has agreed to:
1. Accept ALL credit hours earned at WTC
2. Work diligently with WTC students to align their majors with those offered at Regent
3. Keep WTC tuition levels in place for WTC students who transfer to Regent (you will NOT have a tuition increase!)
4. At least for Spring semester, 2005, Regent will also include the cost of books in tuition
5. Courses may be taken online, as well as on Regent campuses in Virginia Beach and Washington, D.C.

I. Curriculum
Students currently enrolled at William Tyndale College will be given the opportunity to complete their studies, online or on campus, at Regent University's School of Undergraduate Studies and receive a bachelor's degree after completing their coursework at Regent University.
Approximately 82% of current William Tyndale College students are pursuing one of four majors: Christian Thought, Youth Studies (Christian Studies Division), Psychology, and Business Administration. Christian Thought majors can pursue their studies in Regent's Religious Studies major program and receive the B.A. degree in Religious Studies. To further accommodate these students, Regent may create a concentration in Christian Thought to reflect the focus of their work in this major. Students majoring in Youth Studies may also enroll as Religious Studies majors at Regent, with the potential of a concentration being created in Youth Studies.
Psychology majors can receive Regent's B.S. degree in Psychology. William Tyndale College students currently pursuing degrees in Business Administration may enroll in Regent's Organizational Leadership and Management (OLM) major program, leading to a B.S. degree. The OLM major currently offers concentrations in Leadership or Management.
William Tyndale College also offers the B.A. degree in Communication Arts. Students enrolled in that major may pursue Regent's B.A. degree in Communication.
Students in William Tyndale College's Bachelor of Religious Education program may pursue Regent's Religious Studies major. To accommodate these students, Regent may designate concentrations for Pastoral Studies and Biblical Literature.
William Tyndale College students continuing their studies at Regent will receive transfer credit for coursework completed at William Tyndale College, and will receive credit in satisfaction of major course requirements for William Tyndale College courses reasonably equivalent to Regent's curriculum.
Every effort should be made to design a program at Regent, as described above, to constitute, if possible, a "teach-out agreement" that will satisfy North Central Association Commission and federal requirements. As noted elsewhere, having such a teach-out agreement in place may allow for the extension of William Tyndale College accreditation for up to a year beyond the announced date of closing. This, in turn, will allow William Tyndale College students to take coursework elsewhere, transfer that credit back to William Tyndale College, and receive a William Tyndale College degree. Students choosing this option (if available) may take online or on-campus courses at Regent and transfer those credits to William Tyndale College.
The relatively small percentages of students currently pursuing William Tyndale College majors other than Christian Thought, Youth Studies, Psychology, Business Administration and Communication Arts may still enroll in Regent University's School of Undergraduate Studies and pursue one of Regent's major programs (Psychology, Religious Studies, Communication, and Organizational Leadership and Management). These students will receive transfer credit (as elective or required coursework) for William Tyndale College courses already completed.
William Tyndale College students currently studying in the Teacher Preparation Program may relocate and enroll in Regent's Interdisciplinary Studies program, leading to the B.S. degree, a Pre-K through 6th Grade teacher preparation curriculum.
II. Enrollment at Regent University
All students currently enrolled at William Tyndale College with 30 or more credit hours left to complete at the end of the fall 2004 semester will be offered the opportunity to transfer to Regent University and complete their degree in the School of Undergraduate Studies.
Students with less than 30 credit hours to complete will be allowed to continue with William Tyndale College and complete their degree. Students will be allowed to complete courses currently offered at William Tyndale College, however, Regent University will assume full fiscal and academic responsibility for those courses. Students will be expected to maintain the current full time load of 16 hours per term. Students will have until December, 2005 to complete their outstanding credits and receive their degree.
Students desiring to transfer to Regent University, for the spring 2005 semester, will complete all transfer student paperwork (which will indicate their desire to continue their education with Regent University) by December 10, 2004. All Tyndale student files will be transferred from Tyndale to Regent University by January 3, 2005. All records will then be created in Banner for all students using existing student files from Tyndale.
A. Advising
Each transfer students will be assigned an advisor who will complete a transfer credit evaluation and develop an academic degree plan. The advisor will serve as the main point of contact for all admissions and advising related issues. Regent University will provide a toll free number for Tyndale transfer students. In addition, Regent University will provide two (2) advisors who are familiar with Tyndale processes and programs.
Based upon the transfer credit evaluation, students will choose the major they desire; however, they will be advised of the most appropriate major based upon their completed coursework. Regent University will make every attempt to transfer in as many credits as possible into upper level core or elective requirements.
B. Financial Aid
All transfer students will be required to update FAFSA info and submit to Regent University Central Financial Aid Office to have federal monies transferred to Regent University. All transfer students will continue to receive any scholarship(s) currently received at Tyndale. Regent University will create an all encompassing price (inclusive of tuition, books, and fees) that will ensure students continue to pay their current rate of tuition.
C. Student Services (Online)
All Tyndale transfer students will be assured of ongoing student services. These services will include, but not limited to, online orientation, a Blackboard tutorial, Genisys tutorial, overview of Regent University and Undergrad policies and procedures, available library resources and access to online databases.
III. Additional aspects
In addition to the above, Regent University will commit to providing a point a contact for all current and future Tyndale alumni, with the express goal of attempting to provide some sense of institutional continuity for WTC alumni. This could take the form of a clearinghouse of information and alumni updates, and, perhaps, the facilitation of alumni reunions and similar activities.

INFORMATION AND HELP FOR TYNDALE STUDENTS:
CONTACT REGENT UNDERGRAD AT (800) 214-2077 AND ASK FOR JO VANDERWALL
SEE ALSO THE SPECIAL WEBSITE FOR TYNDALE TRANSFER STUDENTS AT:
www.regent.edu/welcome

Ok, I have to share this, because it is just so funny. This post is long, I must warn you in advance. In one of the groups that I am a member of on Yahoo, this original message was posted:

“[Christian Homosexual] The two words are oxymorons. There is no way one can be a homosexualand a Christian at the same time. you must give up on to be theother. it would be for your own good to giveup your inordinatesexual desires and come to the Lord in humble obedience. Go and sinno more. You cannot have two masters. Either God is your master oryour perverted lust after the flesh is your master. Stop sinning andrepent.”

The person who posted this signed his name “Bishop David.” I responded:

“Hmmm...so are you saying that when a person become a Christian, they will not sin anymore?”

He responds by quoting this long passage of Scripture:

“Romans 6:12 Let not sin therefore reign in your mortal body, that yeshould obey it in the lusts thereof.13 Neither yield ye your members as instruments of unrighteousnessunto sin: but yield yourselves unto God, as those that are alivefrom the dead, and your members as instruments of righteousness untoGod.14 For sin shall not have dominion over you: for ye are not underthe law, but under grace.15 What then? shall we sin, because we are not under the law, butunder grace? God forbid.16 Know ye not, that to whom ye yield yourselves servants to obey,his servants ye are to whom ye obey; whether of sin unto death, orof obedience unto righteousness?17 But God be thanked, that ye were the servants of sin, but ye haveobeyed from the heart that form of doctrine which was delivered you.18 Being then made free from sin, ye became the servants ofrighteousness.19 I speak after the manner of men because of the infirmity of yourflesh: for as ye have yielded your members servants to uncleannessand to iniquity unto iniquity; even so now yield your membersservants to righteousness unto holiness.20 For when ye were the servants of sin, ye were free fromrighteousness.21 What fruit had ye then in those things whereof ye are nowashamed? for the end of those things is death.end22 But now being made free from sin, and become servants to God, yehave your fruit unto holiness, and the end everlasting life.end23 For the wages of sin is death; but the gift of God is eternallife through Jesus Christ our Lord.King James Bible AV.”

I responded:

“Ok, I can quote scripture all day to you too, but you did not answer my question. Are you saying that when a person becomes a Christian, they will no longer sin?”

He responds:

“So, instead of quoting scripture all day live according to scriptureall you life. As it is written - "be a doer of the word, not ahearer only."The true question on the subject matter is: Who is a true Christian?You will know them by their fruits. If they continue in willful sinthey never were truly Christian.Let the Bible speak.James 2:9 But if ye have respect to persons, ye commit sin, and areconvinced of the law as transgressors.1 John 3:9 Whosoever is born of God doth not commit sin; for hisseed remaineth in him: and he cannot sin, because he is born of God.If you are a Christian you are born of God and no longer sin.”

He actually did answer my question so I must have missed his last line. I tend to tune out guys when they can’t reason with me and only quote Scripture as proof texts. So I answered:

“Still waiting on you to answer my question...it's a simple yes or no.Are you saying that when a person becomes a Christian,they will no longer sin?Yes or no?”

He responds:

“Are you functionally illiterate? 1 John 3:9 Whosoever is born of Goddoth not commit sin; for his seed remaineth in him: and he cannotsin, because he is born of God”

I respond:

“Wow, it is such an honor to be in the presence (or at least incommunication) with a saint. Let's look at the whole passage of 1 John in question using the New International Version. I realize that I may be taking a leap here since you are using the King James Version of the Bible and you might be one of those KJV only freaks, but go with me on this anyway. Let's look at the passage:1How great is the love the Father has lavished on us, that we should becalled children of God! And that is what we are! The reason the world doesnot know us is that it did not know him. 2Dear friends, now we are children of God, and what we will be has not yet been made known. But we know that when he appears,[1] we shall be like him, for we shall see him as he is.3Everyone who has this hope in him purifies himself, just as he is pure.4Everyone who sins breaks the law; in fact, sin is lawlessness. 5But you know that he appeared so that he might take away our sins. And in him is no sin. 6No one who lives in him keeps on sinning. No one who continues to sin has either seen him or known him.7Dear children, do not let anyone lead you astray. He who does what is right is righteous, just as he is righteous. 8He who does what is sinful is of the devil, because the devil has been sinning from the beginning. The reason the Son of God appeared was to destroy the devil's work. 9No one who is born of God will continue to sin, because God's seed remains in him; he cannot go on sinning, because he has been born of God. 10This is how we know who the children of God are and who the children of the devil are: Anyone who does not do what is right is not a child of God; nor is anyone who does not love his brother.Now, when you read this passage in context, it does not seem to me that a Christian would remain perfect after he becomes a Christian. If we used this logic, Peter would not be a Christian, Paul would not be a Christian, and neither would many Old Testament saints such as David, Solomon, and Abraham. All of these men claimed to be of God and still sinned. To believe that a Christian will never sin again is completely unbiblical and unorthodox. The issue here, and the original Greek language supports this, is that a Christian will not participate in habitual sin. I suggest that you type in Google the words, "the nature of sin" and do a small, topical study on harmartiology. To help you along, I am copying and pasting a sermon by my favorite pastor and theologian, John Piper…”

I will not post the article for you because it would already lengthen this already long post. He responded by posting two pro-KJV-only essays so I responded with a question:

“So David, do you believe that the King James Version is the only acceptable version of the Bible?”

I then added three essays that I had dug off the web and he responds:

“You obviously did not read the expose' on the NIV. I feel so sorryfor you that you think that the NIV is of God. LOL. It is of satanand those that support it are satan's advocates. Period.”

He adds in another post:

“The NIV is almost identical to the Jehovah's witness bible. We all know that the JWs are heretics and a cult.”
Realizing that this conversation was going downhill relatively fast, I backtracked and posted this:

I must ask, what are you Bishop of? Are you a pastor? It may help me toknow what background you have. Just so you know mine, I was raised aSouthern Baptist who became a Christian just over ten years ago. InDecember, I will graduate with my Bachelor of Arts Degree in ChristianThought from William Tyndale College in Farmington Hills, Michigan. I only tell you that because I want you to know that I am spiritually qualfied as well as academically qualified to participate in this spirited debate.I have read many "exposes" on the NIV...and I do not buy it. The sameissues that are with the NIV are also with the KJV. David, the KJV is not the Scripture in and of itself. It is a translation of the Scripture. It is no more inspired than any other translation is. If you are looking for purity, you are much better off sticking with the original language rather than an antiquated version of the Bible that was not even authorized by a Christian. I will admit that the NIV has its issues. I've never seen a version of the Bible that I completely agreed with every translation of. But I do believe that the NIV is one of the best and it is my choice for my own Bible-reading. Next, I like the New American Standard Version and after that, the Revised Standard Version. I would place the KJV about fourth on the list. It is a good translation, but we must be careful not to elevate the interpretation of Scripture over Scripture itself.I sent to this group a list of questions that I found on another site and you haven't even dealt with one of them. I could send more, but if you want to continue this debate, you need to deal with the issues at hand. Simply calling the NIV "of satan" and committing the logical fallacy of ad hominem by calling its supporters "satan's advocates" is not doing your cause much good. In that spirit, I want to apologize publicly for calling you a "KJV freak." It was uncalled for and I humbly ask for your forgiveness. I realize that there are many incredible Christians who are deeply committed to the Scriptures and to maintain the purity of Scripture, they stick to their guns on this issue. I just happen to disagree, strongly nonetheless.”

And boy did he respond:

“Little lost David McDowell,It truly sounds like you are brainwashed by your studies. The KingJames Bible (AV)is the only word for word translation of God's holyword. You love the modern perversions of satan in the NIV, NASV, RSV(Catholic) ect. I am praying for you. No other translation is asaccurate as the King James. To say God's word in the KING JAMES isfourth in accuracy is to lie against God Himself.Interpretations? Again I find you humerous. God's true chosen peopledo not interpret scripture. God is the interpretor. Learn how to bea holy person, not a debater, nor interpretor. Do not elevateyourself to a position you are not ready for. You are still on milkand not yet ready for the meat. A novice, as yourself, is filledwith nonsense and should not think himself to be able to teach, norto be wiser than he is.Spirited debate? LOL. Debate is sin.Not a novice, lest being lifted up with pride he fall into thecondemnation of the devil.1 Timothy 3:1 This is a true saying, If a man desire the office of a bishop, hedesireth a good work.2 A bishop then must be blameless, the husband of one wife,vigilant, sober, of good behaviour, given to hospitality, apt toteach;3 Not given to wine, no striker, not greedy of filthy lucre; butpatient, not a brawler, not covetous;4 One that ruleth well his own house, having his children insubjection with all gravity;5 (For if a man know not how to rule his own house, how shall hetake care of the church of God?)6 Not a novice, lest being lifted up with pride he fall into thecondemnation of the devil.7 Moreover he must have a good report of them which are without;lest he fall into reproach and the snare of the devil.without Mark 4:11, 1st Cor 5:12, Col 4:58 Likewise must the deacons be grave, not doubletongued, not givento much wine, not greedy of filthy lucre;9 Holding the mystery of the faith in a pure conscience.10 And let these also first be proved; then let them use the officeof a deacon, being found blameless.11 Even so must their wives be grave, not slanderers, sober,faithful in all things.12 Let the deacons be the husbands of one wife, ruling theirchildren and their own houses well.13 For they that have used the office of a deacon well purchase tothemselves a good degree, and great boldness in the faith which isin Christ Jesus.”

Here is my response:

“This will most likely be my last word on this subject because you haverefused to engage me on any of the points that I have sent. You called me "Little lost David McDowell." Are you implying that since I am not KJV-Only that I am not a Christian? I seriously would like an answer to that question. If you cannot tell me that you believe that I am not a believer and hell-bound, then the rest of the conversation would be pointless.You said, "The King James Bible (AV)is the only word for word translation of God's holy word." The truth is that the King James Bible is a good translation, but not as close to the original Greek as the New American Standard Version. It is not a "word for word translation." (In reality,since the Koine Greek language put very little emphasis on word order, a "word for word" translation would not make sense to most people.)You said, "To say God's word in the KING JAMES is fourth in accuracy is to lie against God Himself." Does God really speak in King James English? I would also like to know what you do with non-English speaking Christians. Do they need to learn English in order to read God's Word?You said, "God's true chosen people do not interpret scripture. God is the interpretor [sic]. Ok, the correct spelling is "interpreter." The Bible was originally written in Hebrew, Aramaic, and Greek and was translated into English by men like Wycliffe and Tyndale. Are you saying that these men were not "God's chosen people"?You said, "Spirited debate? LOL. Debate is sin." So when Job debated his friends for almost the entire book, that was sin? When Stephen, Peter, and Paul debated the Sanhedrin and other first-century people in order to turn them to Christ, they were sinning? Are we sinning by spreading the gospel if that includes debating other people?I know that you may believe that debate is wrong, but could you at least answer my legitimate questions in this email?”

And again, boy did he respond! Please note that the capitalizations are his:

"Lord Jesus,I THANK YOU FOR SMALL FAVORS THAT THIS INFIDEL McDowell will nolonger try to persuade me that satan's NIV, Nasv, RSV and theJehovah's witness, ect. bibles are of you. They are all the same andanti-Christian, as you well know. Why do these infidels always thinkthat satan's word is better than your holy word in the King JamesBible?Lord, have mercy on McDowell's soul for he knows not what he doesand is deceived in his studies under the filthy that have taken overthe bible colleges..”

I’m not even sure I want to continue conversation with this guy at this point, but I’m probably going to try at least one more email with a simple list of questions regarding what he believes and leave out my attempts to persuade him. I’ll let you know. Sorry for such a long post, but this was just too good not to share!

Dave M.

Here's a post from my wife's blog at www.kandicelynn.blogspot.com She suffers from a disease called ulcerative colitis and this was how our wonderful weekend was spent:

"Well....Last Thursday, I woke up with swollen glands for the third morning in a row. Something was definitely not right with me. David and I both called into work and we went to an urgent care facility. I did all the paperwork and sat in the doctor's office. When the doctor finally came in, he took one look at me and told me that I need to go straight to the hospital because there was no doubt that I was anemic. David took me to Beaumont hospital in Royal Oak (near work). I was admitted into the ER and the doc took some throat cultures and blood. About 40 Minutes passed and without saying a word, the nurse put me into isolation and made everyone around me wear a mask. The doctor came into my isolation room and advised that my blood levels are so low that I'm lucky I got in there when I did. Just to give you an idea....A woman's Hemoglobin level is normarlly12-14. Mine was at 4.9. I had virtually NO white blood cells (that's why I was put into isolation). Obviously, I was admitted to the hospital and a blood transfusion was given immediately. They started out with 3 bags of blood. Each bag taking 3 hours to empty into my veins. They tested my blood again, and my hemoglobin level was only raised to 7.7, so 2 more bags were given to me, which meant one more night in that dreaded place. Granted I was thankful they were saving my life, but trying to sleep in a hospital bed is nearly impossible. Especially since during the blood infusion, they have to check my Blood Pressure and Temperature EVERY 20 MINUTES!!!!!!!! Anyway, during my stay, I was visited by 3 different doctors....My regular doctor, my GI doctor, and the blood doctor. It was officially determined, the my medicine (6MP) made all my blood levels go down, and that I could of died with such blood levels. Needless to say I can't be on that medication anymore. On day 3, my regular doctor came to see me after my 2 more bags of blood, which now my hemoglobin was up to 9, and told me that I could go home, but that I can't go back to work until my white blood cell count came up a lot more. I have to go to his office to get my blood tested to see if my white count has risen and if I can go back to work. I can't be around anyone who might be sick, so that means that I'm house bound for a week. So I got home yesterday (Saturday) and I'm already stir crazy. I woke up this morning refreshed, and blessed to be alive. This was my official close to death experience and I pray it will be my last. So I will remain untreated for my UC until my body recovers from the anemia. My GI has advised me that he has run out of medicine options for me, and only advises that I get my colon removed at this point. Before that, he wants me to see a specialist at University of Michigan, which I definately plan on doing. Sorry for such a long post. Thanks for listening. "

Dave M.

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Using Our Gifts in Proportion to our Faith, Part Three
November 14, 2004 — Sermons Edition
By John Piper
Romans 12:3-8
For by the grace given to me I say to everyone among you not to think of himself more highly than he ought to think, but to think with sober judgment, each according to the measure of faith that God has assigned. 4 For as in one body we have many members,and the members do not all have the same function, 5 so we, though many, are one body in Christ, and individually members one of another. 6 Having gifts that differ according to the grace given to us, let us use them: if prophecy, in proportion to our faith; 7 if service, in our serving; the one who teaches, in his teaching; 8 the one who exhorts, in his exhortation; the one who contributes, in generosity; the one who leads,with zeal; the one who does acts of mercy, with cheerfulness.
Last time what I stressed is from this text is that the spiritual gifts of verses 6-8 are to be used in humility. Paul is continuing the exhortation of verse 3 that we should not think of ourselves more highly than we ought to think, but to think in accordance with the measure of faith God has assigned to us. In other words, the opposite of high self-regard is faith in Christ. The opposite of high self-regard is not mainly low-self-regard, though that is a needed starting place in view of our sin and God’s holiness. The opposite of high self-regard is high regard for Christ. The opposite of pride is not paralyzing self-condemnation, but liberating Christ-exaltation. Which means that the best way to use your spiritual gifts is to forget about yourself as your joy in Christ spills over in love to other people.
Then we saw the way this looks in verse 8 when Paul described how the last three gifts were to be used. Verse 8b: “the one who contributes, in generosity; the one who leads,with zeal; the one who does acts of mercy, with cheerfulness.” I think Paul’s point is: when you don’t think too highly of yourself, but you forget about yourself and are filled with love to Christ, your ministry has the character of overflow. In giving your joy in Christ overflows with generosity. In leading your joy in Christ overflows with zeal. In mercy your joy in Christ overflows with cheerfulness. These three words (generosity, zeal, joy) are meant to show us that Christian ministry is not duty-driven or begrudging. It’s the overflow of a self-forgetting, happy relationship with Christ.
Six Gifts of the Spirit
Now, let’s take one more pass at these six gifts of the Spirit in verses 7 and 8 before we move on to verse 9 next time.
Let’s look at three things. First, let’s look at the relationships among the gifts themselves and draw out an application for how to seek the gifts. Second, let’s look at the relationship between the gifts and ordinary Christian virtue, and draw out an application for what the gifts really are. And third, lets look at how each of these gifts might look here at Bethlehem.
1. The Relationships Among the Gifts Themselves
The main observation I want to make here is that these gifts overlap with each other and even include each other, and therefore are not mutually exclusive or even rigidly defined. For example, in 1 Corinthians 14:3 Paul says, “The one who prophesies speaks to people for their upbuilding and encouragement and consolation.” The word “encouragement” is the same word as “exhortation” here in Romans 12:8, “the one who exhorts, in his exhortation.” So here two gifts, exhortation (or encouragement) and prophecy overlap. Another example is Titus 1:9 which (literally) says that the elders should “exhort in sound teaching.” These are the same words that we find here at the end of verse 7 and the beginning of verse 8: teaching and exhorting. Only exhorting is said to use teaching. So again the gifts overlap.
And if you just look at the list itself, how would you precisely draw a line in verse 8 between contributing generously and doing acts of mercy cheerfully? Surely the one who is joyfully merciful is a generous person. So these two gifts overlap. Or take “service” at the beginning of verse 8. How will you distinguish “serving” from “doing mercy”?
My conclusion is that Paul does not intend to give us tightly distinguishable categories. The implication of this is that in seeking to receive and use spiritual gifts (which we should surely do, 1 Corinthians 14:1), we should not think mechanically, as if there is a set number, or that they have fixed boundaries, or that they come in separate packages, so that if you have one you can’t have the other, or that they come complete and in no varying proportions or mixtures. Don’t think like that.
Instead, leave to God how he will gift you and use you. Your combination of gifts may—probably will—be utterly different from anyone else’s. I doubt that any Christian has ever had only one spiritual gift, and I doubt that any Christian has ever had the same spiritual gift in the same degree. They come in degrees, and they come in mixtures. Instead of trying to figure out the definitions and boundaries and names and differences of your gifts, do this: Go back to verse 1 and hear the call to be mercy-dependent and mercy-loving because of how much Christ has done for you mercifully on the cross. Then go to verse 3 and surrender all high thoughts about yourself and look away with joy to the glories of Christ. Then begin to let this joy overflow in love for other people in all the ways you can. And the ways of love that seem more joyful and more fruitful are your gifts, whatever you call them or whatever mix they are of mercy and service and giving and teaching and exhorting and leading.
Now I have jumped ahead to the second point of the message.
2. The Relationship Between the Gifts and Ordinary Christian Virtue
I said let your joy in Christ overflow in love for other people in all the ways you can. And the ways of love that seem more joyful and more fruitful are your gifts. Where do I get that idea?
Well think with me for a moment about the relationship between these gifts and what all Christians are supposed to be like. Take the gift of “service,” for example, from the beginning of verse 7: “if service, in our serving.” Now the word for “service” here is the same word for “ministry” in Ephesians 4:12 where the pastors are supposed “to equip the saints for the work of ministry—service.” So all Christians are supposed to be involved in “service.” Yet it is called a spiritual gift of some.
Or take the gift of doing mercy at the end of verse 8. Well, we know that all Christians are supposed to be merciful. Jesus said, “Blessed are the merciful” (Matthew 5:7). And he told a parable about a person who was treated mercifully by a king and then choked his brother who owed him a few dollars—to which the king responded, “Should not you have had mercy on your fellow servant, as I had mercy on you?” (Matthew 18:33).
Or consider the gift of contributing. Paul says in 2 Corinthians 9:7 that all of us should be free and willing, liberal givers, “for God loves a cheerful giver.” And in Ephesians 4:28 Paul says, “Let the thief no longer steal, but rather let him labor, doing honest work with his own hands, so that he may have something to share [same word as Romans 12:8, “contribute”] with anyone in need.” So either every converted thief should have the gift of contributing, or contributing is an ordinary Christian virtue—which it is!
Or take the gift of exhortation in verse 8 (“the one who exhorts, in his exhortation”) and compare it to the command in Hebrews 3:13, “Exhort one another every day.” This is addressed to all in the church. We all have a Christian calling to exhort one another, whether we have a spiritual gift of exhortation or not.
So what shall we conclude from this observation that some spiritual gifts are things that God expects in some measure from all believers? Service, mercy, contributing, exhorting—they are all ordinary Christian virtues.
My conclusion is this: Some of these virtues come more joyfully and are more fruitfully for some than for others. When that happens I think we can call it a spiritual gift. In other words, it seems to me that some take unusual spiritual delight in serving, or giving, or doing mercy, or teaching, or leading, or exhorting. The Holy Spirit has shaped their hearts so that they find themselves unusually drawn to these things.
Or it may be that only for a specific season God may come upon a person for an unusual ministry of church leadership or financial contribution which is simply extraordinary. Then after that season the gifting (anointing, unusual inclination and empowerment) may subside. So I say that a spiritual gift in this sense is one of the Christian virtues that one has unusual joy and satisfaction in doing—either over a lifetime or for an unusual season.
Then I also use the word “fruitful.” If your activity is not bearing fruit in helping other people grow in faith, it’s probably not a spiritual gift. Spiritual gifts are not just natural abilities used in church. Spiritual gifts are Spirit enabled forms of love that over time build up other people. If you think you have the gift of exhortation but no one is helped by your words, you probably don’t. If you think you have the gift of teaching, but no one is growing in joyful grasp of the ways of God, you probably don’t. If you think you have the gift of service, but in your attempts you make others feel insulted, you probably don’t. In other words, one of the measures of our spiritual gifts is that others are spiritually helped. A spiritual gift is a fruitful form of love.
So my conclusion is that mercy and service and contributing and exhorting, as well as others, are ordinary Christian virtues that we should all have. But they become spiritual gifts when we find the virtues pouring out with unusual joy and with unusual fruitfulness for others.
So I think the way to seek these gifts is to pray broad, earnest prayers that God would make you joyful and fruitful in every form of Christian love. Lord help me to overflow joyfully in mercy and service and giving and exhorting, as well as in the more role-specific gifs of leading and teaching. Help me to be joyful and fruitful in all the manifold ways of love.
And I think it would be totally fitting that some of you would have a special burden to become especially gifted in one or the other. And so specific prayers would be fitting. Lord, grant me the gift of mercy. Make me delight more and more in acts of mercy and make me more and more fruitful in seeing others come to Christ as I show them mercy.
Or: Lord, I feel a great burden to be more and more fruitful in teaching and in exhorting. I want to see people profoundly changed in my teaching and in every exhortation that I make. Please grant me to overflow with more and more joy and power in teaching and in exhortation.
Which brings us to the last point.
3. How Would These Gifts Look Here at Bethlehem?
Here is one snapshot for each of these gifts.
Service, verse 7a: “if service, in our serving.” I suspect Paul has in mind here the practical, often lowly, ordinary needs of people. So my prayer is that God may continue to raise up a small army of people at Bethlehem who don’t seek the limelight, but have the gift of service: who joyfully and fruitfully serve. Who say: Is there a need I can fill? Is there a need for a dreamer and lover and mobilizer in the service of parking, to stand with a band of hearty souls in the winter wind and help guests and members find their way to a parking place? I would love to serve.
Teaching, verse 7b: “the one who teaches, in his teaching.” I pray two things. First, I pray that everyone who learns anything about God and his ways at Bethlehem would seek the gift to teach it to another. And second, I pray that all leadership at Bethlehem would lead by teaching and persuading, not by power and compulsion. May all leaders at every level pray for the gift of teaching.
Exhorting, verse 8a: “the one who exhorts, in his exhortation.” Amazingly in Philemon 1:8-9 Paul, the great apostle, who teaches with divine authority, writes to his friend, “Though I am bold enough in Christ to command you to do what is required, yet for love's sake I prefer to appeal [literally “exhort”] to you.” In other words, if the gift exhortation abounds in this way, Bethlehem will be motivated by love and not coercion. May the gift of exhorting abound and may all our ministry be love.
Contributing, verse 8b: “the one who contributes, in generosity.” The only way that this church survives and thrives with its $4.5 million church and mission budget and its $10 million campus-multiplying, church-planting Global Diaconate strategy for spreading a passion for God’s supremacy (called Treasuring Christ Together)—the only way we survive and thrive is that God does two things: he causes hundreds of you to delight in the ordinary, radical Christian virtue of proportionate, regular, sacrificial, cheerful giving. And, second, he give dozens of you the spiritual gift of contributing with extraordinary joyful and fruitful generosity (some are poor who have this gift, and some are rich). God knows who you are. And in the last day the books will be opened and you will see the fruit.
Leading, verse 8c: “the one who leads, with zeal.” Very simply, I pray that God will continue to give to this church a pastoral staff and a council of elders who have the gift of zealous leadership, that is, who lead with a burning zeal for Christ and for his word and for the mission of this church to spread a passion for the supremacy of God in all things for the joy of all peoples through Jesus Christ. Oh, may the Lord spare us lazy, coasting, sluggish, elders and staff. May he grant to us leaders with the gift of burning zeal to see the Twin Cities and the nations Treasuring Christ Together!
Doing mercy, verse 8d: “the one who does acts of mercy, with cheerfulness.” May the Lord make us all merciful. May we be a mercy-dependent, mercy-loving church that treasures Christ together above all. But also may the Lord raise up among us, as he is doing, more and more people who find their special joy and their unusual fruitfulness in showing mercy to the poor in Jesus’ name.
Lord, for your great name’s sake and for the good of the church and for the joy of all peoples, grant these gifts to abound. Amen.
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Using Our Gifts in Proportion to Our Faith: Part Two
November 7, 2004 — Sermons Edition
By John Piper
Helping People with All Your Heart by Grace Through Faith
Romans 12:1-8
I appeal to you therefore, brothers,by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. 2 Do not be conformed to this world,but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect. 3 For by the grace given to me I say to everyone among you not to think of himself more highly than he ought to think, but to think with sober judgment, each according to the measure of faith that God has assigned. 4 For as in one body we have many members,and the members do not all have the same function, 5 so we, though many, are one body in Christ, and individually members one of another. 6 Having gifts that differ according to the grace given to us, let us use them: if prophecy, in proportion to our faith; 7 if service, in our serving; the one who teaches, in his teaching; 8 the one who exhorts, in his exhortation; the one who contributes, in generosity; the one who leads,with zeal; the one who does acts of mercy, with cheerfulness.
If you are one of the hostages sitting in an orange suit somewhere in Iraq with five hooded and armed men before you, four with guns and one with a knife, you may, as a last resort say, “Mercy, mercy. Please, have mercy.” At that moment you may not be saying to them: “Yes, I a deserve to be beheaded, nevertheless I ask for mercy.” Instead, you may believe, rightly, that you do not serve to be beheaded by these men. What you probably mean when you say, “Mercy, mercy. Please, have mercy!” is: “Though I do not believe I deserve to die in this way, nevertheless, I do not appeal to justice. I do not appeal for what I deserve. I appeal for mercy.” Justice would set you free, but your captors do not believe that. So you are not appealing to that. You are trying another appeal: Mercy.
How much more, then, when you stand before a judge who is just and good, and who has found you guilty of a serious crime—and you really are guilty—will you appeal for mercy. You will say, “I know I am guilty. I committed the crime. I have no excuse. So I do not ask for justice. Justice would condemn me, and rightly. I simply ask, can the court have mercy in my case?”
And if it comes—if, against all expectation, the judge gives you mercy instead of justice, and lets you go free—you weep with joy as you walk out into the sunshine and sweet breezes of freedom.
That’s the kind of people Paul is talking to as he begins Romans 12. When he says in verse 1, “I appeal to you therefore, brothers, by the mercies of God . . .” he means all that he has said in Romans 1-11 is a description of the mercies of God. That’s the basis of the new life God calls you now to live. These mercies satisfied God’s justice because he poured out his wrath in the death his Son Jesus “so that he might be just and the justifier of the one who has faith in Jesus” (Romans 3:26).
Now, he says in Romans 8:1, “There is therefore . . . no condemnation for those who are in Christ Jesus.” So as those who have trusted Christ for the removal of God’s wrath and for the forgiveness of sin, and for the declaration that we, the ungodly, are righteous, Paul now says to us in Romans 12:1, “I appeal to you therefore, brothers, by the mercies of God . . .”
Everything in this chapter flows from the fountain of God’s mercy through the heart that is broken because of its sin, and that treasures God’s mercy more than anything in the world. When Paul says, “I appeal to you by the mercies of God . . .” he means: If you have tasted this mercy and treasure it as you ought, you will live like this.
So don’t treat this chapter as rules for earning God’s favor. Treat it as the fruit of enjoying God’s mercy. God gives his favor freely. You can’t earn it. You can only reject or treasure it. If you treasure it, you will not be conformed to this world but transformed in the renewal of your mind. All of life will change. That’s the point of verse 2. Your mercy-dependent, mercy-loving, mercy-treasuring mind will now be able to discern and embrace what is the will of God.
Humility and Lowliness of Mind Mark the Lover of Mercy
And the first thing Paul says about this mercy-dependent, mercy-treasuring mind is that it doesn’t think too highly of itself. Verse 3: “For by the grace given to me I say to everyone among you not to think of himself more highly than he ought to think . . .” Lowliness and humility are the first mark of those who have stood before the judgment seat of God, deserving hell, and heard the words, “There is no condemnation for those who are in Christ Jesus. You may go free. And before you go, know this: I have adopted you into my everlasting family. And now my Son will go with you all of your life to help you live as a mercy-treasuring heir of all I am and all I possess as God.”
Humility and lowliness of mind mark the lover of mercy. And the opposite of thinking too highly of ourselves in verse 3 is this: “. . . to think with sober judgment, each according to the measure of faith that God has assigned.” And he means faith in Christ.
In other words, the true measure of yourself is your measure of Christ. Think of yourself according to the measure of your faith, Paul says. Your self accords with your faith. Self is defined by its faith in Christ. And faith is a looking away from the self to Christ and his mercy. If Christ is more to you, you are more. If Christ is less to you, you are less. Your measure rises and your measure falls with your measure of him. Your valuing him is the value that you have.
This is the meaning of Christian humility. It is a kind of self-forgetfulness produced by treasuring Christ. The Christian alternative to thinking too highly of ourselves is mainly to think highly of Christ. Thinking about ourselves will produce pride or despair. And both are forms of unbelief. The gospel alternative to pride is not mere self-condemnation, but Christ-exaltation. The Christian triumph over pride is faith in Christ. Treasuring Christ—especially the mercy of Christ—above all the praise of men and above all the pleasures of earth is the triumph of Christian humility.
The Spiritual Gifts as Seen Through the Lens of Christ-Treasuring Humility
Now today we have arrived at verses 7-8. This is Paul’s list of spiritual gifts. We already dealt with the gift of prophecy (in verse 6), and now there are six more. The reason I have spent so much time emphasizing mercy-loving, Christ-treasuring humility is because this gives the focus of verses 7 and 8. I don’t think verse 7 and 8 will communicate what Paul wants to communicate unless we see them through the lens of Christ-treasuring humility.
Here’s what I mean. There is no main verb in the sentence that runs from verse 6 through 8. All the translations have to supply one. So, for example, the ESV says,
Having gifts that differ according to the grace given to us, let us use them [these words “let us use them” are supplied by the translator]: if prophecy, in proportion to our faith; 7 if service, in our serving; the one who teaches, in his teaching; 8 the one who exhorts, in his exhortation; the one who contributes, in generosity; the one who leads,with zeal; the one who does acts of mercy, with cheerfulness.
The problem with simply supplying “let us use them” is that it doesn’t mean much in verse 7: “If service [let us use it] in our serving; the one who teaches [let him use it] in his teaching; the one who exhorts [let him use it] in his exhortation.” That seems pointless. Why say, “Use your serving gift in serving, and use your teaching gift in teaching, and use your exhorting gift in exhorting”? Where else would you use them?
So what I am suggesting is that Paul is not simply saying “use them,” but use them “humbly”. Use them as the expression of mercy-dependent faith. Use them as the overflow of treasuring Christ. The reason I suggest this is that (1) simply saying “serve in your serving” seems empty, and because (2) the whole thrust of the chapter so far is the mercy-dependent humility and lowliness of the renewed mind in Christ.
So my paraphrase of verses 6-8 would be:
Having gifts that differ according to the grace given to us, let us use them humbly, if prophecy, in proportion to our faith; 7 if service, let us use it with mercy-dependent humility in our serving; the one who teaches, let him use his teaching gift with mercy-dependent humility in his teaching; 8 the one who exhorts, let him exhort with mercy-dependent humility in his exhortation; the one who contributes, let him contribute with mercy-dependent humility and thus with generosity; the one who leads, let him lead with mercy-dependent humility and thuswith zeal; the one who does acts of mercy, let him show mercy with mercy-dependent humility and thus with cheerfulness.
Why Humility Is Crucial for the Spiritual Gifts
Now let’s look at just two reasons why this focus on humility is so crucial for Paul right here in this list of gifts.
1. Unity in Diversity Requires Mercy-Loving, Mercy-Dependent Humility
First, notice that all these gifts imply that someone is on the receiving end of these gifts. Look at verse 7. If someone is serving, someone is in need of service. if someone is teaching, someone knows less and is being taught. Verse 8: If someone is exhorting, someone is in need of exhortation. If someone is contributing, someone is in need of help. If someone is leading, someone is being led. If someone is showing mercy, someone is hurting and in need of mercy.
You see immediately the need for humility. Humility to give without pride; humility to receive without self-pity. God has willed that there be diversity in the body of Christ. That is plain from verse 3 where it says God assigns different measures of faith. And it is plain from verses 4-5 where it says that the church is like a human body with different members. God plans diversity in the church, even spiritual diversity. And I think the main reason is that when diverse people harmonize by the power and mercy of Christ, Christ is more exalted than if people attain unity in Christ who are all the same.
But unity in diversity is impossible without mercy-loving, mercy-dependent, Christ-treasuring humility. And the place it is needed most is in those who seem to have strength—the one who serves, the one who teaches, the one who exhorts, the one who contributes, the one who leads, the one who shows mercy. These all seem to be acting out of strength. They all are relating to others who are in need of their ministry. And that is a dangerous place to be. It can lead quickly to pride.
That is why I think Paul is not done with his emphasis on humility in verse 3 when he gets to the gifts in verses 6-8. His main point is: mercy-dependent, mercy-loving, Christ-treasuring people, saved by the mercy of God, are being renewed in their minds, and the first thing he mentions is: they don’t think more highly of themselves than they ought. And now he says: All of you who use your gifts for others, do it with deep humility, knowing that you too are dependent on mercy. That is, do it in proportion to your faith (vv. 3, 6); do it in childlike reliance on Christ.
So, Bethlehem, let us be mercy-dependent, mercy-loving, Christ-treasuring body of servants to one another. Serve, teach, exhort, contribute, lead, do acts of mercy. And in it all, know that all that you have and are, you have and are because of God’s amazing mercy.
2. Christian Humility Is a Self-Forgetting Happiness in Christ
That leaves one more reason to see for why Paul puts the emphasis on mercy-loving humility in his list of gifts. The reason is that Christian humility is a self-forgetting happiness in Christ. And this humble happiness in Christ is exactly what unleashes the kind of ministry God values—the spirit and attitudes of ministry, not just its task and function. This humility unleashes the spirit and attitude of ministry that loves people best and exalts Christ best.
Remember, humility is not mainly self-condemnation (there is plenty to condemn in ourselves, and if we think about it we should do it), but little ministry is produced with that kind of self-focus. What unleashes ministry is the positive side of humility: the overflow of humble joy in the mercy of Christ. Remember, the opposite of pride is mainly treasuring Christ. The kind of ministry Paul wants us all to be involved in is not calculated, careful, measured, self-protecting, self-advancing ministry. He wants us to be free and eager and lavish. This only comes from humble, self-forgetting hearts who are overflowing with joy in Christ.
It Is Not Just That We Use Our Gifts, But How We Use Them
I think this is why Paul broke his pattern in the last three gifts of verse 8. Instead of saying, “the one who contributes, in his contributing; the one who leads, in his leading; the one who does acts of mercy, in his acts of mercy,” which is what he had been saying, he says, “the one who contributes, in generosity; the one who leads,with zeal; the one who does acts of mercy, with cheerfulness.”
What matters to God is not merely that we use our gifts, but how we use them—the spirit, the attitude. What matters is not merely that we give and lead and show mercy. What matters to God is free and lavish generosity in our giving. What matters to God is passion and eagerness and zeal in our leadership. What matters to God is gladness and cheerfulness and joy in our mercy.
And my point—and I think Paul’s point—is that these are the overflow of mercy-dependent, mercy-loving, self-forgetting, Christ-treasuring humility.
Is this not what we need at Bethlehem? And isn’t this what the world needs? Not just philanthropists. Not just leaders. Not just do-gooders to the poor. The church and the world need people who have trembled in the courtroom of God as guilty sinners; who have heard the joyful sound of mercy from the bench of the Judge: “You may go free; my Son paid your debt”; who are therefore mercy-loving, mercy-dependent, Christ treasuring people; and who therefore overflow not just with contributions but self-forgetting, lavish contributions; and who don’t just lead, but lead with self-forgetting zeal and passion for the cause of Christ; and who don’t just do mercy, but love mercy and do it with self-forgetting joy.
That is what we need because that is what will show how valuable Christ is. He gets the glory, we get the joy.
A Song From Romans 12:7-8
O Jesus, take my bent away For thinking much of me,And kill my pride, and from this day With mercy make me free.
O Jesus, grant the gift to see The treasure that you are,And as the night eclipses me, O be my Morning Star.
And now if I should serve, or lead, Or give, or mercy show,O Jesus, let my love be freed, And like a river flow.
O Jesus, be the treasure of My heart and all I do,And may the river of my love Alone make much of you.
Words by John Piper© 2004 John PiperSung to the tune of “The Glory of the Cross” by Bob Kauflin© 2000 PDI Praise (BMI)

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As a person who considers himself both reformed and charismatic, I stand sometimes in "no man's land" drawing fire from both sides and from another side which I often underestimate. My reformed brothers and sisters would say that I am exalting extra-biblical revelation over Scripture. My charismatic brothers and sisters say that I am not being true to the free will of man. The side that I often underestimate is the side of my friends who are primarily Baptist in their doctrine. They think that I have gone off the deep end in regards to Calvinism and the gifts of the Spirit and they want to emphasize the aproachableness of the gospel. So here I am, unashamedly Baptist in regards to believer's baptism, unashamedly reformed as I hold to the soveriegnty of God in all things, and unashamedly charismatic as I believe that all of the gifts of the Spirit are available for our use today. As I once wrote, "I can only be true to what I believe the Scripture says and continually ask the Holy Spirit for guidance."
Recently, in an email discussion between G.I. Williamson and a member of a Yahoo group that I belong to called "Reformed Charimatic", Williamson said that a person could not hold to the Westminster Confession of Faith and be a charismatic:

"This message is primarily to those of us on this list who hold the Westminster Standards as our subordinate standard of doctrine (subordinate to sacred Scripture of course). Those on the list who are familiar with the WCF but do not hold to it are also encouraged to reply.Grace and peace be yours in abundance:

I was engaged in an email debate with G.I. Williamson and he told me that Chapter 1, section 10 of the WCF requires those that hold to the WCF to be Cessationists.

'The supreme judge by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Spirit speaking in the Scripture.'

I might be dense, but I don't see how this would in any way require us to be Cessationists. Though this does raise some interesting questions.How does this relate to Charismatic manifestations? What exactly are "private spirits"?Does our Charismatic position lessen our committment to the suffiency of Scripture? And the all important question: how does a Reformed Charismatic in the Orthodox Presbyterian Church convince his Presbytary his views do not go against the WCF and Reformed Theology in general? This question may be unanswerable. Any wisdom you all have would be most appreciated. May our awesome and holy God draw you closer to Himself."

Just to let you know, from his website, "G. I. Williamson received the B.D. degree from Pittsburgh-Xenia Theological Seminary. He has served congregations of the old United Presbyterian Church of North America, the Associate Reformed Presbyterian Church, the Reformed Presbyterian Church of North America, the Reformed Churches of New Zealand and the Orthodox Presbyterian Church. He is author of popular study guides to the Westminster Confession of Faith, the Shorter Catechism and the Heidelberg Catechism, and is presently editor of Ordained Servant, a journal for elders and deacons. "

A man who has become a friend of mine and one who I had quote here often as well as look to him for guidance, answered my friend this way:

G. I. Williamson is a gifted teacher of God's Word and a faithful Christianpastor -- I was his immediate successor as pastor of a church in Kansas overthirty years ago -- I have also greatly profited from many things that hehas written. But, like the rest of us, he sometimes is incorrect, and thisis one of those times. His understanding of _The Westminster Confession_ isslightly skewed at this point. Why do I say that?

First of all, I believe that the five solas of the Reformation areabsolutely basic and fundamental: _Sola Gratia, Solo Christo, Sola Fide,Soli Deo Gloria_ and especially _Sola Scriptura_. _Sola Scriptura_,Scripture Alone, means that only the Bible is infallible and therefore onlyits teachings can bind people's consciences as the Word of God. Bothindividual Christians and the Church should be guided by many things inaddition to Scripture, but we judge these other things by Scripture, andnothing sits in judgment of Scripture. For example, when I read theScriptures, I make use of some of the following on a daily basis:translations into my native tongue, English; Greek, Hebrew and Aramaiclexicons, grammars and word studies; historical and archaeological texts;biblical and systematic theologies; creeds and confessions composed downthrough the ages; and commentaries on the biblical text. As I go about making decisions in my everyday life, in addition to making use of theabove, I consult with my doctor about diabetes, airline schedules abouttravel, consumer reports about possible purchases and many other things. If somebody is praying for me and tells me that they believe they have aword from the Lord for me, I take it seriously. I'll pray about it,evaluate it by the Scriptures and maybe consult with my wife and a fewfriends about it, but I will never take it as the Word of God, infalliblybinding my conscience to obedience. My view of these things is that of the _Westminster Confession of Faith_, asit has been historically understood. The Reformed tradition embraces the doctrine of _Sola Scriptura_ as overagainst the wild Antinomian cults that sprang up during the religiousferment of the Reformation, on the one hand, and over against the RomanCatholic idea that Scripture is simply part of the authoritative Tradition of the Church, on the other. That Tradition, according to Rome, not only gave the Church the Bible, but continues to produce out of itself newdoctrines to be added to the corpus of truth that Christians are to receive today, doctrines such as: seven sacraments, indulgences, purgatory, the Papacy functioning as the successor of the Apostle Peter, Papal infallibility, and the immaculate conception, perpetual virginity andassumption of the Virgin Mary, to heaven as the Mediatrix of All Graces andQueen of Heaven._Sola Scriptura_ does not mean that God stopped speaking to people after hecompleted his Revelation in Scripture. It means that of all the ways thatGod guides us, there is only one that he has guaranteed to us is always his reliable, only one of which we may say without doubt that it is God's Word,and therefore there is only one infallible Yardstick. Thus only the Biblecan bind the conscience of the believer in terms of what he must believe andhow he ought to live.

The entire first chapter of the _Westminster Confession of Faith_ isrelevant to this topic, in particular paragraphs one, six and ten."Although the light of nature, and the works of creation and providence doso far manifest the goodness, wisdom, and power of God, as to leave menunexcusable; yet are they not sufficient to give that knowledge of God, andof his will, which is necessary unto salvation. Therefore it pleased theLord, at sundry times, and in divers manners, to reveal himself, and todeclare that his will unto his church; and afterwards, for the betterpreserving and propagating of the truth, and for the more sure establishmentand comfort of the church against the corruption of the flesh, and themalice of Satan and of the world, to commit the same wholly unto writing:which maketh the Holy Scripture to be most necessary; those former ways ofGod's revealing his will unto his people being now ceased." (Confession, I,i.)
"The whole counsel of God concerning all things necessary for his own glory,man's salvation, faith and life, is either expressly set down in Scripture,or by good and necessary consequence may be deduced from Scripture: untowhich nothing at any time is to be added, whether by new revelations of theSpirit, or traditions of men. Nevertheless, we acknowledge the inward illumination of the Spirit of God to be necessary for the savingunderstanding of such things as are revealed in the Word: and that there aresome circumstances concerning the worship of God, and government of thechurch, common to human actions and societies, which are to be ordered bythe light of nature, and Christian prudence, according to the general rulesof the Word, which are always to be observed." (Confession, I, vi.)
"The supreme judge by which all controversies of religion are to bedetermined, and all decrees of councils, opinions of ancient writers,doctrines of men, and private spirits, are to be examined, and in whosesentence we are to rest, can be no other but the Holy Spirit speaking in theScripture." (Confession, I, x.)

A facile reading of these paragraphs, outside of their historical contexts,particularly the last clause of the first one, has lead some Presbyteriansactually to believe that the Confession teaches and requires cessationism.However, an examination of the teachings of the theologians who helped toproduce the document should give us sufficient pause that we slow down andread these paragraphs more carefully. Consider, for example, these wordswritten around the time of the Assembly by Samuel Rutherford, a majorinfluence there, that the gift of prophecy, including foretelling thefuture, continues after the closing of the canon of Scripture. However, he distinguishes between immediate inspiration, which produced the Bible, and this other guidance which was not infallible:"Of revelations extraordinary of men in our ages not immediately inspiredand how they are charactered from Satanicall Revelations"There is a 3 revelation of some particular men, who have foretold things tocome even since the ceasing of the Canon of the word, as _Iohn Husse,Wickeliefe, Luther_ have foretold things to come, and they certainely fellout, and in our nation of _Scotland_, M. _George Wishart_ foretold that_Cardinall Beaton_ should not come out alive at the Gates of the Castle ofSt. _Andrewes_, but that he should dye a shamefull death, and he was hangedover the window that he did look out at, when he saw the _man of God_ burnt,M. _Knox_ prophecied of the hanging of the _Lord of Grange_, M. _Ioh.Davidson_ uttered prophecies, knowne to many of the kingdome, diverse Holyand mortified preachers in _England_ have done the like . . . .. Theseworthy reformers tye no man to beleeve their prophecies as Scriptures .. . .they never gave themselves out as organs immediately inspired by the _HolyGhost_ . . . yea they never denounced Iudgement against those that beleevednot their predictions, of these particular events & facts . . . ..." (_sic_.throughout) (Samuel Rutherford, _A Survey of the Spirituall AntichristOpening the Secrets of Familisme and Antinomianisme in the AntichristianDoctrine of Iohn Saltmarsh, and Will. Del, the Present Preachers of the ArmyNow in England, and of Robert Town, Tob. Crisp, H. Denne, Eaton, and Others.In Which Is Revealed the Rise and Spring of Antinomians, Familists,Libertines, Swenck-feldians, Enthysiasts, & c. The Minde of Luther a MostProfessed Opposer of Antinomians, is cleared, and Diverse ConsiderablePoints of the Law and the Gospel, of the Spirit and Letter, of the TwoCovenants, of the Nature of Free Grace, Exercise Under Temptations,Mortification, Justification, Sanctification, are Discovered_, (London,1648), p. 42) (I have this interesting work in my library; it and many otherout of print Puritan works can be obtained through University Microfilms ofAnn Arbor, Michigan.)Because the Bible is the only revelation from God which he has left to theChurch as an infallible and authoritative rule, only its teachings can beimposed on other people. Here, says Samuel Rutherford, is the differencebetween the Reformers and the Enthusiasts: both believed that God wasdirecting them, but the Reformers never presented their prophecies to peopleas something which was infallible or binding on the consciences ofbelievers. The Enthusiasts, on the other hand, claimed the same kind ofimmediate inspiration as that of the authors of Scripture and thereforedemanded that their prophecies be received on a par with Scripture.(_Ibid._, p. 43.)Samuel Rutherford was a major influence on the Confession. Scotland sentsix representatives to the Assembly -- two laymen: Lord John Maitland andSir Archibald Johnston -- and four ministers: Alexander Henderson, GeorgeGillespie, Samuel Rutherford, and Robert Baillie. The four ministersrepresented the best theological minds of Scottish Presbyterianism at thetime. Rutherford's _Lex Rex_, published one year into the Assembly, in 1644,was a major apologetic work against Stewart absolutism, something vital toParliament. Furthermore, one of the reasons that the Scots weredisproportionately influential was that the English Parliament was verydependent on the military support of Scotland to hold Charles I in check.What that means is that when Samuel Rutherford published his book thatteaches that God continues to speak to people after the completion of thecanon of Scripture, he was not outside the mainstream of Seventeenth CenturyReformed thinking, at least in terms of the British Isles. It is noteworthythat the book was published within one year of the completion of the creedaldocuments of the Westminster Assembly. He published it in 1648; theConfession was completed in 1646, and the Larger and Shorter Catechisms in1647. Rutherford's views that God still sometimes foretells the future istherefore not only not contrary to the Confession of Faith, it is within themainstream of Puritan-Presbyterian-Reformed thinking. Once one hasunderstood Rutherford, one is able to understand the first chapter of theConfession without reading into it the incorrect views of the godly scholarBenjamin B. Warfield. I do not mean this as an attack on Dr. Warfield; Istill read his works with great profit, but he did misunderstand theWestminster Standards at this point.If we look more carefully at paragraphs one, six and ten, we will see whatit is that is no longer being revealed to the Church. Paragraph one states,"those former ways of God's revealing his will unto his people being nowceased."Most people lift that clause out of its grammatical moorings, and completelydistort what it is stating, but one must notice how it is part of a largerstatement and must be understood in its context: "his will" refers back to"the same," which points back to "that his will unto his church," whichrefers to "that knowledge of God, and of his will, which is necessary forsalvation." In other words, we do not need the "traditions" of aninfallible Church or the wacky "new revelations" of the Antinomians to tellus what is necessary for salvation. All that we need to know about that hasbeen written in the Bible, where the Apostolic gospel has been depositedonce and for all. As such, this clause is stating that the canon is completeand that the Bible gives us all we need to know in order to go to heaven.It is not denying God's continued use of certain methods of guidance, onlythat he is not using them to impart further propositions to the Christianfaith or in such a way that what is communicated is universally binding onthe Church. As Jude affirmed, the corpus of Christian truth, the Faith, hasbeen "once for all delivered to the saints." (Jude 3.)Paragraph six expands this understanding:"The whole counsel of God concerning all things necessary for His own glory,man's salvation, faith and life, is either expressly set down in Scripture,or by good and necessary consequence may be deduced from Scripture: untowhich nothing at any time is to be added, whether by new revelations of theSpirit (against the Antinomian fanatics) or traditions of men (against Romanand Anglo Catholicism)." (Confession, I, vi.)The Westminster theologians understood that both the traditions of men andnew revelations of the Spirit were being touted as God's truth to bind theChurch. As over against such, they lifted up the Scripture as theinfallible Word of God, with nothing on its par and nothing to be added toit.Paragraph ten sums up the Reformed position:"The supreme judge by which all controversies of religion are to bedetermined, and all decrees of councils, opinions of ancient writers,doctrines of men, and private spirits, are to be examined, and in whosesentence we are to rest, can be no other but the Holy Spirit speaking in theScripture. Matt. 22:29, 31; Acts 28:25; I John 4:1-6." (Confession, I.,x.)We should understand the phrase "all decrees of councils, opinions ofancient writers, doctrines of men" as referring to the "traditions of men"in paragraph six, while "private spirits," points back to the "newrevelations of the Spirit" mentioned there. The proof texts corroboratethis, because the Westminster theologians listed 1 John 4:1-6 there, whichsays:"Dear friends, do not believe every spirit, but test the spirits to seewhether they are from God, because many false prophets have gone out intothe world. This is how you can recognize the Spirit of God: Every spiritthat acknowledges that Jesus Christ has come in the flesh is from God, butevery spirit that does not acknowledge Jesus is not from God. This is thespirit of the antichrist, which you have heard is coming and even now isalready in the world. You, dear children, are from God and have overcomethem, because the one who is in you is greater than the one who is in theworld. They are from the world and therefore speak from the viewpoint ofthe world, and the world listens to them. We are from God, and whoeverknows God listens to us; but whoever is not from God does not listen to us.This is how we recognize the Spirit of truth and the spirit of falsehood."John, writing at the end of the first century, does not tell us to rejectcontinuing revelations; he tells us to test these revelations by theYardstick, or canon, of Truth, the Apostolic Faith, which is now containedin its entirety in the Holy Scriptures alone._Sola Scriptura_ is a vital truth -- indeed, one may say it is thefundamental of fundamentals of Presbyterianism and the Reformed Tradition --that the Bible is infallible and only its teachings can be imposed onpeople. This is what separates Reformed people from many other Christians:we allow for true liberty of conscience and forbid all non-biblical rules,and not simply anti-biblical rules from the life of the Church, because webelieve that the Church is limited to the written Word in what it requiresof people.However, I submit that a Reformed view of preaching ultimately leads to abalance between the extremists in both the Cessationist and non-Cessationistcamps, because preaching is more than the intellectual study and applicationof the intellectual content of what the Bible teaches; I submit thatpreaching is Christ himself speaking to the people of God through the HolySpirit illuminating and applying the Scriptures. As the late John Murraywrote: "The implication is that *Christ speaks in the gospel proclamation*. . . .. The dignity of the messengers . . . is derived from the fact thatthey are the Lord's spokesmen. In the last clause of verse fourteen theapostle is thinking of the institution which is the ordinary and mosteffectual means of propagation of the gospel, namely, the official preachingof the Word by those appointed to this task." (John Murray, _The Epistle tothe Romans_ (Grand Rapids, 1968), Vol. II, pp. 58, 59. emphasis mine.)Professor Murray is saying that it is Christ Jesus himself who is the realpreacher one hears when he hears real preaching. His view is clear in themodern translations of Romans 10:14. The rules of Greek grammar establishthis idea unequivocally."The classical rule for . . . [the Greek word to hear] is: the person whosewords are heard stands in the genitive [this is the case in Romans 10:14],the thing (or person) about which one hears in the accusative . . . .." (F.Blass, A. Debrunner, and R. Funk, _A Greek Grammar of the New Testament andOther Early Christian Literature_, (Chicago, 1960), p. 95.)Something supernatural happens in true preaching: "A preacher is not aperson who merely speaks concerning Christ, but one through whom it pleasesChrist Himself to speak and to cause His own voice to be heard by Hispeople. The thing that matters in any sermon is whether we hear the voiceof Jesus say: 'Come unto me and rest;' whether we hear Him say, 'Repent andbelieve;' whether His voice resounds in our deepest soul, 'Your sins areforgiven, and I give unto you eternal life.' . . . Preaching as to itscontents is strictly limited to the Word of Christ in the Bible. Thepreacher has nothing of his own to deliver, strictly nothing. When hedelivers a message of his own, apart from the Word of Christ, he ceases tobe a preacher. A preacher, therefore, must proclaim the whole counsel ofGod unto salvation as contained in Holy Writ." (Herman Hoeksema, _ReformedDogmatics_ (Grand Rapids, 1966), pp. 638, 639.)Preaching is a form of the Word of God: "Here, the word of God is to beunderstood as the word as it reaches men, not as _scripture_ in the specificsense of the term, but as the word _drawn from_ scripture, assimilated bythe conscience of the Church *under the direction of the Holy Spirit*, andspread abroad to the motleyest of men in the form of preaching,exhortations, addresses, messages, training, instruction, books, pamphlets,and tracts. In each of these cases, the word of God accomplishes aparticular work. *Whatever its form, God always stands behind his word.*It is he who causes it to touch men and calls them in this way to conversionand life." (Pierre Ch. Marcel, _The Relevance of Preaching_, (Grand Rapids,1963), p. 18. italicized words: emphasis the author's. boldfaced words:emphasis mine.)The Bible is the fixed, solid standard, but without the anointing of theHoly Spirit it does not impart life. Those of us who hold to the same highview of the inspiration of the Scriptures as did the Pharisees, must notmake their mistake about the source of life and power: "You diligentlystudy the Scriptures because *you think that by them you possess eternallife.* These are the Scriptures that testify about *me*, yet you refuse tocome to *me to have life*." (John 5:39, 40.) For the Christian, whether heis sitting under preaching, engaged in his own private study of Scripture orseeking a deeper understanding of Scripture from the writings of believersover the past two thousand years, it is the Lord Jesus himself who is theheart of the matter and not simply adding to our biblical and theologicalknowledge, as Saint Paul tells us about himself, "That I may know him, andthe power of his resurrection, and the fellowship of his sufferings, beingmade conformable unto his death . . ." (Philippians 3:10.)As a Presbyterian minister, I stand within the historic, mainstream, whichaffirms that God can still speak today -- indeed, which understands that hestill speaks in preaching, which is the primary way that God confrontspeople with his Word -- but which also affirms that there is but one rule orstandard for how we ought to believe and how we ought to live, HolyScripture.Presbyterians are the heirs of godly ministers such as the "prophet,"Alexander Peden, who foretold numerous future events. I would submit thatsixteenth and seventeenth century Calvinism, particularly involving theScots and the French -- the French Reformed Church, the Huguenots, whoexperienced the gift of tongues centuries ago -- was much more liberatedwith regard to the work of the Holy Spirit than the modern, conservativebranch of the Presbyterian stream with its roots in American Fundamentalism.In many quarters of the Reformed world, we have lost a measure of ourheritage and sold a bit of our birthright for a mess of intellectualisticporridge, producing an intellectually sound Church, which often seems tooffer its adherents little more than stoical resignation in the face of thetidal wave of chaos that is coming on the Western world.

Cordially in Christ,

Bob Vincent