Reformed Baptist

CCF Episode Twenty-One: The Gospel According to the 1689

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CredoCovPodcastMaster

In this episode, Billy and JD sit down to discuss the gospel as it is summarized in The Baptist Confession.

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There is a chapter in The Baptist Confession called “Of the Gospel and the Extent of the Grace Thereof.” Quite a mouthful, ay? Anyway, I just wanted to make note of it, since we really didn’t take time to explore it in this episode. It’s there. Perhaps the reason we don’t spend a whole lot of time on discussing that one chapter is because we see it primarily as functioning as a type of summary of the confession itself, insofar as the confession is a summary of the gospel and its implications. Anyway, if you’d like more reading on this chapter, check this out from Dr. Bob Gonzales:

This chapter on “the gospel” is not found in the Westminster Confession. The Congregationalists added this chapter to the Savoy Declaration, and the Baptists incorporated it into their Confession.” Read more…

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The book we skimmed over:

BaptistConfessionLeather1689

 

The Baptist Confession & The Baptist Catechism
edited by James Renihan

We’d love your participation. Contact us with your comments and questions about the confession’s contents:

“Yes, child, if you believe in the Lord Jesus Christ you will be saved.”

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Since I’m not watching the World Cup and just watching my Texas Rangers continue to struggle with injuries (it is still baseball season. I don’t know what I will be watching in October.), I wanted to say I just read Mark Jones’ latest blog post over at Reformation21. He asked “If you are a Christian parent with young children, do you consider your children to be Christians?” My initial answer is no. But then my second answer would be, “Can they and have they believed in the Lord Jesus Christ for justification?” Let me say at the outset I am a Reformed Baptist.

I do not hold to an age of accountability, yet I find it hard to believe that my 7 month old child could grasp and comprehend her sinfulness and my plea for her to believe and trust in the Lord Jesus as the Christ, the Son of the Living God, or to be as believing Thomas when he said upon seeing Jesus, “My Lord and my God.” That would be the simplest belief one would need to state in order to be saved.  I know my daughter cannot say this and believe with any assurance at this point in her life, yet even now I call on her to repent. This is mostly so that I will be in the habit of leading her to Christ, and also to cultivate this in her from a very early age. Pastor Jones also states that when thinking about this issue the Presbyterians were “judging this to the terms of the covenant.” Again, as a Reformed Baptist, I whole heartedly agree. So I must ask the question: “Which covenant?” Jeremiah 31:31-34 says:

31 “Behold, days are coming,” declares the Lord, “when I will make a new covenant with the house of Israel and with the house of Judah, 32 not like the covenant which I made with their fathers in the day I took them by the hand to bring them out of the land of Egypt, My covenant which they broke, although I was a husband to them,” declares the Lord. 33 “But this is the covenant which I will make with the house of Israel after those days,” declares the Lord, “I will put My law within them and on their heart I will write it; and I will be their God, and they shall be My people. 34 They will not teach again, each man his neighbor and each man his brother, saying, ‘Know the Lord,’ for they will all know Me, from the least of them to the greatest of them,” declares the Lord, “for I will forgive their iniquity, and their sin I will remember no more” (NASB).

The New Covenant in the blood of Christ says that God will be their God and they shall be my people. They will not teach…each man…to know the Lord, for they will all know Me…” This tells us that there will not be a mixed people. We shall not have to teach those in the covenant to know the Lord. They will know the Lord and be part of His covenant people. This is the foundation of the New Covenant. The Covenant promises will be found in those who have God’s law written on their heart because their sin is forgiven and not remembered for it was nailed to the cross of Christ. Knowing this, we can now answer Pastor Jones questions. He asks 5:

When my children sin and ask forgiveness from God, can I assure them that their sins are forgiven?”

Yes, the same way you would with an adult. Our justification is in Christ alone. Those who had the faith of Abraham are the ones who are the children of Abraham. Chapter 14, paragraph 2 from the Second London Confession quoting the Westminster states of the grace of saving faith the following, “By this faith, a Christian believeth to be true whatsoever is revealed in the Word, for the authority of God Himself…acteth differently, upon that which each particular passage thereof containeth; yielding obedience to the commands, trembling at the threatenings, and embracing the promises of God for this life and that which is to come: But the principal acts of Saving Faith have immediate relation to Christ, accepting, receving, and resting upon Christ alone for justification, sanctification, and eternal life by virtue of the covenant of grace(italics are my emphasis and bold is added in the Baptist Confession).” If your child can believe in Jesus Christ for justification, sanctification and eternal life then you can tell them their sins are forgiven. When can they believe this? The earlier the better, and all Christians have the solemn obligation and command to raise our children in the nurture and admonition of the Lord.

When I ask my children to obey me in the Lord should I get rid of the indicative-imperative model for Christian ethics? On what grounds do I ask my three-year old son to forgive his twin brother? Because it is the nice thing to do? Or because we should forgive in the same way Christ has forgiven us?”

No. We instruct our children to “forgive us our debts as we forgive others.” Our forgiving others is to be based on the forgiveness found in the Lord Jesus Christ. All of this is a tool to evangelize our children. The way our children treat their siblings is an opportunity to show how we are rebel children in Adam and that reconciliation with God means reconciliation in our elder brother Jesus. Only when we have true forgiveness can we forgive others. We must tell our children to come to the Father in the name of Jesus Christ and only then can we forgive in the same way God has forgiven us.

Can my children sing ‘Jesus loves me, this I know’ and enjoy all of the benefits spoken of in that song? (‘To him belong…He will wash away my sin’)”

No. Unless they trust in Christ alone for the receiving of those benefits. Chapter 11 in the Second London Confession and the Westminster: “Those whom God effectually called, He also freely justifieth, not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; not for anything wrought in them, or done by them, but for Christ’s sake alone; nor by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness, but by imputing Christ’s active obedience unto the whole Law, and passive obedience in His death, for their whole and sole righteousness, they receiving and resting on Him and His righteousness, by faith; which faith they have not of themselves, it is the gift of God (bold section added by Savoy and Second London Confessions).” We should teach them the song, but they can only sing it with a true, saving faith when they’re resting on Christ alone.

When my children pray during family worship to their heavenly Father, what are the grounds for them praying such a prayer? Do they have any right to call God their ‘heavenly Father’? Do non-Christians cry ‘Abba, Father’ (Rom. 8:15)?”

Here is how one has the grounds to call out to the heavenly Father: “But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God” (John 1:12-13; NASB). We must evangelize our children and yet instruct them to pray as Jesus instructs people to pray. One need only be born again to have the right to call God Heavenly Father. All people have an interest and command in calling out to God as He has revealed Himself. The only way one has the right if He has been born again.

Should I desire that my children have a “boring” testimony? (Though a testimony to God’s covenant promises can never be boring, of course). Is it not enough for them to simply say each day that they trust in Christ alone for their salvation?”

The only desire a parent should have regarding the testimony of our children is that they know God and are known by Him. This comes from an effectual call to God’s elect in Christ in the Covenant of Grace who receive and rest upon Christ alone whereby they become children of the Heavenly Father and can only then have   assurance by loving Him and keeping His commandments.

Thank you Pastor Jones for asking these questions. Even as a Baptist I ask these questions. On the judgment of charity, I call upon my child (Lord willing my wife and I may be able to say children) to call upon the Lord Jesus Christ as Peter did to those who heard him preach and they will be saved and can sing and know for sure “Jesus loves me.” We both have become convinced of this position because we believe “for the Bible tells me so. We are weak and He is strong.” I’m thankful for your work. I don’t consider myself wiser than you. I am simply answering as a convinced Reformed Baptist how I deal with these questions. We still are brothers in Christ and long for the day when all is set right and we know finally who belongs to the Lord. Until that day, Maranatha! Come Lord Jesus Come!

(In case all have forgotten, it is baseball season. I’ll be watching my Texas Rangers until the end of September. October looks like it may be out of sight.)

[Redux] CCF Episode Twenty: Christianity and the Arts (Part Two)

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CredoCovPodcastMaster

Earlier today, I posted the podcast for this week, but not really. The file I embedded was the one from two weeks ago. However, if you listened to that one (Christianity and the Arts, Part One), it should serve as a good refresher before listening to this week’s episode: Part Two. Enjoy.

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In this episode, Billy and JD sit down to discuss movies, Christian liberty, and paintings. Featuring audio excerpts from the motion pictures Chariots of Fire, October Baby, and Bella.

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Chariots of Fire

October Baby

Bella

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Book Review: The Creedal Imperative by Carl Trueman

/ William F. Leonhart III / Leave a comment

Many of you are no doubt aware that we have already traversed much of the subject matter of The Creedal Imperative over at The CredoCovenant Fellowship. Hopefully my review of it here will inspire a few more to pick a copy of it and read along with us in those episodes.

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Trueman, Carl R. The Creedal Imperative. Wheaton: Crossway, 2012. 197pp. $16.99.

molesworth_reasonably_smallHow might creedal and confessional commitments jeopardize the protestant commitment to Sola Scriptura? Are such commitments not tantamount to the elevation of tradition to the level of, if not above, Scripture itself? Will not such commitments in essence render the church irrelevant in this modern age? Whatever happened to “no creed but the Bible”? Carl Trueman, Professor of Church History at Westminster Theological Seminary (Philadelphia, PA.), seeks to answer these questions and more in The Creedal Imperative. In this book, Trueman argues that “creeds and confessions are, in fact, necessary for the well-being of the church” (20).

Summary

The scope of Trueman’s argumentation is fairly broad sweeping for such a short work (only six chapters). He first approaches the issue from a humanities standpoint exploring some of the key issues in contemporary culture that touch on his topic. Then, in keeping with his academic expertise, he begins a slow and steady trek through biblical and church history mining for principles and events that lend themselves to his thesis. Then, he turns to an examination of the doxological benefits of creeds and confessions before finally concluding with some of the practical and theological benefits he sees in them.

Examining the Other Side

Trueman begins his argumentation in Chapter One by examining some issues in the broader culture to help his readers understand the cultural undercurrents that may, perhaps even unbeknownst to them, be influencing the way they relate to creeds and confessions. He begins by laying on the table three concepts commonly held to be true by those who subscribe to creeds and confessions: the importance and relevance of the past, the propriety of language in the transmission of truth across time and space, and the necessity of an institution that speaks with authority (22-23). He then walks his readers through the modern and postmodern landscape of ideas to demonstrate how all three of these concepts are systematically opposed to the way the contemporary culture in the West has been conditioned to think about the world.

A Stroll through History

Trueman proceeds to walk his readers through history seeking to provide a basis for creedal and confessional subscription. He begins by arguing from a survey of biblical history for the importance of words in redemptive history, the universality of human nature, and the rightful place of the church as an authoritative institution. Given these three premises, he concludes that the church has the obligation and the authority to use a “form of sound words” (creeds and confessions) to speak to man’s common condition. He then traces out a history of the development of creeds in the life of the early church, demonstrating how each one was meant to provide a further clarification upon the original Christian creed: “Jesus is Lord.” Finally, in Trueman’s historical survey, he examines a selection of the most influential Protestant confessions and the marks they bore on the churches that adopted them.

The Benefits

The last two chapters of the book deal primarily with the usefulness of the creeds and confessions for the church. Chapter five explores the doxological benefit of creeds and confessions, while in chapter six Trueman seeks to cover a broad array of other benefits creeds and confessions carry. To bookend the book, Trueman includes an introduction and a conclusion as well as an appendix on revising and supplementing creeds and confessions.

Critical Evaluation

The Creedal Imperative was not meant to deal with an entirely original subject matter. The argument for the necessity and usefulness of creeds and confessions is nothing new. However, where other works have sought to be more exhaustive and academic in their approach, or where older works present themselves with much more archaic language, Trueman has offered the millennial generation something much more pithy and accessible.

His trademark cultural commentary and his masterful use of wit and illustration in the first chapter grabs readers’ attention from the start. However, there is a sharp drop in rhetorical form from chapter one to chapter two. The Trueman-esque humor and wit that the casual reader of the Reformation21 blog has come to expect only reemerges in tiny flashes here and there throughout the rest of the book. Arguably, this approach is commendable in that the author’s personality takes a backseat to the delivery of the intended content.

Regarding the fifth chapter, “Confession as Praise,” the author might have been more forthright in titling the chapter “Creeds in Worship,” because he spends the bulk of the chapter building a case for the recitation of creeds in liturgy. His argument is based on the fact that creeds and confessions provide the theological foundation for doxology. In the end, Trueman does not claim that it is imperatival that creeds and confessions be used in the order of worship at church meetings, but in his words, “The question is not so much ‘Should we use them?’ as ‘Why would we not use them?’” (158). Trueman is not legalistic about his liturgical commitments, but one might argue that such a strong suggestion falls just shy of a direct imperative seeming to equate confessional Christianity with liturgical, high-church Christianity.

Also dispersed throughout the book are Trueman’s trademark warnings about the dangers of evangelicalism. Trueman is not reserved in declaring his conviction that confessional Christianity and evangelicalism find themselves at odds with one another. He argues that evangelical minimalism sends the message to Christians “that issues such as baptism are of minor importance, and that the matters which divide denominations are trivial and even sinful in the way they keep Presbyterians and Baptists from belonging to the same church” (46-47). He also takes issue with the pairing of the terms “confessional” and “evangelical” to describe the same object. He argues:

What we have today in confessional evangelical circles is rather an eclectic pick ‘n’ mix approach to classical confessional Protestantism, where those matters which seem helpful to building a broad evangelical parachurch consensus are highlighted and those matters which divide—and have always divided Protestants—are set to one side as of less importance (132).

Finally, Trueman does well in arguing that an adherence to creeds and confessions does not lead to an abandonment of Sola Scriptura. Rather, it actually aids churches in understanding what they mean when they use such terms. One can claim “no creed but the Bible,” but through what grid then does one interpret the Bible? The answer is obvious. Everyone who sets themselves to the task of Bible interpretation inevitably falls back on some creed or another, whether written or implied. At least with confessional churches, their doctrinal and hermeneutical standards are put in writing for all to see and criticize. However, for those who claim “no creed but the Bible,” there is no such accountability. They can interpret the Bible however they see fit, with as much variation from week to week as seems best to them. In this way, creeds and confessions help explain what churches mean when they claim Sola Scriptura, and they provide a safeguard against those who would abuse it for whatever reason and to whatever end.

Conclusion

Overall, Trueman makes very strong arguments for his case that creeds and confessions are not only beneficial for the church today, but they are also necessary. He touches on a wide array of issues relating to the issue of creedal and confessional subscription. His work is neither original nor exhaustive, but it is nonetheless important. In its construction, it commends itself to both the layman and the academician. At once it is both witty and devotional, both provocative and informative, both succinct and broad-scoped. Finally, it is difficult to over-emphasize the importance of its subject matter for the Christian church in the West today.

Pick up The Creedal Imperative today:

Creedal Imperative

The Creedal Imperative paperback
by Carl R. Trueman

CCF Episode Eighteen: Christianity and the Arts (Part One)

/ William F. Leonhart III / 5 Comments


CredoCovPodcastMaster

In this episode, Billy and JD sit down to discuss music as entertainment and how Christians relate to it. Featuring music from Conor Oberst, Pearl Jam, Muddy Waters, Prophets and Outlaws, Stephen the Levite, and Switchfoot.

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CCF Episode Seventeen: Memorial Day Special

/ William F. Leonhart III / 9 Comments

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On this special Memorial Day episode, Billy and JD sit down to discuss various topics pertaining to Memorial Day and the church.

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I have two uncles and a grandfather who retired from the U.S. Air Force. I myself served for eight years as a medic in the U.S. Army Reserve, deployed in support of Operation Enduring Freedom in 2003 and Operation Iraqi Freedom in 2008. My great grandfather, William Frederick “Bill” Leonhart, was a medic in the U.S. Army and was deployed in service of his country in World War I. Needless to say, Memorial Day holds a special place in my heart.

In this podcast, we seek to answer some of the tough questions facing Christians regarding military service and the church. We by no means cover all the bases. However, we do try to deal with the topics in such a way as to honor both God and our troops. We hope you enjoy this discussion, as we enjoyed having it.

– Billy

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2. It is lawful for Christians to accept and execute the office of a magistrate when called there unto; in the management whereof, as they ought especially to maintain justice and peace, according to the wholesome laws of each kingdom and commonwealth, so for that end they may lawfully now, under the New Testament wage war upon just and necessary occasions.
( 2 Samuel 23:3; Psalms 82:3, 4; Luke 3:14 )

from The Baptist Confession, Chapter Twenty-Four

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Last Goodbye by Tedashii (feat. Benjah)


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Armed Forces Medley: 2011 National Memorial Day Concert

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CCF Episode Sixteen: Letts Celebrate Death

/ William F. Leonhart III / Leave a comment

CredoCovPodcastMaster

In this episode, Billy and JD sit down and discuss “Emily’s Abortion Video” by Emily Letts. Featuring music from Pink Floyd. Also featuring an audio excerpt from a speech given by Gianna Jessen.

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Before God sovereignly intervened in my life and released me from my bondage to sin, I had come to adopt a fairly antinomiam lifestyle. I lived by the seat of my pants, sinning at will while still claiming to be a Christian. At one point I recall reacting with cold indifference when a girl told me that, were she to find that she was pregnant, she would get an abortion. I just sat there silent like, That’s your choice. She never did discover that she was pregnant, and she never went through with an abortion, but that was one of the most regretful moments of my life. Even then, I was of the conviction that abortion was wrong. I believed that guys who silently stood by as their girlfriends made such a heart-wrenching decision were complete jerks. In that moment, I learned that I was in no place to judge them.

This podcast is not meant to be taken as a judgment upon those who are facing the incredible decision our society offers them in abortion. We certainly believe that the Bible is clear that abortion is murder. However, we also believe that there are lasting results of abortion. Women and men who have stood close to the fire on this issue often come away from it with much guilt and shame. We don’t want to simply dismiss that guilt and that shame as unwarranted. It is warranted, because we will all have to stand before God on judgment day and give an account for the things we’ve done. However, there is forgiveness and healing at the cross.

When Christ died on the cross, two thousand years ago, He took upon Himself the wrath that you and I deserve for our sins. He took the punishment deserved by sinful men. Christ, the only sinless man to ever have existed, paid the penalty for sin. In doing so, He secured reconciliation for God and His sheep. We would encourage you today, in light of God’s great mercy and forgiveness, to turn from your sins toward the God of love and mercy, and put your faith in the finished work of Christ on the cross. If you do that today, your sins will be cast as far away from you as the East is from the West. When God looks at you, He will no longer see your sin and misery, but He will see the perfect righteousness of His Son Jesus Christ. Please consider these things today, and let us know how this podcast impacted you.

– Billy

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Emily’s Abortion Video


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Rape case referred to toward the beginning of podcast.

“‘I did what I was supposed to do. I went to the law about this situation,’ she said. The judge’s probation sentence and the removal of the restrictions — ‘that says everything I went through was for nothing. It would have been better for me not to say anything,’ said the girl, who is not being identified because The Dallas Morning News does not typically identify victims of sex crimes.”

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Gianna Jessen Abortion Survivor in Australia (full)

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CCF Episode Fifteen: Analytic Reading

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In this episode, Billy and JD sit down with Pastor Jason Delgado, Jack DiMarco, and Mike King to discuss Part Two of How to Read a Book by Mortimer Adler and Charles Van Doren. Featuring music from The Followers. Also featuring an audio excerpt by D. James Kennedy from “Amazing Grace: The History and Theology of Calvinism” (DVD) by the Nicene Council.

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Amazing Grace: The History and Theology of Calvinism

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The book we’re reading:

How_To_Read_A_Book

 

How to Read a Book
by Mortimer Adler & Charles Van Doren

We’d love your participation. Contact us with your comments and questions about the books contents:

CCF Episode Fourteen: Adam and the God of Covenants

/ William F. Leonhart III / 5 Comments

CredoCovPodcastMaster

In this episode, JD and Billy sit down with Pastor Jason Delgado and Jack DiMarco to discuss the first two chapters of Covenant Theology: From Adam to Christ by Nehemiah Coxe and John Owen. Featuring music from Least of These and Beautiful Eulogy.

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The book we’re currently reading…coxeowen2

Covenant Theology: From Adam to Christ by Nehemiah Coxe and John Owen

We’d love your participation. Contact us with your comments and questions about the books contents:

Repost: Dispelling Myths About Teaching Children’s Sunday School

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One of the hardest tasks a Children’s Ministry director has to accomplish is the finding of volunteers. It seems that sometimes it’s hair-pulling, teeth-grinding work to try to get people to volunteer their time and talents. This is true both inside and outside of the church. And let’s face it, I’m no Stalin. I couldn’t inspire water to flow downstream.

Having given this topic much thought, though, I discovered there are basically seven myths about volunteering for a Children’s Sunday School that must be dispelled in order to make the decision easier for many church members. This is not an indictment against any church member who has had these concerns, though. I had many very similar concerns before I started volunteering for the Children’s Ministry at my church. Nevertheless, they are erroneous and must be dispelled.

1. I have to be a genius to do that.

It is quite common to feel a sense of inadequacy when witnessing what you perceive as “true greatness” at work. Everyone has been there. When the guy who normally speaks in NLT suddenly prays for 10 minutes straight in KJV, after which no one has the gall to follow. Far too often we compare ourselves to the speakers rather than the audience. In prayer, our audience is God, so we should have a sense of inadequacy regardless of who precedes us in our prayers. However, an adult should have nothing to fear in teaching those of the next generation, regardless of the education and spiritual prowess of those who teach alongside him. We all have knowledge and wisdom to pass along to the next generation; let us not be hindered by constantly comparing ourselves to those in our own. 

2. I have to have kids of my own in order to teach other people’s kids.

Granted, it certainly seems to comport with common sense that parents, the people who benefit the most from the Children’s Ministry, should always be the first to consider and pray about volunteering for it. However, some of the best people who work with kids do not have kids or, at least, not yet. In my undergraduate studies, I had many fellow students who were either youth ministers or went on to be, or went on to become teachers and substitute teachers in primary schools, most of which did not have kids and / or were not married. There is no parental prerequisite for working with children. 

3. I have to be uniquely gifted to work with kids.

There is no “gift of working with kids” listed in the Bible. My wife and I struggled with this one. For years I heard the plea from the pulpit for more volunteers in the Children’s Ministry, but I would tell myself, “I’m just not sure that’s my gift.” Eventually, it occurred to me just how unbiblical that was. Children’s Ministry is not a spiritual gift.

On the flip side, however, I do think it is important for men who think they are called to ministry to be exercising their gifts in some way already before they are ordained to the ministry. Let’s face it, preaching opportunities don’t just appear out of thin air for pastoral students of the Reformed, Confessional Baptist persuasion. If a young man thinks himself called to the ministry and does not otherwise have opportunities to preach and teach, one way he can exercise his gift is to volunteer for Children’s Ministry. A man who is afforded few other opportunities and persistently refuses to take advantage of this opportunity to exercise his gift likely does not truly have the gift. 

4. It would take too much time out of my already busy week.

Depending on your level of theological exposure / education, this may be true at first. Some may have to spend hours preparing every week in order to come up with a decent 30 minute lesson on even the most basic truths. Over time, however, it gets much easier to prepare for the lesson. If your church uses a catechism, as our church does, many of the Scripture references you will need for your preparation should already be provided in the Scripture citations after each answer. Other more seasoned volunteers are also a great help in this area of lesson preparation. 

5. The Children’s Ministry is the least important part of our church.

Granted, many parents treat children’s ministries like Sunday daycares. However, those of us who actually catechize our children in the home find children’s Sunday school to be of great value. The kids are able to get together and get deeper teaching on the things they are hopefully learning at home, and they experience the value of the catechism answers they are memorizing with their parents in a classroom environment. Most importantly, the truths they are being taught at home are being reinforced by other adults within the church. Such reinforcement is of immense value to the catechizing parent. 

6. That’s the parents’ job.

Then we have the arguments often made by many within the Family Integrated Church (FIC) movement that the teaching that takes place in children’s ministries really should be done by the parents. In large part, I agree with the FIC on this point. Parents should never leave the spiritual training and nurture of their children up to children’s ministry volunteers. Such training and nurture is primarily the responsibility of the parents.

However, the Bible does not present such a rift between the authority of the church and the authority of the parents as is presented in many FIC churches today. Paul writes directly to the children on a couple different occasions in the Bible (Eph. 6:1-3; Col. 3:20). This is not seen as a usurpation of parental authority, but a reinforcement of it. As such, he demonstrates a very important truth: parents who have covenanted with a church and have come under its authority should take no issue with subjecting themselves as well as their children to its teaching.

To argue against allowing their kids to be taught by the church, the same church that is teaching them, is to demonstrate a general lack of teachability. Hence, often times families who have been heavily influenced by the FIC will join non-FIC churches and war with them relentlessly over their children’s ministries. In doing so, they show themselves not only to be unteachable, but also divisive. Yes, the parents ought to teach their own children in their homes, but the church has a responsibility as well, and that responsibility is to be respected. For more on this subject, read my church’s Philosophy of Children’s Ministry. 

7. There are many people in the church more qualified than I am.

If redemptive history proves anything, it proves that God does not always use the most qualified people to get the job done. In fact, He does not even always use the most willing (see Jonah). Often times, the most qualified people are the most unwilling to be used by God. God uses both the talented, unwilling servant, and the untalented, willing servant to accomplish His ends.

This is why we should be open-minded about where God may be leading us to serve when we pray about where we should serve in His local church. God uses fallen, ill-qualified, unwise laymen to accomplish the most amazing things in His kingdom. Might you be the next weak, ill-prepared, under-qualified, imperfect vessel He uses to help raise up the next generation of saints in His local church?