• Does the Book of Acts give a clear pattern for the proper structure of Church government?
  

The book of Acts has a higher purpose than constructing a strict ritualized structure for the church. Its greater theme is theological, not ecclesiological. In the book of Acts, ecclesiology is often the mere byproduct of a theology. “Luke often reveals his theology through the examples of the individuals he discusses” and authority they possess.[1] Therefore, the perceptive pattern is simply a consequence of Luke’s consistent theology; his aim is to reinforce the greater theological principle. It is no moot point that God never sets out to give stringent guidelines or laws for the Spirit’s working in the body of Christ, despite what “early-Catholic” views suggest.[2] Simply put, “the apostles drop from the account after Acts 15 and execute no clear administrative authority other than occasionally to affirm the message’s expansion.” Thus, the hierarchal structure of Acts is simply non-existent in its latter half. This freedom permits the Spirit its relativity in correspondence to different cultures throughout the progress of history. It relieves those of us living in the modern era (retrospective to the history of the book of Acts) from the temptation of instituting a religiosity in the dispensation of grace and the Spirit.

• Is it appropriate to use the book of Acts as a guide to establishing and operating a Church today?

This question naturally follows from the previous question. Being that Acts is not a strict guideline to ecclesiological structure, it would be narrow and outdated to attempt and mimic the outward structure presented in the book. The church in Acts’ culture and historical background is much different, vastly different, from the culture and situation of the church today. Thus, one must take the theological underpinnings and principles of wisdom – those eternal standards of prayer, dependence on God, empowerment of the Holy Spirit, etc. – and properly redeem them in our time and culture. The message within the preaching, the truth within the teaching, are items that we ought to take and impress into our ministries. Salvation in regards to the historical truth of Jesus Christ’s death, burial, resurrection, and ascension is the foundation for ecclesiological establishment, and this is found in the message of Acts (cf. 2:38; 3:16; 4:12; 11:14; 15:1, 11; 16:30-31; 28:28).

This is my brief (very brief) reflection on Jonathan Edwards’ Freedom of the Will. I completed the book about a month ago and suggest that everyone, who is willing to read it, do so.

The Will is the ability to choose.

Freedom is that which allows us to choose what we want or prefer.

The Freedom of the Will then is the ability to choose what we want or prefer.

As Edwards notes, we always choose according to our inclinations and affections; and our choice is always determined by the strongest motive or what seems most favorable to us. “The will is always as the greatest apparent good is.” The ‘greatest good’ is that which most agrees with one’s inclination or affection; and these affections are determined by one’s understanding. Thus, our will is necessarily submissive to our own affections and inclinations, determined by our motives.

To clarify, the will cannot be free on its own. It most be governed by a preceding cause or motive. Logically, it cannot be self-determined (this is the Arminian notion); the will must be caused by something outside of itself. It is not an autonomous faculty detached from the mind; rather it is cooperative with the mind, affections, inclinations, etc. Indeed, the will is the ability to choose, but our will does not choose; we as the agents choose.  Thus, even the phrase ‘Freedom of the Will’ has ambiguous and perplexing connotations.

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George Whitefield was one of the greatest (if not the greatest) evangelists to ever preach the gospel. Living from 1714-1770, this man has been noted as preaching more than he had slept. He preached between 40-60 hours a week, and at one point it could be said that four out of every five Americans had seen Whitefield preach. Furthermore, preaching to sometimes over 20,000 people in a field, he accomplished this gargantuan task without the aid of modern transportation or technology - no microphones. Some historians have noted that his voice could be heard at two miles away.

The man was burdened with a God-given task and passion, and he sought to discipline every faction of his soul and body to complete it. “I had rather wear out than rust out… We are immortal until our work is done.”(1) Yes, these declarations of work ethic sound inspiring, but they are even more remarkable when one learns of Whitefield’s conditions of implementation: “he often had severe spells of vomiting” and “arose each morning at four o’clock.”(2)

If one wants to learn more concerning the inspirational life and ministry of George Whitefield, I would suggest picking up the biography by Arnold A. Dallimore. Nevertheless, in my short analysis of his life, I have come across a most edifying teaching.

Here is a man who became the pictorial paradigm of the Great Awakening, the greatest revival ever to hit American soil. Yet, the man was not one of shallow doctrine, simplistic aims, or compromise. He was consumed with preaching what God revealed in His word, and nothing more or less. He did not accommodate God’s truth with the culture’s desire. More specifically, he was a man who exulted in the Doctrines of Grace. Inasmuch as Calvinistic ideologies are marked as anti-evangelistic and exclusionary, one ought to point to the Calvinist doctrine of one of the greatest evangelists to ever walk across American soil, George Whitefield. Furthermore, Whitefield notes, “I embrace the Calvinistic scheme not because Calvin, but Jesus Christ has taught it to me.”(3) He wrote to John Wesley in 1740, “I never read anything that Calvin wrote.”(4)

Herein, let the picture be fastened in one’s mind as to rid the destructive correlations of Calvinism and anti-evangelism. Whitefield was a man that delighted in the free election of God, His irresistible grace, the effectual atonement of Christ, and bestowal of true perseverance to His saints; yet, it only caused him to preach the Gospel more and more to all that would listen.

Whitefield states:

For my part I cannot see how true humbleness of mind can be attained without a knowledge of [the doctrine of election]; and though I will not say, that every one who denies election is a bad man, yet I will say, with that sweet singer, Mr. Trail, it is a very bad sign: such a one, whoever he be, I think cannot truly know himself; for, if we deny election, we must, partly at least, glory in ourselves; but our redemption is so ordered, that no flesh should glory in the Divine presence; and hence it is, that the pride of man opposes this doctrine, because, according to this doctrine, and no other, ‘he that glories must glory only in the Lord.’

But what shall I say? Election is a mystery that shines with such resplendent brightness, that, to make use of the words of one who has drunk deeply of electing love, it dazzles the weak eyes even of some of God’s children; however, though they know it not, all the blessing they receive, all the privileges they do or will enjoy, through Jesus Christ, flow from the everlasting love of God the Father.”(5)

In the broadest sense, be courageous in presenting what God has illuminated through the Scriptures. Whatever heart-felt study and prayer leads one to rightly interpret in the Scriptures, that ought to be proclamation of your lips. Do not let the world suppress the truth of God’s revelation in hopes of acquiring more rear-ends for your pews.

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1. Warren W. Wiersbe, “George Whitefield,” in 50 People Every Christian Should Know, (Grand Rapids, MI: Baker Books, 2009), p. 38

2. Ibid., pp. 38-39

3. J. I. Packer, “The Spirit with the Word: The Reformational Revivalism of George Whitefield,” in Honouring the People of God, The Collected Shorter Writings of J. I . Packer, Vol. 4 (Carlisle, England: Paternoster Press, 1999), p. 47.

4. Arnold Dallimore, George Whitefield: The Life and Times of the Great Evangelist of the Eighteenth-Century Revival Vol. 1, (Westchester, Illinois: Cornerstone Books, 1979), p. 574.

5. Michael A. G. Haykin, editor, The Revived Puritan: The Spirituality of George Whitefield (Dundas, Ontario: Joshua Press, 2000), pp. 97-98.

I have stood on a stage in front of thousands of people. I have performed intimate pieces of my music in front of strangers and loved ones. I have jumped out of a plane at over fifteen thousand feet, but I have never had my heart flutter at the pace it did today.

Lurking around the corner of the Billy Graham Library, flowers in one hand and the ring in another, peering down the path that Stephanie was soon to trek down, I could hear my heart beating in my chest. Suddenly she appeared; I slipped in behind the pretty young woman, and dropped all my weight onto my right knee.

I called out to her, and when our eyes met, I could not hold a thought for more than a half a second. I began to shake, and my voice manifested my nervousness. Stephanie began to sob uncontrollably. I could not decipher between her sadness, joy, and surprise that was illustrated in that one face. I finally uttered a complete sentence, but I cannot recall what it was. I do, however, remember that I certainly expressed three things: that I was nervous, I loved her, and I wanted her to marry me.

The moment took all of ten seconds, and we then embraced with a hug and a kiss. I think she said yes. I placed the ring on her finger, and she kissed me again. The family, the employees, and the tourists all around entered with applause, but I cannot remember the sound. I was stuck in my fervor of excitement, and the smile never left my face. The movies make it seem that everything continues in slow motion, but I would like to differ; everything moved in an ecstasy of quickness. The brevity of the instant was adequately felt.

Pictures took up the next half hour, and congratulations in the form of a hug or handshake appeared in every direction. I was a man drowning in a sea of felicity. The pace began to loosen, and at one point I felt my shoulders finally drop and my lungs exhale. All together the families carpooled to a nearby restaurant and we debriefed. There, everyone was brought into the full scheme of what took place, and laughter and joy has not yet left my heart.

The thought of what has just occurred has not yet fully captivated my mind. I am getting married. I am entering into one of the most sacred commitments I will ever embark on in my life. I have taken the first tangible step into the rest of my future, yet fear and worry has not hitherto had its reign in my ponderings. In this overflow of joy, there has been no room for anxiety. Lord, I pray that you keep me in your grace and truth. I desire to continue trusting your promises and your faithfulness; provide me with the grace to execute this task in faith.

Ink stains smear shapes on my hands

A now crooked tip flows

Black, the free impressions of my insertions

In the pages and exertions of the French theologian

—

I wonder:

Should I stop?

Without the cognitive entrance

My efforts dwindle in the exposition

—

“Engage.” Brain tells Hand

But it complains regarding Pen

Its dulled and dry

Repeating alibi

“That soothes no frustration of mine.”

—

Calvin beckons my assail

His cogitations not yet mine

Until the paper meets pen

The manifest conclusion of mind

No writer would approve this passivity

—

Edwards on his mare

The flapping paper, up and down

Mocks my easy subjugation

How quick I yield to the pest

the point, drifting, the alteration

But what is a student to do?