Unproven, uncomfortable, devilish faith.

James 2.18-19.

More than once in these James articles, I’ve mentioned Christians who don’t realize sola fide means justification by faith alone; who think it means salvation by faith alone. And because they know we’re not saved by works, Ep 2.9 they therefore insist faith isn’t a work. Can’t be. ’Cause we’re not saved by works.

I don’t know that James suffered from Christians who believed the same way for the same reason. More likely he was just dealing with people who don’t understand what faith is. Lotta Christians have that problem. Some of us still think it’s the magic ability to wish so hard, stuff comes true. Which is what’ll happen when you base your theology on Disney princess movies instead of your bible.

It’s why James had to demonstrate, from the bible, why this sort of thinking was all wet. But first his comment about how even demons, the lesser gods of Greek mythology and the fake gods behind idolatry, also have faith—for all the good it does ’em.

James 2.17-19 KWL

17 This “faith,” when it’s all by itself and takes no action, is dead.

18 But someone’ll say you have faith—and I have works.

Show me your workless “faith.” I’ll show you, from my works, faith.

19 You have faith that God is One. Good job!

The demons also have this faith—and it grates on them.

I should first point out my translation differs from the usual way bibles render verse 18:

James 2.18 NIV

But someone will say, “You have faith; I have deeds.”

Show me your faith without deeds, and I will show you my faith by my deeds.

Historically su pístin ékheis kagó érga ékho/“you have faith and I have works” has been translated as a quote, as stated by this hypothetical tis/“someone” James brought up.

The reason I don’t translate it as a quote, is because if you believed faith and works were two different things, would you argue, “You have faith and I have works”? Aren’t you trying to argue you’re the one with the faith? “You have faith” is a concession; you’d lose your argument immediately. You wouldn’t say, “You have faith”; you’d say “I have faith,” the exact opposite. Taking the quotes off means you did say you have faith.

The reason other translators do translate it as a quote, is because it’s better Greek. James should’ve phrased it aftós pístin ékhei—“But someone’ll say he has faith—and I have works.” Writing su pístin ékheis/“you have faith” makes it feel like the pronoun su/“you” has no connection with the pronoun tis/“someone.”

Because we translators have to know and follow the rules of Greek grammar, we forget sometimes the writers of the New Testament didn’t follow them. (Like us, Greek wasn’t necessarily their first language.) If they suddenly look like they’ve contradicted themselves, it might be a grammar problem. Translators need to remember the meaning of the text is infallible, but the grammar of the text is flexible. Grammar’s rules are a human invention, not a divine one. If the NT writers break those rules, it’s okay. Adjust for that, and make sure they get their point across.

All right, back to the demons.

Favor, grace, same thing.

Grace is God’s generous, forgiving, kind, favorable attitude towards us. And favor means a generous, forgiving, kind, gracious attitude. In other words, they mean the very same thing.

This is some of the reason people don’t see grace in the bible as often as they oughta. They don’t realize grace and favor are synonyms.

When God grants people favor—when he picks favorites, be they individuals or entire nations—he’s showing ’em grace. They don’t merit his favor; they don’t earn it. You don’t earn it. That’s the usual complaint about favor: It’s not fair. “Why do you keep playing favorites?” Because they’re favorites. It’s not deserved; it’s inherently unfair. Just like grace—which is kinda what makes it awesome.

But I realize a lot of people use the term incorrectly. Such as when they insist, “You owe me a favor”—supposedly they’ve racked up enough karma points, and are hoping to draw from them.

Or “Noah found favor in the eyes of the LORD.” Ge 6.8 NIV Too many sermons claim that’s because Noah earned God’s favor, by being the one good guy on a planet covered in sinners. Ge 6.9 Which’d mean Noah earned salvation—which is entirely antithetical to the bible’s main message. Nobody earns salvation. God is generous to people who are making an effort, but the idea that anyone merits forgiveness is one we need to watch out for; it undermines our message.

Noah, as the KJV puts it, “found grace in the eyes of the LORD.” Ge 6.8 KJV Because the ideas are interchangeable. Both the Hebrew khen and the Greek háris get translated both ways. Note the KJV.

	GRACE, GRACIOUS	FAVOUR	OTHER
HEBREW: KHEN (69×)	Ge 6.8, 19.19, 32.5, 33.8, 33.10, 33.15, 34.11, 39.4, 47.25, 47.29, 50.4, Ex 33.12-13, 33.16-17, 34.9, Nu 32.5, Jg 6.17, Ru 2.2, 2.10, 1Sa 1.18, 20.3, 27.5, 2Sa 14.22, 16.4, Es 2.17, Ps 45.2, 84.11, Pr 1.9, 3.22, 3.34, 4.9, 11.16, 22.11, Ec 10.12, Jr 31.2, Zc 4.7, 12.10	Ge 18.3, 30.27, 39.21, Ex 3.21, 11.3, 12.36, Nu 11.11, 11.15, Dt 24.1, Ru 2.13, 1Sa 16.22, 20.29, 25.8, 2Sa 15.25, 1Ki 11.19, Es 2.15, 5.2, 5.8, 7.3, 8.5, Pr 3.4, 13.15, 22.1, 28.23, 31.30, Ec 9.11	Pr 5.19, 17.8, Na 3.4
GREEK: HÁRIS (156×)	Lk 2.40, 4.22, Jn 1.14, 1.16-17, Ac 4.33, 13.43, 14.3, 14.26, 15.11, 15.40, 18.27, 20.24, 20.32, Ro 1.5, 1.7, 3.24, 4.4, 4.16, 5.2, 5.15, 15.17, 5.20-21, 6.1, 6.14-15, 11.5-6, 12.3, 12.6, 15.15, 16.20, 16.24, 1Co 1.3-4, 3.10, 10.30, 15.10, 16.23, 2Co 1.2, 1.12, 4.15, 6.1, 8.1, 8.6-7, 8.9, 8.19, 9.8, 9.14, 12.9, 13.14, Ga 1.3, 1.6, 1.15, 2.9, 2.21, 5.4, 6.18, Ep 1.2, 1.6-7, 2.5, 2.7-8, 3.2, 3.7-8, 4.7, 4.29, 6.24, Pp 1.2, 1.7, 4.23, Cl 1.2, 1.6, 3.16, 4.6, 4.18, 1Th 1.1, 5.28, 2Th 1.2, 1.12, 2.16, 3.18, 1Ti 1.2, 1.14, 6.21, 2Ti 1.2, 1.9, 2.1, 4.22, Tt 1.4, 2.11, 3.7, 3.15, Pm 1.3, 1.25, He 2.9, 4.16, 10.29, 12.15, 12.28, 13,9, 13.25, Jm 4.6, 1Pe 1.2, 1.10, 1.13, 3.7, 4.10, 5.5, 5.10, 5.12, 2Pe 1.2, 3.18, 2Jn 1.3-4, Rv 1.4, 22.21	Lk 1.30, Ac 2.47, 7.10, 7.46, 11.23, 25.3	Lk 6.32-34, 17.9, 24.27, 25.9, Ro 6.17, 1Co 15.57, 16.3, 2Co 1.15, 2.14, 8.4, 8.16, 9.15, 1Ti 1.12, 2Ti 1.3, Pm 1.7, 1Pe 2.19-20

Other translations have just as much a tendency to render these words as either grace or favor, depending on translator’s preference. Obviously the KJV’s New Testament translators greatly preferred grace, whereas their Old Testament translators could go either way.

Christians, Islamophobia, and “Who Is Allah?”

Recently an interesting yet annoying argument came up in a discussion group about the difference between devout Muslims, and the nutjobs who call themselves Muslim—then murder people and blow stuff up. Watch certain news channels and you’ll never hear there’s any difference. As a result many Americans think there is no difference. They assume the fakes are actual Muslims and call ’em “radical Islam.”

I’ve pointed out this is like claiming a white supremacist is a “radical Christian.” Scary thing is, there are many pagans who actually respond, “Yeah, that’s precisely what it’s like.” To their minds when you call yourself Christian or Muslim, even if you’re not at all like Jesus or Muhammad taught, it’s still what you are.

Anyway. If you wanna know how various Fundamentalists and certain conservative Evangelicals think about this, I find it really useful to turn to fear-mongering tract-maker Jack T. Chick.

Chick tracts are meant to convert people to Christianity. Mainly his particular narrow brand of Fundamentalist Christianity. Typically they do this by showing people their existing belief systems were invented by Satan, and if you’re in any way connected with those beliefs, God intends to toss you into fiery hell. In between the lines, somehow you’re expected to believe God loves you and wants you to turn to Jesus… before he has to destroy your wicked, evil pagan soul.

What’s far more likely is people are gonna respond to these tracts, “What is wrong with this guy?” and assume all us Christians think the very same things. And hate pagans too, and think they’re all devilish and bad.

No, this guy isn’t pointing to himself to imply he’s Allah. Pretty sure that’s blasphemy. Allah 1 (Reference numbers to this tract refer to images on the website; the cover is 1, the next page is 2, etc.)

As I pointed out in my bit on Chick’s tract “The Attack,” he’s totally willing to invent history and misquote bible to prove his points. He’ll do it again in today’s tract, “Who is Allah?” You can read it in its entirety on Chick’s website, along with a version for white people called “Allah Has No Son.” Both tracts aren’t just inaccurate: They include blatant lies.

I’m gonna quote the Quran in this article. Since I don’t know Arabic I didn’t translate it myself; I went with the Yusuf Ali translation, which is likely the same one Chick used. Unlike the bible, the Quran is one book, with 114 suwar/“chapters.” So I refer to ’em as Quran, chapter and verse. (Chick’s footnotes go like “Sura 5:33,” which just means “chapter 5.33.”)

The white-person tract’s title, “Allah Has No Son,” actually comes from Quranic teachings:

Quran 17.111

Say, “Praise be to God, who begets no son, and has no partner in his dominion:

Nor needs he any to protect him from humiliation: Yea, magnify him for his greatness and glory!”

Muslims are really big on saying that. They want to make it crystal clear that while they believe in Jesus—really, they do!—they don’t believe he’s God’s son. Nor that God has any sons.

As one of God’s adopted sons, I could explain the whole adoption idea… but this piece isn’t about rebutting Islam, but Islamophobes.

Demons.

The evil spirits who get us to follow and worship ’em.

One fairly common pagan belief is animism, the idea everything has a anima/“soul,” or lifeforce. No, not just things that are actually alive, like plants, animals, fungi, and bacteria. Inanimate objects could have a lifeforce too. Like weather, water, or fire, which certainly act alive. Like the sun, moon, planets, and stars, which pagans actually worshiped as if they were alive.

And lest you think that’s just an ancient pagan practice, look how often people still do it. People talk about the “vibe” of a place—a workplace, nightclub, school, restaurant, home, whatever. Or the luck attached to a charm or item of clothing. Or the “feels” attached to a favorite chair, blanket, toy, car. Or the “spirit” of a good idea, like charity, patriotism, wisdom, and prosperity.

The ancient Greeks believed these lifeforces were intelligent beings. Like little gods. Everything important had one. They weren’t necessarily important enough to be full-on theoí/“gods” (although they were pretty quick to promote the lifeforce of Athens to godhood; you might know her as Athena). But the rest were lesser gods, which the Greeks called daímones or daimónia.

Yeah, I know; Christians have a wholly different definition. To us, a demon is a fallen angel, an evil or unclean spirit. ’Cause the writers of the New Testament obviously saw them that way.

Mark 5.1-3 KWL 1 They came to the far side of the lake, to the Gerasene district, 2 and as Jesus got out of the boat, a man with an unclean spirit instantly came down from the monuments to meet him. 3 He’d been living among the monuments. Nobody was able to restrain him, not even with chains.

Luke 8.26-27 KWL 26 They arrived in the Gerasene district, which is opposite the Galilee, 27 and as they got out onto the land, they met some man who had demons, who came from the city. He hadn’t worn clothes for some time, and he didn’t live in a house but among the monuments.

Note how Mark calls it an unclean spirit, and Luke calls it demons. It’s not a false definition. Demons are unclean spirits. If there’s any spirit attached to a creature or thing, which wants you to respect or worship it lest it get angry and throw a tantrum, it’s certainly not a clean spirit.

But I’m trying to fill you in on the mindset ancient pagans had when they talked about daimónia. They believed some of these spirits were benevolent, some malevolent. Some were helpful, some harmful. They’d actually ask the help of daimónia whenever they were in a jam.

And today’s pagans aren’t all that different. They won’t necessarily call these spirits daimónia, although neo-Pagan religions don’t mind borrowing the old Greek term, or the Latin dæmon, to describe nature spirits. But your typical irreligious pagan is gonna figure they’re just spirits, familiar spirits, friendly spirits, or even angels.

And unlike the ancient Greeks, pagans don’t always realize there are good spirits and bad. They naïvely tend to assume all spirits are good. All angels are good. ’Cause why, they figure, would these spirits be bad?—they’re “higher beings” than we are. They don’t have physical needs and desires; they’re better than that. Go ahead and seek their counsel and take their advice.

But we Christians know angels and spirits aren’t higher beings. They’re on the same level as we. Some of ’em serve God like humans do; Rv 22.9 and some of ’em defy God like humans do. They’re not better than that; a number of ’em crave power just like any human. Sometimes that takes the form of power over humans. A human to manipulate for its own gain or amusement. Or enter, and work like a meat puppet.

Jesus doesn’t teach like scribes.

Mark 1.21-22, Matthew 7.28-29. Luke 4.31-32.

As Jesus wrapped up his Sermon on the Mount, Matthew includes a comment about the way he taught his lessons, and the way his listeners reacted to it:

Matthew 7.28-29 KWL

28 It happens when Jesus finishes these lessons,

the masses are amazed at his teaching:

29 His teaching isn’t like their scribes,

but like one who has authority.

It’s much the same way Mark and Luke described it when Jesus first began teaching in synagogue. Even walking-around rabbis like Jesus would teach in synagogue: They’d teach their kids on weekdays, and the general population on Sabbath—meaning Friday night after sundown. (Jewish days go from sundown to sundown, not midnight to midnight.)

Pharisee custom was for the synagogue president to let anyone anyone he recognized as a valid teacher, have the floor. Visiting rabbis and scribes, new guys, or young teachers spoke first. This wasn’t necessarily to honor them. If any of ’em turned out to be wrong, as sometimes they did, the last teacher—usually the synagogue’s senior scribe—would correct them, and get the last word. Synagogues were schools, Pharisees liked to debate, and sometimes they’d spend all night debating. Good thing it was Sabbath; in the morning everyone could sleep in.

Anyway, debates kept synagogue really interesting. But if the synagogue president (and later the Christian ἐπίσκοπος/epískopos, “supervisor”) couldn’t keep order, or when people lack the Spirit’s fruit, it could also become chaos. Some people don’t know how to be civil, and deliberately pick fights, or make personal attacks. Some will nitpick stupid things, defend loopholes, and spread misinformation. The evening could become an unprofitable waste. Happened among the early Christians too. Tt 3.9-11 Which is discouraging.

Into the belly of this beast, Jesus went to teach about God’s kingdom. Mark says this happened after he collected his first students from their boats; Luke puts this story before he collected ’em. Either way.

Mark 1.21-22 KWL

21 Jesus and his students enter Capharnaum.

Next, on entering synagogue on Sabbath, Jesus is teaching—

22 and people are being amazed at Jesus’s teaching.

For in his teaching, Jesus acts like one who has authority,

and not like the scribes.

 

Luke 4.31-32 KWL

31 Jesus comes down to Capharnaum, a city in the Galilee.

He’s teaching the citizens on Sabbath.

32 People are being amazed at Jesus’s teaching—

because his word is given with authority.

Adultery, concubines, and marriage, in the Old Testament.

Years ago one of my eighth-grade students asked me what a concubine was. ’Cause he wasn’t familiar with the word, and it was in his bible. It’s in everybody’s bibles: פִּילֶ֣גֶשׁ/pylegéš, “concubine,” which Strong’s dictionary defines as “concubine; paramour.” I just went with the 21st-century term for paramour: “It’s a girlfriend,” I told him.

Later that day his mother called me to complain. She heard the story, spoke with her pastor, and he assured her a concubine is a wife. Not a girlfriend. What sort of morality was I attempting to teach her son?

Um… it wasn’t a morality lesson. It’s a definition. The morality lesson comes from whether you think the bible’s references to concubines are

PRESCRIPTIVE: The patriarchs did it, so we can do it! Probably should do it. Or—

DESCRIPTIVE: Whether the patriarchs did it or not, Jesus calls us to be better than they.

(I’ll save you the guessing game: It’s nearly always the second one.)

The patriarchs had concubines. These were, as my Oxford dictionary defines ’em, “a regular female companion with whom a person has a romantic or sexual relationship.” Our English word comes from the Latin con cubaré/“to lie down with.” A patriarch would lie down with one of the women in his household, making her his concubine. Not necessarily have sex with her, as was the case with King David and his concubine Abishag. 1Ki 1.1-4 (And if you wanna argue Abishag wasn’t a concubine, then it doesn’t make sense why Solomon freaked out when his brother Adonijah asked to marry her. 1Ki 2.13-25 See in those days, claiming your father’s harem meant you claimed your father’s kingdom. 2Sa 16.20-22 So yeah—she’s a concubine.)

Why do some Christians insist a concubine isn’t a girlfriend, but a wife? Simple: It’s a culture clash. One in which they presume these ancient Hebrews have the very same mindset they do. And they totally don’t.

When we read the Old Testament, we’re looking into an entirely different culture with an entirely different worldview about sex and marriage. We don’t always realize this. We figure since they followed God, and we follow God, we share worldviews. In our culture, a married man with a girlfriend on the side is an adulterer. So the God-fearing patriarchs can’t have been adulterers. Polygamists, okay; but not adulterers. And to clear ’em of the charge of adultery, “concubine” therefore can’t mean girlfriend. It’s gotta mean wife.

Punishing ourselves. (Don’t!)

Crack open a dictionary and the first definition you’ll find for penance is often “voluntary self-punishment as an expression of repentance.”

Actually that’s not what penance is supposed to mean. Our word penance comes from the Latin verb pænitere/“be sorry.” That’s all penance means: We regret what we did, we apologize, we ask forgiveness, and we resolve to do better in future. Period. When Christians confess our sins to one another, that’s all penance, penitence, repentance, or whatever word we wanna use for it, ought to consist of.

Problem is, the way Christians have historically demonstrated how sorry we are, is to prove it by making ourselves suffer. By undergoing punishment. Sometimes voluntarily. Sometimes not.

So let me make this absolutely clear: God’s kingdom is about God’s grace. Christians punishing themselves, or punishing one another, is contrary to grace. It’s not a fruit of the Spirit.

I won’t go so far as to call it a work of the flesh. That’s because there’s a time and place for penalties and consequences. But that time and place is only in the context of restitution, and the unrepentant.

When Christians hurt one another, we need to make it right as best we can. If we can’t, grace is gonna have to make up the difference. If the neighbor boy burns your house down, of course he can’t afford you a new house; forgive! But if he swiped your bike, of course he oughta return the bike—and even if he doesn’t, forgive! Mt 5.38-42 Any additional penalties need to be tacked on by parents or the state. Not the Christian; not the church. Christians are only to forgive.

Now sometimes Christians don’t regret their sins. They’d willingly do ’em again if the circumstances repeated themselves—and will even proudly say so. “Of course I hit him for insulting my wife; anyone who goes after me and mine should expect it.” When people are more interested in their rights, their lusts, their vengeance, their will, their flesh, than in following Jesus, these people need to be removed from your church before they harm you. ’Cause they will.

Applying penalties and consequences to Christians who wanna get right with God, means you’re teaching them this is how we get right with God. Not by trusting God to save us, but by striving to save ourselves. Not by grace; by good works. Not by receiving, but by effort. Not by love; by merit.

Nope, it has nothing to do with God. He does not want us to hurt ourselves. If you think God told you to do it, that wasn’t God. Period. Don’t do it. If you’re doing it, stop it.

There’s enough pain and suffering in the world as it is. God wants to fix it, not create more of it. He doesn’t do abuse. He doesn’t approve of self-abuse. Even though plenty of Christians claim, “God wants us to suffer so we truly understand and share Christ’s suffering,” Pp 3.10 or “God gave me this thorn in the flesh, same as he did Paul,” 2Co 12.7 or “I need to beat my body so I can develop self-discipline.” 1Co 9.27 WEB Obviously they’re pulling those verses out of context. They’re wrong.

Yes, in our messed-up world, Christians suffer. Everybody suffers. Life is suffering. Jn 16.33 But to manufacture our own suffering? To produce more suffering? It’s contrary to the kingdom. It’s devilish.

Evangelicals, climate change, and creation care.

Gotta admit: For the longest time I was skeptical about climate change.

Back then it was called “global warming”—the idea of pollution changing our planet’s atmosphere, creating a “greenhouse effect” which trapped heat and gradually upped the world’s average temperature. And even if it did exist, big deal. So the world’s temperature went up a degree or two. What kind of impact would that make? Hardly any, I expected.

’Cause naïvely I’d imagined “average temperature” meant everywhere only got warmer by a degree. The north and south poles, however, got warmer by more than that. Warm enough for a lot of ice to melt.

Between 1980 and 2003, the north polar ice cover shrunk 1.6 million square kilometers. It’s getting so ships can now travel the Arctic Ocean. NASA

The reason I hadn’t believed in climate change was because, at the time, it was speculation. Based on evidence, but still speculation. I’m old enough to remember when scientists were predicting global cooling: Back in the 1970s, some scientists claimed another ice age was on the way, and the United States would be covered in snow like that lousy 2004 movie The Day After Tomorrow. Global cooling, global warming; make up your mind, science guys.

But between the shrunken ice caps and sinking islands, I grew convinced. Obviously the poles are getting warmer; ergo the earth is getting warmer.

The “price of industrialization”—well, when Beijing can’t be bothered to filter their smokestacks. CNN

All right, if pollution is the problem, can we solve it? Of course we can. Some of you older folks remember when London, New York, and Los Angeles were covered in smog to the level Beijing currently is. I grew up in the San Francisco Bay Area in the 1970s, and despite the nearby ocean making it legitimately overcast in the mornings, it used to remain “overcast,” in the wrong shade of gray, most days. It’s not anymore. California passed laws capping emissions. There was some uproar at the time, ’cause adjustment costs money, and those who have to spend the most on it really don’t wanna. But now we can breathe our own air… something China’s bigger cities can’t yet do.

So can we fight pollution and win? Of course; we’ve done it before. Humans, as the LORD once pointed out, can do whatever we set our minds to. Ge 11.6 At the time it wasn’t a compliment; we were up to no good. But we can do good. Not always for righteous reasons, but still.

Problem is, a significant number of politically conservative Evangelical Christians in the United States don’t believe in climate change. Even after they’re presented the very same evidence I was.

When pagans die.

Yeah, this is gonna be a bummer of an article. Sorry. It needs saying.

When Christians die, it’s sad. ’Cause we’re never gonna see those people again in this lifetime. We often say, “We’ll see ’em in heaven,” and that’s true—though not quite as pop-culture Christianity imagines it. We’ll see them in the kingdom of heaven. Once Jesus returns to establish that kingdom, we Christians are all getting resurrected, and they’ll be back, better than before. As will we. That’s our hope.

But it’s not pagans’ hope.

The Latin word paganus meant someone from the country, and therefore not from the city. Christians adopted it to refer to people who don’t live in the city of God, or civilians who aren’t in the Lord’s army. By definition a pagan isn’t in the kingdom. Not going to heaven. They’re outside—and outside isn’t good.

So when pagans die, it’s a profound loss. Not only are we not seeing them again, we’re likely not seeing them in the age to come. Because they resisted a relationship with Christ Jesus, they don’t inherit his kingdom. They don’t come back with us Christians. They don’t get resurrected till Judgment Day, Rv 20.5, 12-13 and things don’t turn out so well for them: They go into the fire. Rv 20.15

I know; it’s awful. I don’t wish it on anyone. But it’s the path they chose.

Pagans are fond of denouncing us Christians for “concocting” this story, as if we invented it as some sick ’n twisted revenge fantasy. Which stands to reason: If you don’t believe in Jesus, of course you’re gonna think Christians invented this scenario. And it’d say all sorts of things about our lack of compassion, graciousness, and love—especially as your typical pagan believes in universalism, where everybody goes to heaven, whether they want to or not. So how dare we deny them a pleasant afterlife.

But this is no mere story. And we Christians didn’t concoct it. If pop culture ideas about hell are any indication, our ideas would be way worse. Popular depictions of hell don’t involve dark fire; they involve torture. Devils with pitchforks, jabbing people as if being burnt weren’t torment enough. Or ironic psychological horrors. Stuff that increases the suffering. Sick stuff.

True, some of those warped ideas were invented by Christians who wish all manner of hateful, painful stuff on pagans. And these people have serious problems with unforgiveness, and need to repent. We’re supposed to love our enemies, Lk 6.27 not devise brave punishments for them.

But again: The fire wasn’t our idea. And no, it’s not God’s idea either. He wants everybody to be saved! 1Ti 2.4

Then why’s it there? Because if people don’t wanna be anywhere where God is—if they wanna get so far away from him, nothing he created will be around to remind them of his very existence—there’d be nothing left but chaos. Darkness. Fire. Plus all the other people who likewise wanna be apart from God, so they’ll be serious downers. Hence all the weeping and gnashing. It’ll be awful.

It’s why Jesus described it as fire, and warns us away from that. Nobody has to go there! Don’t go there! Save yourselves. Ac 2.40 Turn to God.

Sheep-stealing: “Hey, those were our sheep!”

Since all the sheep belong to Jesus, what’s the real problem?

Sheep-stealing /'ʃip stil.ɪŋ/ vt. Getting a Christian to leave their church and join yours.

[Sheep-stealer /'ʃip stil.ər/ n.]

My sister and I live in the same town. I’m a member of a small church. She’s a member of another, larger church.

When people hear this, sometimes they respond, “Aww. Why don’t you go to the same church? You should be worshiping together.”

Well, sometimes we do. Sometimes I visit her church. Once, she and her family visited mine. Our churches aren’t in competition, y’know. Mine may be in a denomination and hers isn’t, but both churches belong to Jesus: They’re both outposts of God’s kingdom.

Why don’t we go to the same church? Various reasons. Initially it was because I was giving the churches in my denomination a try before settling on one… and this one fit. (Once it wasn’t, so I hung with the Baptists a few years.) If I had to switch churches, I don’t think it’d be too big a stretch to switch to hers, but I fit better here.

And my church lets me minister. Whereas her church already has plenty of ministers. They don’t need me. Don’t need her either. She and her husband used to help in their area of expertise, music. They were eventually told their help wasn’t wanted.

If I were told that, I’d go find someplace I was wanted; but that’s me. I told ’em my church was looking for musicians. Of course my church, being small, would definitely try to rope ’em into ministering every week, and they’d prefer once a month. (That’s what they’re currently doing: They help out at a friend’s church.)

Now, some Christians would definitely take offense at my inviting them to help at my church. They’d see it as “sheep-stealing.” Because my sister and brother-in-law already have a church, already have a shepherd, and how dare I try to swipe them out from underneath their shepherd?

Um… ’cause we all have the one shepherd.

John 10.14-16 KWL

14 “I’m the good shepherd. I know my own, and my own know me,

15 just as my Father knows me, and I know the Father. I prioritize my life for the sheep.

16 I have other sheep who aren’t from this pen. I have to bring them here too.

They’ll hear my voice and become one flock, with one shepherd.”

Churches have shepherds, or pastors; lots of ’em. But all these pastors work for the head of every church, Christ Jesus. And when they’re jealous of one another, or compete with one another, or try to hoard resources which are meant for the whole kingdom and world, it’s wholly inappropriate. So this idea of “sheep-stealing”? Doesn’t come from the bible.

Still, some pastors get downright territorial.