I'm jumping in, uninvited, to an ongoing discussion between John Schroeder, chief blogger at the incredibly prolific Blogotional, and Adrian Warnock, blogger primus at the EU's spiritual conscience, the UK Evangelical Blog. These two blogites thankfully disagree agreeably on the power and place of preaching to bring about transformational change.
I make no claim to greater insight than either of my brothers, but I'm going to stick my nose in all the same. The reason? I've made the terminus a quo of salvation a career-long study.
It took about five post-Christ years to get my first solid clue to the process. This occurred when I began a study on the four biblical traits known as wisdom, knowledge, insight (discernment), and understanding. I was in awe of the numerous occurrences of these terms and their obvious relationship to one another (I've still not mastered them as I'd like to).
It took about five post-Christ years to get my first solid clue to the process. This occurred when I began a study on the four biblical traits known as wisdom, knowledge, insight (discernment), and understanding. I was in awe of the numerous occurrences of these terms and their obvious relationship to one another (I've still not mastered them as I'd like to).
On one occasion, as I read Proverbs 1:7 ("The fear of the LORD is the beginning of knowledge"), my eyes of understanding were opened! What knowledge is worth having outside that knowledge which comes from God? And this "knowledge" from God is reserved for the saved alone [2 Corinthians 4:3-5].
The proverb is saying the terminus a quo for that knowledge which comes from God is "the fear of the Lord." Thus a journey commenced on a study of "the fear of the Lord."
The proverb is saying the terminus a quo for that knowledge which comes from God is "the fear of the Lord." Thus a journey commenced on a study of "the fear of the Lord."
It is my contention no one is saved until they've experienced this "fear" (the word, in both the Hebrew and the Greek, may legitimately be translated awe or reverence, yet "fear" is the most whole and appropriate rendering).
Consider Paul's discussion of the true nature of an unbelieving Jew (for that matter, any unbeliever) in Romans 3:1-20; after a litany of disgusting character flaws [10-17], he quotes Psalm 36, "THERE IS NO FEAR OF GOD BEFORE THEIR EYES" [18].
I contend these flaws vanish by virtue of faith-based confession, which results in the gift of God's transformational grace, which in turn leads to regeneration, justification, et al. What is the terminus a quo of the sinner's confession? I contend it is utter fear of God, and that fear brings a sinner to his spiritual knees to confess he is a worm worthy of judgment, damnation, death, and eternal punishment.
Only two responses appear possible following a face-to-face encounter with the Living God, either abject rebellion or a crumbling grovel. The fear of God is that point where the hardened heart of the non-rebellious cracks and the Holy Spirit enters in a supernatural nano-second, transforming the man and saving the perishing.
Theological nuances aside, it is my conviction "the fear of the Lord" is the moment John speaks of. Preaching can bring about the stimulus for this fear of God but so can a traffic accident, a hurricane, a tsunami, a romance, a rainbow, a sunrise, a sunset, and even the Bible sans preacher.
Bill Bright brought thousands to the Lord with his Four Spiritual Laws; and certainly no one claims Abram was reckoned righteous by the preaching of an independent fundamentalist preacher.
Bill Bright brought thousands to the Lord with his Four Spiritual Laws; and certainly no one claims Abram was reckoned righteous by the preaching of an independent fundamentalist preacher.
To say that we need more preaching because "faith is produced by preaching" is bending slightly the text Adrian is citing (I think): "So faith comes from hearing, so hearing from the word concerning Christ" [Romans 10:17].
Hearing, then, is supplanted by preaching, which is incorrect. This suggests we're saved by faith rather than "by grace ... through faith" [Ephesians 2:8]; it also makes salvation contingent upon someone other than Christ and implies a salvation which is dependent upon a "work" (I'm splitting hairs now).
Hearing, then, is supplanted by preaching, which is incorrect. This suggests we're saved by faith rather than "by grace ... through faith" [Ephesians 2:8]; it also makes salvation contingent upon someone other than Christ and implies a salvation which is dependent upon a "work" (I'm splitting hairs now).
I also suspect a misunderstanding on Adrian's part with regard to faith; specifically the difference between salvific faith and sustaining faith. Enough said for now. I'll just pray that someone comes along and picks up this critical thread.
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