The Christian Doctrine of a Personal God:
Christianity and Hinduism

by Joel Stephen Williams

In the New Testament we are told: “Without faith it is impossible to please him. For whoever would draw near to God must believe that he exists and that he rewards those who seek him” (Heb. 11:6). It is not enough to merely believe in a Supreme Being. It is also necessary to believe correctly about God and manifest a changed life due to that correct belief. If we believe that God exists, that God is good, and that God rewards those who seek him, then we should live accordingly. The doctrine of God is important, because few things, if any, affect our behavior more than our understanding of God. The purpose of this study is to encourage a correct understanding of God which will lead to godly living.

If we believe that God is unconcerned with human behavior, then we might not be concerned about our sin. During the Old Testament days, some of the Israelites had this sort of a concept of God. Through the prophet Zephaniah, God declared, “At that time I will search Jerusalem with lamps, and I will punish the men who...say in their hearts, 'The Lord will not do good, nor will he do ill” (Zeph. 1:12). These Jews believed in the existence of God, but their concept of God was flawed. They believed that God was unconcerned with mankind's behavior. They did not believe God would punish evil; neither would he reward good. Their view of God led to sin and a dead religion.

God as a Personal Being

In particular, the purpose of this study is to examine the concept of God as a personal being. God's existence is a basic assumption of this study. The question to be answered here is this: “Is God personal or impersonal?” If God is not personal, how can we relate to him? If God is simply a force or power like gravity or electricity, how can we communicate with him? If God were an object like a rock or a star, could we worship him – for example, sing reverent praises to him and pray to him – and have a relationship with him? The Bible teaches that our God is a personal God. He is the Supreme Being, a being who lives and exists. He can talk to us, hear our prayers, and appreciate our worship to him. He can know us and be known by us, the latter, to the extent that he reveals himself to us.

What is God like in relation to being or existence? God is personal. God is not a “thing” or an “it.' God is not an impersonal power that pervades the universe. Some of the terms that are used by theologians and philosophers to describe God are technically correct but quite impersonal. God has been called “The Ultimate Cause,” “The Prime Mover Who Is Not Moved,” “The Wholly Other,” and “The Ultimate Concern.” Each of these terms expresses a truth about God. For example, God is the “Ultimate Cause,” because he is the creator who caused or created everything. But these titles are very impersonal.

Describing the Infinite God in Finite Human Language

In order to let mankind know that God is personal, the Bible frequently describes God in human terminology. This type of language must be taken figuratively, yet seriously. It is meant to reveal to us that God is personal. God can know and be known. He is not some impersonal power like gravity or electricity. God speaks and can hear our prayers Therefore, the Bible describes God as if he had a human body with eyes, ears, a mouth, a heart, arms, hands, fingers, and feet. In the Bible God talks, writes, sees, hears, sits, rests, smells, whistles, laughs, walks, sleeps, awakes, and claps his hands. Emotions common to humans are ascribed to God also, thus God rejoices, grieves, feels regret, is angry, is disgusted, is zealous, hates (sin), repents, is jealous, and loves. This type of terminology, is called “anthropomorphism.” Based upon the Greek term for man, this term refers to describing God in human terms. It is not meant to be taken literally. The problem is that our limited, finite human minds have difficulty conceiving a great, infinite, spiritual being like God. So, God is described in comparative terminology that we can understand.

Anthropomorphic language should be used with caution. There is the danger of taking the symbolism too far and creating an idol. While man thinks of God in human or physical terms in order to try to understand God, God cannot really be described completely in such a manner: “To whom then will you liken God, or what likeness compare with him?” (Isa. 40:18). God reminds us that he is not a human being: “For I am God and not man” (Hos. 11:9). Paul warned the Romans that the Gentile world of his day had “exchanged the glory of the immortal God for images resembling mortal man or birds or animals or reptiles” (Rom. 1:23). At least twenty-eight times the Bible describes God as a “living” God. God is conscious and has a will or purpose. The ultimate lesson from anthropomorphic language to describe God is that God is personal. God is not a thing or an impersonal force like energy. God is a “Thou,” a “You,” not an “It.” “From everlasting to everlasting you are God” (Psa. 90:2). God is one to whom man can talk and expect to be heard!

To illustrate this there is the story of a blind girl whose sight was restored through medical surgery. The girl was delighted at everything she saw, especially her parents. She watched every move her father made for weeks and weeks. The love of her father seemed even more real to her. A brief kind look from her father would bring tears to her eyes. She said, “To think that I have had this father for these many years, and never knew him.” She knew her father; but once she saw him, she came to know him much better. Likewise, our knowledge of God is not complete. God is too great for our finite, human minds to comprehend. In heaven we will come to know God even better than we know him now. In this life, we use figurative, anthropomorphic terms to try to express our understanding of God. These terms have their limitations, just as our knowledge of God is limited, but they help us to understand the truth that God is personal, not impersonal.

Insights from Sarvepalli Radhakrishnan and Hindu Philosophers into Hinduism

The significance of this study for Christians in India is evident by an examination of the teachings of Sarvepalli Radhakrishnan (1888–1975), one of the three most important writers of modern Hinduism.[1] Radhakrishnan studied at Madras Christian College (M.A.), so he had significant contact with Christian thought. He distinguished himself as a teacher and as a statesman. He desired to restate Hinduism in a different way to make it stronger and to prevent more Indians from becoming Christians. Radhakrishnan taught that all religious beliefs were genuine attempts of humans to strive after God. None were false in his opinion, although some were more correct than others. Some religious beliefs were superior to others; therefore, some were more useful and closer to the truth. Radhakrishnan had a scale of validity of religious beliefs.

According to this Hindu thinker, the highest religious belief is that God is impersonal. He argued that personality is a limitation, therefore, God has no limitations. Of course, he claimed Hinduism, in the Upanisads, was an expression of this highest form of religion. The next highest form of religion was belief in a personal God. Some expressions of Hinduism fit in this category and Judaism also. The third level of religion, according to Radhakrishnan, was a belief in incarnation. A human figure of God of some sort was necessary for some human beings who were unable to conceive of God in an impersonal manner, he claimed. Because of the Christian teaching of the incarnation of Christ, he placed Christianity in the third category. The fourth and lowest form of religion would be the worshippers of idols and spirits.

Other Hindu philosophers have similar teachings about God being impersonal. Some Hindus do not think of God as Creator, Ruler, or Savior. They do not pray to Brahman. They meditate on him, or rather, they meditate on “it.” Upanisadic thinkers contend that God is without qualities. Others have a two-fold Brahman. One, Brahman (neuter gender), is the impersonal absolute, while the other, Brahma (masculine gender), is the existing, visible world.[2] Still other Hindus like Ramanuja (1100s) have taught that God is a personal being, a concrete person who is loving and merciful, and that his name is Vishnu.[3] Bhakti Hinduism centers around devotion to a wide variety of personal deities.

Modern Hinduism exhibits a broad tolerance, because of these varied approaches to the nature of God we have just outlined. For example, while one form of belief in God may be better than another, Radhakrishnan claimed all were valid in their own way. He pleaded for tolerance and cooperation between religions rather than competition. The true Hindu could supposedly join in any of the above forms of worship to one degree or another. One could even join in a lower level of worship out of respect for friends who were unable to think on a higher level. With this approach religion becomes very relative and subjective, and this approach to truth is quite common among many Hindus. Truth can vary from person to person. It is not absolute or unchangeable in Hindu thought.

A Christian Response

How should a Christian respond to the teachings of Radhakrishnan and others on the personality of God? Is it a lower form of religion to teach that God is a personal being? Many Hindu thinkers have answered, “Yes,” to this question. They contend that personality is a limitation. They claim personality imposes limitations on one who is unlimited. Study carefully the following reply from Stephen Neill to this argument:

Christians understand personality as a principle not of limitation but of freedom. The living being has a freedom denied to the nonliving. The rock will remain forever where it is unless some force from outside moves it. The animal is freer than the plant, since it has the capacity for movement. Man, with his gifts of experiment and creativity, is freer than the animal....God...is perfect freedom, except so far as he has limited himself by accepting relationship to the beings whom he himself has created and to whom he has given a measure of freedom.[4]

The Christian affirmation that God is personal is not an attempt to place limitations on God. God is infinite and eternal. Instead, the declaration that God is personal is the beautiful truth that God can hear us when we pray, that he can see us when we are in trouble, and that he can feel our sorrow when we mourn. As Matthew Henry once put it, “He hath heard Thy prayers, he hath seen thy tears.” The truth that God is personal was never expressed in a more beautiful way than when Christ taught us to pray, “Our father who art in heaven” (Mt. 6:9). The incarnation of Christ was a limitation on God, as the Son, self-imposed, but it was done for a special purpose (Phil. 2:5–8). It was done to reveal God to mankind and to accomplish the salvation of mankind from sin. Imagine, the infinite God being born as a baby in Bethlehem! So, let us glory in the fact that our God is a personal being. We can speak to him. He hears our prayers. We can know him (2 Tim. 1:12). We are known by him. He even knows the number of hairs on our head (Mt. 10:30). He is so much aware of his creation that he even knows when a tiny sparrow falls to the ground (Mt. 10:29). Great is our God![5]

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[1] Information on Sarvepalli Radhakrishnari was taken from A. Lipski, “Sarvepalli Radhakrishnan,” Abingdon Dictionary of Living Religions, ed. by Keith Crim (Nashville, TN: Abingdon, 1981.), 598; and Stephen Neill, Christian Faith & Other Faiths (Downers Grove, IL: InterVarsity Press, 1984), 105–09.

[2] John A. Hardon, Religions of the World (Westminster, MA: Newman Press, 1963), 57.

[3] John B. Noss, Man's Religions, 4th ed. (London: MacMillan Company, 1969), 206.

[4] Neill, Christian Faith & Other Faiths, 114–15.

[5] Lightly edited from an article originally published in a paper for evangelists in India as Steve Williams, Progress 2, no. 2 (November 1989): 7–10.

Enter His Gates with Thanksgiving

Enter His Gates with Thanksgiving
A Meditation and Prayer Guide for Psalm 100

by Tim Gunnells

I spend a lot of time reading, meditating, and praying through the Psalms. I pray before I read, asking God to use His Word to transform my life. I read silently sometimes, and sometimes I read aloud. I then meditate on words and phrases that stick out to me. Then, I use a psalm as a guide to pray.

I go back to certain psalms over and over again: Psalm 1, Psalm 23, Psalm 46, Psalm 51, Psalm 63, Psalms 95, and 96. The psalm that I have found myself turning to the most over the past 4 or 5 years, however, is this one: Psalm 100.

Shout joyfully to the Lord, all the earth.

Serve the Lord with gladness; Come before Him with joyful singing.

Know that the Lord Himself is God; It is He who made us, and not we ourselves; We are His people and the sheep of His pasture.

Enter His gates with thanksgiving And His courts with praise. Give thanks to Him, bless His name.

For the Lord is good; His lovingkindness is everlasting And His faithfulness to all generations.

Why do I return to this particular psalm over and over again?

Is it because it is short? There have probably been a few times when I just wanted to read a brief passage, and this one fits the bill, certainly.

Is it because it doesn’t have any difficult phrases or verbiage that prevent me from understanding it? Sure, I think that has something to do with it.

The primary reason I return to this Psalm over and over again is because of the reminders it gives me that help me to live out the Greatest Commandments to love the Lord with all of my heart, soul, mind, and strength, and to love my neighbor as myself. It helps me to love God and people more.

Here are some of the reminders that I need daily, and I am sure you do as well:

I need to be reminded to praise and serve God joyfully.

Sometimes I don’t feel like life is treating me fair. Sometimes I grumble and complain and store up bitterness in my heart; but when I do, my relationship with God and with others takes a nosedive. The psalmist reminds me to approach Him joyfully and that the whole world needs to join with me.

I need to be reminded that He made me, and that I didn’t make myself. I didn’t make Him either.

The Bible is full of true stories where people thought too little of God and too much of themselves. We know people who have done and are doing the same thing; forgetting Who made them, and Who it is Who should be honored. When I am at a low point, when I think less of others, when everything becomes about me and what I want and what I think I deserve, I need to be reminded that God made me, and that He is the center of the universe, and He is supposed to be the center of my life. When I remember this profound but simple truth, I love Him more, and I think more of other people.

I need to be reminded that I am one of the sheep in His pasture, and that He cares for me.

I cannot take care of myself without God giving me what I need. I am a sheep, and I am not the Shepherd. The pasture belongs to Him and not to me. He is the caregiver, the provider, and the protector.

I need to be reminded to offer Him my thanksgiving and praise on a daily basis, because He deserves it.

As the psalmist says, He is the One who made me. He is the Shepherd, and I am the sheep. He provides all that I need and more. I don’t deserve what I have been given, but He gives it anyway.

I need to be reminded that He is good, and that His lovingkindness never ceases.

Though friends betray Him, God never has and never will. Though people might break their promises to me, and I might break promises to them, God will keep His promises. Though trials and suffering may come my way, He goes through them with me and gives me enough grace to handle them.

Yes, God is worthy of joyful praise. God is worthy of thanksgiving. It’s all about God and not about me. I need to be reminded of these facts for my own benefit.

Prayer: Dear God, we do come to you in joyful praise. We exalt You as the One and Only God, the maker of Heaven and earth. You are the Shepherd, and we are but sheep. Thank you for caring for us, providing for us, and protecting us. Thank You for being faithful to us. Please forgive us when we make ourselves the center of our lives and forget about You and what you have done, are doing, and will do for us as Your children. We praise Your Holy name. In Jesus’s name, Amen.

Do Not Harden Your Heart

by Ted Burleson

Six-year-old Heather mashed the Playdough in her pretty little hands and formed it into one big glob. Mommy called for her, so she left the Playdough and went to her. Days later, she tried to mash the Playdough, but it had hardened so that she could not change its shape.

Thirteen-year-old Heather held her Bible in her maturing teenage hands and folded her hands to pray. Becky had asked her to go to the mall instead of going to church, and she went with her. Weeks later, she missed church again, and it did not bother her as much the second time.

Sixteen-year-old Heather held Jimmy in her shaking hands and closed her eyes as they passionately kissed. Jimmy had asked her to go all the way, and she went along with him. Months later, she tried to pray, but it seemed hard for her to believe that God was still listening.

Eighteen-year-old Heather held little Jimmy with her best “mothering” hands and closed her eyes as the baby cried and cried. Jimmy had asked her to get an abortion, but she kept her baby alive. Years later, she thought about calling her preacher, but it seemed to her that too much had happened to turn back now.

Stories like Heather’s begin, go on, and end every day. Heather learned that just as the Playdough hardens and the shape no longer changes, hearts can harden, and changes become even more difficult than ever. This lesson repeats an ancient theme: God can heal hardened hearts if we soften our hearts enough to invite Him into our lives. The vital requirement is for us to refuse to allow our hearts to harden.

In Hebrews 3:7-11, the writer to the Hebrews shows that turning a deaf ear to God’s instructions causes God to be angry. Christians must refuse to repeat the history of God’s rebellious people who did not learn God’s way. If we want to live for Jesus in this life and go to heaven in the life to come, we must not harden our hearts.

Remember God’s Old Testament people, Israel? They continually rebelled against God and refused to obey His commands. They murmured and complained and worshiped idols. It is easy to see their mistakes because of hardened hearts, but we must guard our hearts to keep from being just like them.

Read Hebrews 3:12-15 and ask if there is an “evil heart of unbelief” leading you away from God? Are you encouraging someone today to live for Jesus? Are Satan and sin deceiving you? The writer of Hebrews instructs his readers that to please God, we must listen to His voice and obey His commands.

You can see the progression of a heart hardened by apathy and sin in Heather’s story. Bible camps, youth retreats, worship services, and gospel meetings are all part of an effort to encourage you to remain active in God’s family. Satan makes it seem easy to leave God’s people, but the consequences are far from easy to bear.

Look again at Heather’s story. Where could she have altered the course of her life? Even though it will be tough for Heather, she can allow God to soften her hardened heart. Her heart is softening, and God is slowly being allowed back in her life.

“Extending the Invitation”

C. Philip Slate

Periodically, preachers in the USA find themselves in a bind when they feel compelled, for whatever reasons, to “extend the invitation” when there is no natural connection between sermon content and an appeal to respond to Jesus. This article is a response to the felt awkwardness of this practice and offers a few alternatives.

Why should preachers feel compelled to “extend the invitation” every time they preach? Scripture does not enjoin the practice. In most of the churches I have visited in more than thirty countries, extending the invitation at the end of the sermon is exceptional, even in situations where churches are growing rapidly. Indeed, in the 1950s our workers in Italy found the practice of “extending the invitation” even counter-productive to their evangelistic efforts. Some Italians would respond when all they wanted to do was inquire. So, our workers created an alternative means of responding, a practice I need not detail here.

Tom Olbricht has shown how the “invitation” practiced among North American churches of Christ began as a counter-practice to the altar call in 19th century heavily Calvinistic Protestant revivalism, a call with the accompanying quest to ascertain or secure one’s election.[1] There is nothing about the biblical preaching event, however, that requires the “extension” of a formal invitation each time preaching takes place, regardless of content. One may exhort and persuade without the uninterrupted, and often awkward, move from sermon to exhortation.

In a real sense, the invitation was given by Jesus (Matt. 11:28–30), and all preachers can do is remind people of that invitation and exhort them to respond to Jesus in appropriate ways. In that sense we do not extend the invitation. In some cases our 19th century North American evangelistic efforts involved two men in the preaching event: one was chiefly a teacher while the other was an exhorter who urged people to act on what they had been taught. There was nothing wrong with that practice in a specifically evangelistic situation.

That the biblical message clearly demands responses is not the issue. Hearers were often urged to respond by repenting with accompanying fruits (Matt. 3:8; Acts 2:38), turning to the Lord (Acts 3:19), believing (trusting) (Acts 16:31), and so forth. Even when the sermon is not specifically about the gospel, on a given Sunday someone may want the opportunity to obey Christ in baptism for reasons other than the sermon just preached. The same may be the case for one who wishes to make known her or his repentance of some wrong, to apologize for behavior, to announce the decision to return to the Lord’s way of life, or to request congregational prayer for some threat or forthcoming event. How can those opportunities be provided? In many of our African American churches members simply remain standing after the post-sermon song, and the preacher asks each one what is on her or his heart—a good practice but difficult to do in a very large assembly.

Alternative Ways to do the Same Thing

Given the decision to provide opportunities for people to respond publicly in assemblies, there are several ways of making it know without employing strained connections between sermon and exhortation. Obviously, when the sermon is evangelistic it is easy to move into a call for response, a traditional USA practice among several churches. (1) Alternatively, however, one may state at the beginning of the sermon that at the end of the message a song will be sung as an appeal to people to respond publicly to Christ by coming to the front, if that is appropriate for them. Non-members and new contacts may not know what the post-sermon song means! Check it out for yourself. In fact, “extending the invitation” is strange terminology to those who have not been initiated to our phrases and descriptions.

The preacher could finish the non-evangelistic sermon and (2) simply state that he has finished the sermon planned for the occasion, and then say something like, “Now, please, give me a minute or so to make an appeal for anyone who may need to respond publicly to Christ today.” Another way of making the transition is to (3) finish the sermon with an appropriate prayer and then take a minute or two to make a meaningful appeal. (4) One may also transition from sermon to exhortation by making a psychological break, a planned pause after the sermon, and then exhort people to respond to Christ. (5) Additionally, one could finish the sermon with a song/hymn as part of the lesson, and then appeal for responses. (6) Another alternative to the traditional invitation involves the preacher’s mentioning the availability of himself or the elders (perhaps standing at the back) to talk about spiritual needs people want to discuss. Of course, this can be done along with an appeal to come to the front. (7) Finally, sermon over, the preacher may say simply but meaningfully, “Now, does anyone here today desire to become a Christian? Does anyone at this time want to confess some wrong or ask us to pray for a particular need? If so, please indicate it by raising your hand, standing up, or speaking. Let us know.

These are my suggestions. It may be useful to read how an Evangelical writer treated the subject.[2]

The Functions of Assembly

Whether or not to have a formal appeal for response depends largely on the way one sees the function of a sermon and a specific assembly. Interestingly, when theologically conservative James Kennedy was with the conservative Coral Ridge Presbyterian Church in Florida, it became in the 1960s the first Presbyterian church in the USA to have over three hundred conversions in one year. Kennedy never preached an evangelistic sermon to the church! Rather, on Sunday mornings he informed and encouraged the church. At one point he had trained 180 men and women to get out in the community and evangelize. That is how they had so many conversions. Waiving here our differences on the conversion processes, the point is that they did not use their Sunday assembly to evangelize but to minister to those already evangelized—and lost nothing evangelistically in the process.

It is useful for each church to decide whether it wants to be primarily a “front door” church (attract and win people by staging Sunday assemblies) or a “side door” church (does its evangelizing primarily away from the building and reserves the Sunday assembly more exclusively for building up the saints). Often churches try to do too many things in the limited time of the Sunday assembly. It is useful to reconsider what the “assembly” texts in the New Testament indicate about the practice of the early church. Settling on a manageable number of well-planned biblically required activities can sharpen the outcomes of assemblies, and sermons. Whatever a church’s leadership decides about these matters needs to be carefully explained to the congregation so it can participate in whatever approach is taken. It helps brothers and sisters to have a clear view of what they are trying to accomplish “when we [they] come together.”

Slightly modified article originally published by the Gospel Advocate in April, 2018.

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(1) Thomas Olbricht, “The Invitation: A Historical Survey,” Restoration Quarterly (5:1), which is online at the RQ website.

(2) Larry K. Weeden, “Effective Invitations,” Leadership. 1988 (9:4):124-28.

The Importance of Unity for the Church

by Joel Stephen Williams

“Behold, how good and pleasant it is when people live in unity!” (Psa. 133:1). How wonderful unity, peace, and harmony are, and how discouraging division, discord, and conflict are. The apostle Paul begs us to be “eager to maintain the unity of the Spirit in the bond of peace” (Eph. 4:3). Jesus prayed that his followers “may all be one” (Jn. 17:21). Unfortunately, it has not always been that way. Paul, for example, had to struggle with the problem of division in the church at Corinth. In the early church there were disagreements over the Gentiles and salvation. There were also disagreements due to personalities. Since there are sinful human beings who make up the church, sadly, divisions and disagreements are going to always be present. But that does not mean that we should sit back in apathy and indifference and fail to promote unity.

Causes of Division

What are some things that cause division? Some division is over doctrine. If division comes because of error, the truth must prevail. But between brothers and sisters, usually division is the result of other causes. Sometimes it is the result of personalities. This was the problem at Corinth. Some liked Paul the most while others liked Apollos or Peter (1 Cor. 1:12). Paul was horrified by this division. He wanted all of them follow Christ rather than human beings. It was Christ who was crucified for them. They were baptized in the name of Christ (1 Cor. 1:13). Therefore, Paul appealed to them to all “agree” so that there would be “no dissensions” among them (1 Cor. 1:10). Even today some Christians who should be friends are not unified, because they are lined up behind various personalities, namely, this preacher or that preacher. Let us line up behind Jesus Christ and repledge our mutual loyalty to him! If we are all following Christ, we will all be in line together.

At other times division results from hurt feelings. Sometimes one person has wronged another person. At other times someone has gotten their feelings hurt even though another person has not really done anything wrong to them. We need to learn to be forgiving toward one another. If we Want God to forgive us, we need to learn to forgive others (Matt. 6:12–15). Paul wrote, “Let all bitterness and wrath and anger and clamor and slander be put away from you, with all malice, and be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you” (Eph. 4:32). God through Christ has forgiven each one of us of many terrible sins, so we need to be forgiving of others, especially our brothers and sisters.

At still other times division is due to jealousy. Sometimes preachers or churches get in competition with one another. Instead of working together, we work against one another. We need to learn to be humble and put God's glory first in all things, not our own selfish desires. Instead of trying to make a name for ourselves, let us be concerned with making the name of Christ widely known. His name will save; our names will not save anyone (Acts 4:12). We should seek the kingdom of God first (Matt. 6:33). As Paul taught, “Do nothing from selfishness or conceit, but in humility count others better than yourselves. Let each of you look not only to his own interests, but also to the interests of others (Phil. 2:3–4). If we are only interested in pleasing God rather than pleasing mere mortals, competition will cease between us and unity will ensue (2 Cor. 10:18).

Another cause of disunity is a lack of love in our hearts. Jesus said that love would be the means by which “everyone will know” that we are his disciples (Jn. 13:35). The kind of love we should have, for our brothers and sisters in Christ is not merely a passing friendship. We are to have love “as” Christ loved us when he died on Calvary (Jn. 13:34; Eph. 5:2). If we. do not have a love for our brethren, then we do not really love God (1 Jn. 4:20–21). Peter told us to “love the brotherhood” (1 Pet. 2:17).

Expressions of Unity

In what ways do we have unity? We have unity in a common faith and doctrine. We agree on basic truths about God, Christ, the Holy Spirit, and the Bible (1 Cor. 1:10). We have common practices such as worship on the Lord's day and partaking of the Lord's Supper and we live a similar holy life. We have unity in that we were all baptized into Christ (1 Cor. 1:13). We have unity in that we wear a common name, Christian. Paul summarized some of the “one” things around which our unity is centered: “There is one body and one Spirit, just as you were called to the one hope that belongs to your call, one Lord, one faith, one baptism, one God and Father of us all, who is above all and through all and in all” (Eph. 4:4–6).

Finally, how can we show our unity? We do it by partaking of the Lord's Supper together (1 Cor. 10:16–17). We do it by supporting one another in good works like gospel meetings, feeding the hungry, and caring for orphans. We do it by praying for one another. We do it by speaking of one another in complimentary ways (Rom. 12:10; 2 Pet. 3:15–16). We show our unity by rushing to the aid of one another in times of tragedy (Rom. 12:13, 15; Gal. 2:10). Obviously, we are not able to show our unity if we sit back in separate groups frowning at one another. Instead, we show our unity by standing side-by-side, arm-in-arm, as brothers and sisters in Christ.

How wonderful and desirable unity is. Let us all work toward more unity in the church, so that an admiring world will say, “My, how they love one another!” The world is a place of hatred, hostility, and division. Let the church be a refuge of love, good will, and unity. Let the world know that we are Christians by our love one for another.

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Note: This article first appeared as Steve Williams, “The Importance of Unity for the Church,” Progress 2, no. 2 (November 1989): 10–11, in a paper published for preachers in India.

A Post-Election Prayer for America

by Justin Imel

Heavenly Father,

We acknowledge your sovereignty over this nation and every other nation on earth (Dan 4:32). Presidents come and go, but you sit upon the throne (Rev 4:9) and you reign forever and ever (Rev 19:6). Regardless of what happens in our country, we know that you are the almighty (Rev 4:8), the I AM (Ex 3:14; cf. Rev 4:8), and the ruler of the kings of the earth (Rev 1:5). We acknowledge, our God, that our citizenship is in heaven, and we anticipate the appearing of your Son, our Savior (Phil 3:20).

Our country is greatly divided. We pray for healing. We ask for reconciliation. We beseech you that the healing and reconciliation may begin with us. We know that even those with whom we strongly disagree bear your image (Gen 1:27; 9:6; cf. Acts 17:26), are our neighbors (Lk 10:25-37), and stand in need of Jesus (Lk 24:46-47). We wish to see all people as you see them, not as our political leaders see them.

Help the church be the light of this world (Matt 5:14). Help us do good to all men (Gal 6:10). Help us to sow love (1 Cor 13:4-8a). Help us to care for the widow and the orphan (Js 1:27). Help us to give to anyone who has need (Acts 2:45). In short, our God, we wish to show the character of our Lord Jesus everywhere we go.

We ask your blessings, holy God, on those in authority (1 Tim 2:1-2). We pray that we might live quiet and peaceable lives which please you (1 Tim 2:2). We pray that you might grant wisdom to those who are in office and those who will shortly take office (Js 1:5). Help us to submit to them, for we know that you are the one who gives them their authority (Rom 13:1-7).

We thank you for the honor of being a part of your kingdom (Col 1:13). We’re thankful that kingdom cannot be shaken (Heb 12:28). We’re thankful that in the heavenly kingdom all the evil we see in the kingdom of the world will be no more (Rev 21:1-4, 22-27); we look forward to that eternal day of peace and harmony.

In Jesus’ Name,
Amen

God and Hinduism

by Joel Stephen Williams

When the apostle Paul preached in Athens to the scholars there, he began by commenting that the Athenians were very religious people (Acts 17:22). Among the many altars and images in Athens, Paul had noticed one dedicated to "an unknown god" (Acts 17:23). The people of Athens did not want to offend any god that might exist, so in case they had overlooked some god, they erected an altar to any god that was unknown to them. Paul knew these people were worshipping in ignorance. He, therefore, proclaimed to them the identity of the unknown god, that is the true God of which the Athenians were ignorant. As Paul proclaimed the true God to the people of Athens, gospel preachers today need to proclaim the true God to the people of India.

Hinduism teaches that there is one impersonal ultimate reality, namely, Brahman-Atman, who is known through three personal deities, Brahma, Shiva, and Vishnu, that represent creation, destruction, and preservation respectively.(1) While this is the doctrine believed by the more astute Hindus, the "common man of India is uncritically and perhaps limitlessly polytheistic."(2) Many Hindus honor any and all gods and goddesses, or at least believe it is alright for others to honor virtually any god. Some Hindus claim that their deities number 330 million.(3) Many Hindus adopt a particular god or goddess as a patron deity. This god may be the protector of family and home. Some Hindus believe a certain god healed a relative, such as a grandfather, from an illness; thus, the family worships that particular deity. Other deities are popular in a certain town or geographical district. Still other gods are followed by a caste or class of people.

The multiplicity of deities in Hinduism means many Hindus will go from one shrine to another, from one priest to another, in order to appeal to a particular god or goddess that is supposed to be able to help with a problem. For strength one might pray to the monkey-god Hanuman. To remove an obstacle, one might appeal to Ganesh, the elephant-headed son of Shiva. For help with sickness, for a good harvest, or for safety on a journey one might approach other gods.(4) To this one might add the ever-growing number of shrines and holy places to which people go to worship, to pray, or to bathe. Once a person finds a god whom Hindus think have helped them, that god becomes a patron god for those people. Certainly, India is a religious country full of spiritual people.

The people of India need to be told what Paul proclaimed long ago: “The God who made the world and everything in it, being Lord of heaven and earth, does not live in shrines made by man, nor is he served by human hands, as though he needed anything, since he himself gives to all men life and breath and everything....for ‘In him we live and move and have our being’” (Acts 17:24-25, 28). God cannot be contained within a holy house or an idol. God is not limited to a single function like strength or fertility. The one true God is great. He is everything good that the millions of gods are supposed to be, and he is more. Those in heaven before the throne of God are examples of a reverent attitude all should have toward God (Rev. 4:8, 11). They worship God, saying:

Holy, holy, holy, is the Lord God Almighty, who was and is and is to come!...
Worthy art thou, our Lord and God,
to receive glory and honor and power,
for thou didst create all things,
and by thy will they existed and were created.

The God of the Bible is “one Lord” (Deut. 6:4). God declared to Moses: “I am the Lord your God.…You shall have no other gods before me” (Ex. 20:2–3; Deut. 5:6–7). Let us honor this one God.(5)

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(1) John B. Noss, Man’s Religions, 4th ed. (London: Macmillan, 1969), 207–17.

(2) Noss, Man’s Religions, 217.

(3) Noss, Man’s Religions.

(4) Noss, Man’s Religions.

(5) This article was originally published in a publication for India as Steve Williams, “God and Hinduism,” Progress 1, no. 3 (February, 1989), 5–6.

SHEPHERDING FOR GREATER EVANGELISM

by Roger Shepherd

The most significant work in the world is being a shepherd of the Lord’s church! Paul said, “it is a fine (good, honorable) work,” one who “aspires” to be an “overseer” of God’s people (1 Tim. 3:1). I have worked forty–nine years with young men who aspire to be preachers and shepherds. The idea they express in the type of leadership desired in the 21st Century is participatory shepherding, so they can take part in decisions. Shepherding transforms the people of God into servants.

I asked this question, “What is an elder?” and received the following:

• A man who leads and directs God’s work. He is out front or the head of a team.
• A man who has a following; without a following he is only taking a walk.
• A man guiding or directing the service of Christians to others.
• A principal player of an organization or team. He is an example of teamwork.
• A person of determination and action.
• A person with goals, visions, and a mission.
• One who trains others to take his place.
• He is a loving shepherd to cares for the flock of God.

How are these men developed today?

SHEPHERDING LEADERSHIP

Shepherds are “pastors” who oversee the spiritual work and character of the church (Eph. 4:11). Jesus is the “good shepherd;” that is a metaphor taken from one who was a literal “sheep-herder” (John 10:2, 11). This is the biblical imagery of a human leader who pastors, superintends, oversees, and teaches the pupils in the church (BDAG, 843). The most desirable attribute for a church leader today is that of a shepherd, not a desire to be a manager. Christians desire spiritual leaders, thus, shepherding to develop spiritual maturity, not one who desires the ability to achieve power or a position. Those who work toward a position, rank, or title upon arrival only think they have become a shepherd. They experience the frustration of a few followers and never develop their leadership skills. A shepherd is not a church boss or hierarchy. A shepherd provides a service and this takes skill, personality, character, and servanthood to be effective. The evangelistic church develops spiritual men beginning early in life to be shepherds.

In my experience of ministry and training young men, the church has a lack of shepherds for two reasons. First, very few men “desire” the work of a shepherd (1Tim. 3:1). A shepherd earnestly aspires to do the work from an inward impulse (heart or spirit) rather than the glory of an outward object (honor of men or position); therefore, the man who has his heart right with God will desire to work as a spiritual shepherd (BDAG, 371). For example, Paul wrote: “You who are spiritual restore such a one (fallen Christian) in a spirit of gentleness” (Gal. 6:1). Second, the church has not developed men regarding quality of character and ability to do the work (1 Tim. 3:2–7), such as ministry and evangelism (Eph. 4:11–12).

In respect to shepherding, a leader will develop at least the following qualities:

1. able to shepherd, feed, or take care of the church;
2. able to teach;
3. able to delegate the care of others to be managed by deacons and other leaders;
4. watch to protect the sheep, especially when they stray from the flock, because a literal shepherd watched the sheep day and night (1 Pet. 5:1–4; Heb. 4:13).

The sheep know the voice of a true shepherd and follows him to the true spiritual pasture (John 10:1–11). True shepherds lead the sheep to eternal life.

SERVANT LEADERSHIP

The challenge is developing shepherding as valid in seeking to reach contemporary society with servant ministry and participatory shepherding. Shepherds are challenged to sacrifice values for power and expediency. Hierarchy empowers leaders to ignore the needs and expediency of people for dominion. For example, leadership is seen in the contemporary concepts of pastoral care, pastoral counseling, and Christian psychology. In the church it is seen as the “head elder” philosophy that is a “Do as I say, not as I do” leadership. This idea is as old as ancient Egypt, Babylon, and Persia that was later used in the Greek and Roman culture where it was perfected. “The social world into which Christianity spread was governed by a single ruler—the Roman Emperor. Soon after Constantine took the throne in the early fourth century, the church became a full-fledged, top-down, hierarchically organized society” (Frank Viola and George Barna, Pagan Christianity?, 118, 134). Therefore, God gave the church “pastors” or shepherds (1 Pet. 5:2–4) who lead under the Chief Shepherd with the servant attitude of Jesus that is for the evangelistic church.

Jesus was a servant who shepherded the people of God (Matt. 20:28; John 10:10). Matthew’s word “serve,” in reference for Jesus, means to serve another’s spiritual interests. The greatest necessity of people is salvation (John 10:9). Shepherds serve the gospel to the church and community that some might be saved. Jesus was different from the hierarchy of Rome, with a mission to serve the immediate needs of others, to function as an intermediary, act as a go-between/agent, and to be at one’s service, rendering assistance as his foremost ministry (BDAG, 229).

TRANSFORMATIONAL LEADERSHIP

Transformation is not a common word in the vocabulary of most Christians today. Jesus challenged his disciples to stay young in their thinking, to accept truth with audacious minds, and to march toward a transformational style of leadership, building on the strengths of others. Shepherds raise the awareness of organizational goals and consequences of not reaching these goals. Shepherds empower disciples to transcend their own self-interest for the interest of others (Phil 2:4).

The church in contemporary society is challenged with transformational change that in biblical terms indicates a change in directions, change inwardly in fundamental character, thus, Christians progressively take on the perfection of Jesus through the Spirit’s direction (BDAG, 639–40). Paul used this term to mean a physical change by the renewing of the believer’s attitude and service to others, especially teaching and leadership (Rom. 12:1–8). Successful shepherds realize when they encounter a problem along the way, they change their direction, but not their destination. Believers that can change their thoughts can change the world to survive, and periodically change to meet the challenges of a changing community. Christians within the church will also change beginning with shepherding.

CONCLUSION

Hierarchal leadership lives on in the contemporary world today, but Christians desire godly shepherding. They want to know how much the shepherds care before knowing how much they know. Christians desire to be heard and to express their ideas and knowledge of a particular ministry. Remember, Christians support what they help create. When these opportunities are granted, they will produce their best in evangelism and keeping the saved. Followers are led to think and do what is right, having their needs met; this begins with transforming them spiritually. God taught participatory, servant, and transformational leadership to Moses, and he led Israel to great success (Exodus 18). The church is a better place to minister with a biblical model of leadership. Evangelistic shepherds will know the lost community and the church while serving their greatest spiritual needs and developing their ministry skills. Christians today are not so much wary of church as they are cautious of churches that do not practice the Bible. The contemporary church will be biblically organized and structured operating with spiritually gifted shepherds who rely heavily on ministries that emphasize relationships. True shepherds emphasize genuineness, holistic worship, service, knowledge, relationships, and teaching, while having a great respect for the early traditions without going beyond the teaching of Christ.