Norma McCorvey passed away at age 69 on Saturday.

Her journey to notoriety began in June 1969 when she attempted to get an abortion. Her lying failed to secure legal permission, and her scheme to obtain an illegal abortion also ended unsuccessfully. She then gathered a diabolical duo of fee-hungry attorneys to gear up for a protracted legal fight. Fortuitously, the baby reached full term before the menacing lawsuit did, and in 1970 the suit was filed under the alias Jane Roe. The Dallas County DA was Henry Wade, and thus the infamous case was christened Roe v. Wade.one missing

By the time the case popped out of the Supreme Court, the law was on the side of executing unborn people, a monstrous legality that began to rapidly and incessantly devour millions of unborn babies. Legally.

The rest, as they say, is history. And a bloody one at that.

But in 1994, Norma McCorvey flipped sides. She made the acquaintance of pastor Flip Benham who ran a pro-life outfit based adjacent to the pro-choice reproductive health clinic (read: infant abattoir) where McCorvey was working.

On her outdoor smoke breaks she would engage in heated banter with the pro-lifer next door. She eventually began to see him as a caring man, and even agreed to visit his church. Within a year she publicly declared that she had converted to Christianity, and was baptized in a backyard pool on national television.
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February 17, 2017

Forgiven People Forgive

by Mike Riccardi

ForgiveWell, we’re back to our series on dealing with sin in the church from Paul’s instructions to the Corinthians in 2 Corinthians 2:5–11. If you haven’t read the other posts in this series, I’d encourage you to do so. We’ve been moving through the stages of faithful, successful discipline, and have seen three of them so far. First, there is the harmful sin that makes discipline necessary; second, there’s the corporate discipline itself; and third, there is, we hope, genuine repentance. The fourth stage, after there has been genuine repentance, is comforting forgiveness. Paul says, “Sufficient for such a one is this punishment which was inflicted by the majority, 7so that on the contrary you should rather forgive and comfort him, otherwise such a one might be overwhelmed by excessive sorrow.”

Here we glean a principle that needs to take root in the soil of every Christian’s heart: where there is repentance, there is forgiveness. When a sinner repents, the church forgives. And though the original events of this text lead us to apply this principle first of all to cases of corporate church discipline, we all need to hear this point in light of our own duty to forgive those who sin against us personally. When a sinner repents, Christians forgive.

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Last week I listed seven components of worship that should take place when the church is gathered: fellowship, ordinances, Scripture reading, giving, corporate prayer, preaching, and singing. By itself, this list demonstrates the necessity of being part of a church. If a Christian is not part of a church, he separates himself from not only the means of grace, but the means of worship as well.

This week I want to answer this question: should all seven of them be present in every service? Or, to ask it another way, are any of these seven prioritized over the others? Is every form of corporate worship equal, or are some more equal than others?  Continue Reading…

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Last week we posted an article which argued that the idea of a heavenly prayer language is untenable based on Jesus’ command concerning prayer in Matthew 6:7. Additional questions arise on the issue concerning Paul’s teaching in 1 Corinthians 14.

For example, some continuationists claim for the existence of two different types of tongue gifts. The argument claims that there is one gift in Acts 2 and another in 1 Corinthians 14. Among others, Nate Busenitz has demonstrated that this position is unsound from Scripture.

Other continuationists hold to the position of a heavenly prayer language on the grounds of various details in 1 Corinthians 14. As somewhat of a part two of last week’s post, this will briefly address some of the popular continuationist arguments therefrom. It will not deal with every detail in 1 Corinthians 14, but merely a few of the more common arguments posed in favor of the continuationist position.

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This June, Immanuel Bible Church (in the Washington DC area) is hosting our third Foundry Conference. The conference has three goals: to expose young adults to expository preaching that will build a biblical worldview in every area of life, to sing theologically rich music that will lead us to a proper worship of God, and to provide encouragement for people from like-minded churches all over the country.

This year’s theme will be a celebration of the 500th anniversary of the Reformation. Our sessions will focus on sections of scripture that were critical in leading the reformers out of Roman Catholicism. Although this conference will be geared toward young adults, we will not be checking ID’s at the door, and everyone is welcome.

Registration is $40, and includes a $20 gift card to Immanuel Christian Bookstore and lunch on Saturday. The conference begins Friday evening, June 9th, and ends Sunday evening, June 11.

I’ll be preaching at the conference, along with:

Cripplegate conference
Mike Riccardi: In addition to his Cripplegate blogging, Mike’s real job is Outreach Pastor at Grace Community Church in Los Angeles. Mike has a passion for evangelism, and a heart for the church.

Jesse Johnson: Jesse is currently the Lead Teaching Pastor at Immanuel Bible Church in Springfield, VA. Along with Clint and Mike, Jesse  is the founder of The Cripplegate blog. This will be his third year hosting the Foundry Conference.

Eric Davis: Eric blogs regularly at The Cripplegate. In 2008 he planted Cornerstone Church in Jackson, Wyoming, which he currently pastors.

If you have any questions, or if you would like to bring a group, email me at standridge@ibc.church.

On my first trip to America I spent some time in the state of Connecticut. As soon as I arrived my hosts sat me down and told me a story of a kid they knew who had found a tiny red bump on his upper thigh. He was embarrassed to let anyone see it and, since it didn’t hurt or itch, he didn’t tell anyone about it. Then the spot became tender and painful. But he still didn’t tell anyone. When the sore turned into a rash, he decided it was time to tell someone, but he procrastinated.

kidThe rash then subsided, and he was relieved that he hadn’t told anyone. A few days later he felt an ache in his knee. He didn’t think anything of it. Then the ache appeared in his elbow. He still didn’t tell anyone. When he broke out in a fever and chills his parents rushed him to a doctor.

The physician asked the boy specifically if he had noticed a rash, bump, or any joint pain. He now felt embarrassed about not having mentioned this to his parents earlier and so he denied having experienced any of the symptoms.

The doctor prescribed medication to suppress flu symptoms and assured him he’d be better in a few days. The boy died. The cause of death was a bacterium, borrelia burgdorferi, transmitted by deer ticks, but the boy could have easily been cured with a common antibiotic had he reported the first symptom, a small red bump.

I was then informed that the disease was named after the town a stone’s throw away from us: a town called Lyme. “The moral of the story is,” my hosts grimly explained, “we don’t care where it’s located, if you see a little red bump on your body, you tell us immediately. Hiding the symptom will only make it worse.”

A relatively harmless disease can turn deadly if left untreated. And exactly the same can be said of what we think of as a relatively harmless sin, which is why the Lord wants us to regularly and speedily confess our sins and repent of them.

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RepentanceToday we continue in our series on dealing with sin in the church, in which we’ve been looking to Paul’s instruction in 2 Corinthians 2:5–11, which we’ve said provides us with five stages of successful church discipline.

The first of those stages is the sin that makes discipline necessary. In examining Paul’s words in 2 Corinthians 2:5, we focused particularly on the corporate nature of sin in the church: “But if any has caused sorrow, he has caused sorrow not to me, but in some degree—in order not to say too much—to all of you.” Even though the conflict was primarily between one man and the Apostle Paul, sin’s harm is never restricted to the offender and the offended. Because of the essential interconnectedness of the body of Christ, sin in even one part of the body brings sorrow to the entire church (1 Cor 12:26). The spiritual health of the body as a whole depends on the spiritual health of each member, and unrepentant sin in the body of Christ is a spiritual cancer. If left unchecked, sin will infect the whole body until it destroys all spiritual life. Because sin is so serious, it must be confronted and dealt with.

The second stage in this process is the discipline itself, “the punishment which was inflicted by the majority” (2 Cor 2:6). This “punishment” (epitimia) is a legal term that refers to an official disciplinary act, and it is to be carried out “by the majority.” The church had a formal gathering, and deliberated upon this matter, and rendered a verdict. This is none other than the outworking of the process of formal, organized, official church discipline. If there has been no repentance, the church is instructed to remove the man or woman in question from the fellowship of the body (Matt 18:17; 1 Cor 5:5, 13; 2 Thess 3:6, 14; Tit 3:10). While some might think this to be spiteful or harsh, it is the most loving thing that the church can do for a sinning brother. He needs to be made to feel the error of his ways. Though it may be painful, excluding him from the life of the church may be the only way to induce that godly sorrow that leads to repentance.

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Were believers under the Old Covenant permanently indwelt with the Holy Spirit? Was Spirit baptism an Old Testament reality?

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No. While the Holy Spirit regenerated sinners in the Old Testament, the indwelling of the Spirit in the hearts/lives of believers began at Pentecost. I am a dispensationalist, and I see the church as beginning in Acts 2. I am a progressive, leaky, modified dispensationalist, but even in my compromised form, I cannot imagine any understanding of the uniqueness of the church that simultaneously rejects the uniqueness of Spirit baptism and indwelling. Continue Reading…

I remember the first few times hearing about a heavenly prayer language. Some called it praying, or speaking, in tongues. Not long after coming to faith in Christ, a group of friends took me to a few meetings where this would be happening. We gathered in homes, the forest, and a local church to experience these supposed, Holy-Spirit-induced prayers. What I witnessed was fairly similar: various individuals caught in a trance-like state, speaking, or praying (I wasn’t sure), out loud using non-language noises in somewhat of a repeated fashion. The prayers/noises sounded something like, “Hasha-batta, kala-hasha, nashta-kala, hasha-batta..”

Subsequent to that, others reported that they were having similar experiences during private prayer to God. They said that the Holy Spirit gave them an ability to pray in non-language sounds as a means of infusing their prayers, and encouraged me to seek this out. About one year later, I observed some of the same, a supposed Holy-Spirit-infused prayer language, while attending one of the largest, and most well-known charismatic churches in the nation. These were some of my first experiences with this prayer language phenomena. I soon discovered that it is a widely practiced phenomena (in various forms) both inside and outside Christendom.

I, like many, began to ask: Is this prayer phenomena in Scripture? And, if so, what does Scripture say about it?

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Ministry is hard.

easyYou’re probably thinking, “No duh, Jordan.” But there was a time that I actually thought that it was going to be easy. I’m prone to make the same mistake over and over again. When I sat in my pre-marital counseling, I thought that marriage was going to be relatively easy. Then, before we had our first child and we took our parenting class, I thought, “Man, this is going to be a piece of cake.” And then there were times sitting in seminary classes that I thought, “Sounds pretty simple to me!”

But then I got married, and even though my wife is the most gorgeous and godly woman I know, I still can’t stop from being selfish towards her at times, and despite the fact that I’ve listened to hours of Tedd Tripp’s thoughts on parenting, I still struggle when my children sin against me, and even though I went to the best seminary in the world (yes, I know I’m biased), ministry is still incredibly difficult. Sitting in a classroom is one thing, but actually experiencing the ministry is another.

Recently, as I had the opportunity to teach on Luke 9:1-9, I was overwhelmed with the concept of giving glory to God in our ministries. How does God get glory from us doing ministry? For over a year Jesus had done everything, and it was going pretty well. Yes, He was almost killed a couple times, even in His own town, but thousands were being healed, thousands were having demons cast out, and, as you read the verses right after this section, you see that thousands upon thousands were following Christ so far that they didn’t have food to eat and He had to feed the hungry crowd. Jesus was doing ministry perfectly.

And in these verses, He decides to step back for a time and sends out the twelve disciples to go do ministry for the first time.

Jesus didn’t have to do this. He could have done it all. The Trinity could have decided before the foundation of time to never create humans or to not allow human beings to share in ministry, and yet God decided to not only create humans but for human beings to be the instruments He would use to bring glory to Himself.

And so, Jesus sends out the twelve, but it is quite obvious here that the disciples are completely dependent on Christ. We throw around the words “give glory to God” very often in the church, but I believe this passage actually gives us the opportunity to define this term a little better.  In fact, Jesus gives us three gifts that drive us to admit or dependence on Him and that ultimately allows Him to receive all the glory and praise.

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