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A miracle lifestyle begins in God’s presence
For decades, maybe centuries, the church has gathered weekly around a sermon. Our reasons are noble: We value the Scriptures and know that our lives are to be anchored in truth. But the study of the Scriptures is meant to launch us into an encounter with the person of Jesus Christ.
In that moment of connection, we obtain life. Without encountering the One to whom Scriptures point, we are a people to be pitied. As Jesus told the Pharisees, “You search the Scriptures, for in them you think you have eternal life; and these are they which testify of Me. But you are not willing to come to Me that you may have life” (John 5:39-40).
Nearly every leader wants revival in one way or another, and many want healings, deliverances and miracles. But it’s hard to have the same fruit as the early church when we value a book they didn’t have above the Holy Spirit they did have.
The church has always been faced with the choice of evangelizing through the power of God or by human wisdom, often expressed as apologetics.
A famous “defender of the faith,” Benjamin Warfield, against the overwhelming teaching of Scripture, actually claimed, “Christianity makes its appeal to right reason, and stands out among all religions, therefore, as distinctively ‘the Apologetical religion.’ It is solely by reasoning that it has come thus far on its way to its kingship. And it is solely by reasoning that it will put all its enemies under its feet.”
Apologetics in this context means, “a reasoned defense” rather than a “presentation-in-power” of Christian belief. Apologetics assumes that one becomes a Christian more by intellectually grasping “right doctrine” or “good ideas” rather than humbly receiving the revealed presence and power of Jesus.
In early church history, as the power of the Spirit became a threat to the church hierarchy, most of the early “church fathers” became more acceptable as “apologists,” defending the faith against philosophical and religious attacks, even as they (rarely) conceded that Christianity was mainly spread by those who healed and drove out demons. Since these apologists were trained in the same intellectual traditions as their opponents, their crucial problem is that they accept their opponents’ premise that human wisdom is the way to discover God and to accept His gospel. The gospel then became a matter of accepting certain facts about Christianity (the creeds), rather than basing faith on the “experience” of God’s revelation and power—a problem even today in evangelical Christianity.
Robert Stearns is mobilizing churches to stand with Israel as it faces some of the most difficult threats to its existence
Christian Zionism is not a new phenomenon created by the religious right. In fact it predates the Jewish Zionist movement. So says David Brog in his excellent book Standing With Israel.
As a historian, Brog documents how William Hechler, a deeply religious Christian, was one of the first allies in 1896 of Theodor Herzl—a Jew who was the father of the modern Zionist movement.
Fast-forward 120 years. The state of Israel exists against all odds today, while facing some of the most difficult threats to its existence. Israel has few friends in the world more devoted than the evangelical (particularly charismatic) Christian community.
A new generation discovers more reasons to stand with Israel
Christian support for Israel needs a face-lift—a much-needed makeover to meet the charged climate of the 21st century global arena.
Christian Zionism is not new; it has been around for centuries. Sometimes quirky, often romantic and wrong-headed, these eccentric believers lived out a dream to see Zion restored. Their visions seldom corresponded with the social realities of the time. Call them visionaries before their time, the 19th century settlers who relocated to then-Ottoman “Palestine,” were passionate but mostly without significant influence; not to mention few and far between. They were committed pioneers who gave their lives for a biblical promise of the rebirth of a nation long dead.
Today is a different story. The modern state of Israel not only exists (against all odds); it is the focal point of the complex and delicate geopolitical realities of the Middle East—and to some extent, global affairs. From my ongoing work over the past 20 years in the Jewish and Christian communities, which revolves around these pivotal issues, as well as Eagles’ Wings’ efforts to educate the next generation in them, I propose there must be a fundamental shift in the way we approach the Jewish people, Israel and Zionism.
Most evangelicals are familiar with the many biblical reasons for supporting Israel. These important pillars are eternal, foundational and serve as the basis for traditional Christian Zionism. However, I believe a new generation is rising—boldly declaring that support for Israel is not only, for believers, an essential biblical principle, but for humanity, a universal moral imperative.
The center of the world is also the center of our faith
Jerusalem is the crossroads of the world. This unique city is unlike anywhere else on the planet. It’s difficult to describe how distinct and singular its atmosphere is. Although most urban centers are a confluence of varying ethnicities and cultural expressions, the thing that sets Jerusalem apart is the sense that its very location is the reason for the convergence of diversities that populate it. Its composition is not arbitrary or incidental.
Its inhabitants did not happen upon this landmass due to natural migration patterns or random chance. Rather, it seems that each and every person who resides in this land does so by deliberate, intentional choice. No one is there by accident. If you’re living in Israel, it is because you believe something so strongly you’re willing to stake your life on it. Many end up doing just that.
Often thought of as the crossroads of the three monotheistic faiths, the charged religious nature of Jerusalem also positions it at the hub of world politics. Jerusalem is not an easy place to live. There are no comfort zones in Jerusalem—nowhere to hide. The irreconcilable philosophies hurled down through the ages at avalanche-speeds meet in this tiny city, where they butt heads, brush shoulders, pass each other in vigilant silence.
Why the church must identify and combat the last acceptable prejudice
When believers today discuss the Holocaust (or Shoah), it is not uncommon for them to shake their heads in disbelief that such a massive genocide involving 6 million Jews could have happened so recently in Christian Europe. “How did the church not see?” we cry.
We read with horror the historical accounts; we weep at the testimonies of those who survived and grieve for those who didn’t. We stare with unbelief at the grotesque photos of man’s inhumanity to man during the Nazi reign of terror, and vow with Jews all over the world: “Never again!”
Yet, only 67 years after the end of World War II, we find ourselves living in a time eerily similar to the years preceding Hitler’s “Final Solution”—a time when the unthinkable is now very possible. Results of a 2003 poll authorized by the European Commission show that 60 percent of Europeans in 15 EU countries believed Israel to be the greatest threat to world peace, greater than North Korea or Iran.
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