Doesn't that get you excited? ...Think of it! ....
"...that I a child of hell should in His image shine; The Comforter Has Come !!!"
May 20, 2018
THIS WEEK IN Assemblies of God HISTORY -- MAY 12, 1968 ~ Col. Sanders Accepts Christ (KFC)
Colonel Harland Sanders (1890-1980) was best known for founding the iconic restaurant chain, Kentucky Fried Chicken. After he accepted Christ at age 75 in an Assemblies of God church in Louisville, Kentucky, the news of his conversion spread quickly. During the last 15 years of his life, Colonel Sanders shared his Christian testimony countless times. Fifty years ago, the Pentecostal Evangel featured his story.
Sanders’ colorful life and personality earned him a storied place in American history. Young Sanders experienced a difficult childhood and home life. He began working as a farmhand at age 10, he left home at age 13, and he falsified his date of birth and joined the U.S. Army in 1906 at age 16.
Following his 1907 honorable discharge from the Army, Sanders held a succession of short-term jobs. He worked for a railroad, a ferry line, an insurance company, and a chamber of commerce, among other businesses. He was a hard-working entrepreneur, but his temperament led to frequent personality clashes. He studied law and worked as an attorney for three years in Arkansas, but his legal career ended after he got into a courtroom brawl with his own client.
In 1930, Sanders started a restaurant located adjacent to the Shell Oil station in Kentucky that he managed. His cooking became a local sensation and, in 1952, he began franchising his secret “Kentucky Fried Chicken” recipe. Sanders became a well-known philanthropist and was given an honorary title of “Colonel” for his charitable work by the governor of Kentucky. The company grew rapidly to 600 franchises by 1963. Sanders, with his white suit and white hair and beard, helped market Kentucky Fried Chicken and became a familiar image across throughout the world.
Despite this success, Sanders felt troubled in his soul. Over the years, he had been active in church, but he had never wholly committed himself to God. He had developed a habit of cursing that had become ingrained in his lifestyle. He wanted to be free of the guilt and inner torment, but he did not know how to achieve the peace that he sought.
Then, one day in 1965, a stranger approached Sanders on the street and invited him to evangelistic services with the McDuff Brothers at Evangel Tabernacle Assembly of God in Louisville, Kentucky. Sanders visited the church and asked the pastor, Waymon Rodgers, whether God could give him an assurance that he would go to heaven, and whether God could deliver him from his habit of cursing. Rodgers responded affirmatively on both counts and led Sanders in a prayer to accept Christ. Sanders became a faithful member of Evangel Tabernacle.
Sanders frequently testified of his Christian conversion. In a 1979 interview on the PTL Club, Sanders noted that God both saved him and took away his desire to swear. Various Assemblies of God publications also featured Sanders’ testimony. In 1968, Revivaltime radio personalities C. M. Ward and Lee Shultz interviewed Sanders, which resulted in the publication of a small Revivaltime booklet, Colonel Sanders Begins a New Life.
In the Revivaltime booklet, Sanders summarized his testimony:
“You can join the church. You can serve on committees. You can be baptized and receive communion. You can become the superintendent of the Sunday School — and not be saved. I know. It happened in my life. There I was. I didn’t have enough spiritual power in my life to keep me from cussin’. I know there is an experience of salvation. It is my personal experience today. I know I am right with God. I know my sins are pardoned.”
Thirty-eight years after his death, Colonel Sanders remains a larger-than-life figure in American culture. The company he founded, Kentucky Fried Chicken, continues to use Sanders’ image and life story in its marketing campaigns. But Sanders’s life represents much more than fried chicken; his story illustrates that the gospel can provide hope and new life to anyone — regardless of age or social background.
Read the article, “Colonel Sanders Begins a New Life,” on page 14 of the May 12, 1968, issue of the Pentecostal Evangel.
Ecclesiastes ~ The Bible Project
The Teacher says "Hevel, Hevel ...all is Hevel!" ~ Ecclesiastes 1
About Ecclesiastes
The Book of Ecclesiastes is the critic's response to Proverbs, which states we live a good life when we fear God and follow wisdom. This book's author and the teacher believe that life is hevel, temporary and fleeting like smoke or vapor. We all try to build meaning and purpose in life apart from God, investing in pursuits and things that have no lasting meaning, but time marches on, we all die and bad things happen to good people.
In the end, the key to contentment comes from wisdom, accepting hevel, fearing God, keeping His commandments and putting our trust in Him. We remain puzzled by life's mysteries, but He will bring true justice that fuels our ability to live lives of honesty and integrity.
ALL EYES ON THE EPICENTER ~ Joel Rosenberg
New post on Joel C. Rosenberg's Blog |  |
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The Story of Daniel ~ Billy Graham
"When you read the book of Daniel, read it with the book of Revelation....and read it with a copy of today's newspaper. They ALL tie in! Daniel was the first prime-minister of Persia (now Iran). "
~Billy Graham, 1973
May 11, 2018
Dr. Chuck Missler ~ 1934 - 2018
Ed's Note:
One of my favourite bible teachers has passed away last week; Dr Chuck MIssler. What an amazing gentlemen! I will miss him greatly, but I am thankful his ministry remains on YouTube and other electronic media. Chuck's research on the bible was truly extraordinary and I learned so much from his teaching!
From Wikipedia:
Charles W. Missler (May 28, 1934 – May 1, 2018) was an American author, evangelical Christian, Bible teacher, engineer, and former businessman. He was the founder of the Koinonia House ministry based in Coeur d'Alene, Idaho.
Life and career[edit]
Career[edit]
Missler graduated from the U.S. Naval Academy in 1956[1] before working for several years in the aerospace and computer industries. He joined the Ford Motor Company in 1963.[2] Missler joined Western Digital as chairman and chief executive in June 1977, and became the largest shareholder of Western Digital.[3]
In 1983 Missler became the chairman and chief executive of Helionetics, Inc., another technology company.[3] He left Helionetics in 1984 "to pursue other opportunities in the high-technology field".[4] In August 1985 Helionetics sued Missler, alleging a conflict of interest, claiming that after Missler and other Helionetics executives had decided not to purchase a small defense electronics maker, that same company was purchased by an investment corporation in which Missler held a controlling interest.[5] The suit was settled when Missler's firm agreed to pay Helionetics $1.6 million.[6]
In 1989 he headed up the Phoenix Group International, a former Colorado real estate company that entered the high-tech industry to sell personal computers to Russian schools.[7]Phoenix filed for bankruptcy protection in 1990 when the deal did not develop as anticipated.[8]
Read More about Chuck Missler (click this link)
PAOC Statement of Affirmation ~ The "Egalitarian" Position on Leadership
Ed's
Note: Whether you call it "theological-drift", left-leaning, re-interpretation
in a changing liberal world or however you dismiss this issue, it is ever controversial
and doesn't seem to go away. Both sides of this discussion seem to take comfort in
"being-sure" of their theology. This issue has been an ongoing source of conflict
in a post-modern era,
evangelical Christians have struggled with the issue of the
"Complementary" position ("equal but distinctly different roles concerning leadership")
versus the "Egalitarian" position on male/female
leadership roles in the church.
Since the late 1990s, the PAOC has reversed it's previous complimentary
position
to one of egalitarianism.
PAOC STATEMENT OF AFFIRMATION
REGARDING GENDER EQUALITY IN LEADERSHIP
May 2018
PAOC STATEMENT OF AFFIRMATION
REGARDING GENDER EQUALITY IN LEADERSHIP
INTRODUCTION
In 1998 the voting members of the Pentecostal Assemblies of Canada adopted a resolution in the decades-long process of considering the role and place of women in credentialed and governing ministry. Women had been ordained in the PAOC since 1984. This resolution now anticipated the full and unlimited involvement of women at all levels of our fellowship, simply providing for “...gender inclusivity in all matters relating to the credentialing process and qualifications of candidates for the elected offices of District and General Executives”.
Two decades later, we recognize that although our accepted, official position is one of equality between men and women, that position has not translated to reality. Women continue to be vastly underrepresented both as vocational pastors and in governing roles at District and National levels, despite female students consistently attending our Bible Colleges in significant numbers. There is a gap between our official position and our lived reality.
This paper is a Statement of Affirmation of our egalitarian position, in the context of ministry leadership, with a summary of historical and theological considerations. It is intended to provide a beginning reference point for churches and credential holders who seek clarity regarding what we believe, particularly when they are called upon to make decisions regarding who will fill leadership roles in their contexts. Suggested and referenced resources are listed below; further resources will be developed.
OUR HISTORY
In the history of modern Pentecostalism, women have been included from the beginning. On January 1, 1901, Agnes Ozman, a Holiness preacher in Topeka, Kansas, received the baptism of the Holy Spirit, ushering in modern Pentecostal history in North America. In 1906, the Pentecostal experience spread to the Azusa Street Mission, which was gender-inclusive. When the Assemblies of God (AOG) officially organized in 1914, women constituted nearly one-third of its clergy.
Ellen Hebden received the baptism of the Holy Spirit in November 1906. By 1910, there were fourteen new congregations in Canada, most associated with Toronto’s Hebden Mission. Viewed as a fulfilment of Joel’s promise (Joel 2:28-29; Acts 2:17-18), this new day of Pentecost conferred equal responsibility on all people to step into their callings. The January 1908 edition of the Apostolic Faith declared, “When our Lord poured out Pentecost, He brought all those faithful women with the other disciples into the upper room, and God baptized them all in the same room and made no difference. All women received the anointed oil of the Holy Ghost and were able to preach the same as men.” Men were encouraged to be supportive of women as ministers: “It is contrary to the Scriptures that women should not have her part in the salvation work to which God has called her. We have no right to lay a straw in her way, but to … encourage the woman in her work.”
Early Pentecostal periodicals made “matter of fact” reference to women in ministry. In a list of fifteen missionaries compiled shortly before the Pentecostal Assemblies of Canada (PAOC) organized in 1919, seven were female. Women were evangelists, pastors, teachers and missionaries. They conducted evangelistic campaigns, planted churches, established schools, and translated Scripture—laying the groundwork for the fellowship’s expansion throughout Canada and overseas.
In our earliest days, the return of Christ seemed imminent, evangelism was paramount, and regulations less important. However, as the return of Christ delayed, order was needed to establish doctrine, missionary efforts, and Bible colleges. As organizations grow and structures are put into place, legislation usually entrenches the dominant group’s beliefs. Although women were present when the PAOC was originally chartered in 1919, the first directors were male, and the Memorandum of Agreement declared that the PAOC was to be controlled by ordained Elders and Pastors, all male.
The pathway to ordination for PAOC women centered on the “authority” conferred by ordination, and the amount women should have. The PAOC Lady Workers credential (later the Ministerial License for Women) required the same preparation as ordination, but did not confer the same status. By 1950, women with this credential could vote at General Conferences, and by 1960, could solemnize weddings.
The post-war years saw the church adopt a similar narrative to society in general: women who moved into the public work sphere in the war years were directed back to home life in the 1950’s. By the early 1970’s there was such concern over the lack of PAOC women in pastoral roles that a commission was struck to study the issue. Women’s ordination was debated in 1978 and 1980; each time the vote did not reach the required two-thirds majority, and additional studies were commissioned. In 1984, Resolution #6 was presented once more. The motion passed with a 90% approval, granting ordination but with limited institutional authority. In the December 1984 Pentecostal Testimony, C. M. Ward declared, “This step of opening the pulpit to women is not only morally correct but morally mandatory…. It is the will of God to reach souls regardless of the gender employed.” The final constitutional limitation for women was removed at the 1998 General Conference.
As of January 2016, approximately 6% of credentialed lead pastors in the PAOC are female.
THEOLOGICAL CONSIDERATIONS
There are a range of viewpoints within evangelicalism regarding women in ministry which lean toward either complementarianism or
1. God uses people for positions based on ability and call, not gender (Gal. 3:28). We re-affirm that the Day of Pentecost established a “prophethood” of Spirit-empowered believers, with no restrictions on race, social position, or gender (Act 2:16-18; cf. Joel 2:28-29).
2. The creation story indicates mutuality, not hierarchy, of Adam and Eve. Both are called to bear God’s image and rule creation. The word ezer, translated “helper” (Gen. 2:18, 20) does not indicate submission, but rather mutual partnership. It is used repeatedly of God helping others, including Israel (Ex. 18:4, Ps. 124:8). Hierarchy is introduced only post-fall.
3. Women in OT and NT serve in leadership positions. Examples include Miriam (Ex. 15:20) and Deborah (Jud 4:4) in the OT; Anna (Lk 2:36, 38), Phoebe (Romans 16:1,2), Priscilla (Acts 18:26; Rom. 16:3), and the chosen lady who appears to be a pastor (2 John 1) in the NT. Special note should be given to Junia (Rom. 16:7) who held the office of an apostle.
4. Paul’s determination was to help churches maintain peace, truth and reputation with the culture in which it found itself. In doing so the cultural issues appear to restrict women’s roles in ministry but they were clearly situational rather than universal.
a) 1 Corinthians 11:3 – The word “head,” used in this text is often interpreted as authority, when in reality the Greek word Kephale literally means the part of the body that is attached to the neck and figuratively means “source of being, origin of being”. This text simply means that man is the source of woman’s existence (referencing the Creation account, Gen. 2:23), not someone of superior rank. If it was intended otherwise, the Greek word used for “head” would have been Rosh (chief, ruler, boss, commander) or Archon (ruler or boss).
b) 1 Corinthians 14:34-35 – Paul is instructing the church on maintaining order in corporate worship. Among the multitudes of problems in the Corinthian church, one issue was that women were causing disruptions with public questions. Since 1 Cor. 11 teaches that women can pray and prophesy publicly, the “be silent” instruction cannot be universal. Paul’s point was that public worship should be conducted in an orderly, profitable way.
c) 1 Timothy 2:9-12 – In the context of false teaching and negative cultural influences, five issues were raised for women, one of which was an instruction to learn quietly. The other four issues were wearing expensive clothes, braided hair, gold and pearls. This list of issues clearly points to a specific cultural situation; to call four of them “cultural” and one “universal” is not defensible.
d) 1 Timothy 2:13-14 - The nature of the issues Timothy was dealing with in Ephesus were the matriarchal Ephesian culture that promoted female superiority and taught that the original human was woman. The goddess Artemis was thought to bring new life and to take life away if needed; often during childbirth women called upon Artemis for preservation and relief. Instead of the false pagan teaching that Adam was deceived and Eve was a heroine, Paul writes, “And it was not Adam who was deceived, but the woman being deceived, fell into transgression.”
Being created, made, or born second does not disqualify anyone from ministry leadership, but being in a deceived state or easily susceptible to false teaching does. Yet Eve didn’t stay deceived, and she was not the only transgressor. Adam ate the forbidden fruit too. They were both transgressors. The Bible nowhere states or implies that women are more easily deceived or deceptive than men. That Paul did not believe this is demonstrated through the great value he placed on his female ministry colleagues.
CHURCH EXPERIENCE
Experience is not the primary or sole resource for knowing God and his will, but it is one that God has provided. Experience has taught us that women in ministry have been effective and fruitful from the beginning of the Church until now, even in times when opportunities were limited.
CONCLUSION
We recognize that other fellowships and denominations may hold a differing position regarding the role of women, and it is not our intention to cause division in the larger Body of Christ. Nevertheless, while respecting these differences, and while continuing to respond with kindness and grace, we unequivocally affirm that within our fellowship, we hold to an egalitarian position.
In light of the position of the Pentecostal Assemblies of Canada that women may indeed be fully credentialed and equipped to lead in any capacity, we commit ourselves to the following actions:
- We will encourage local churches and members of our fellowship to intentionally teach and implement a fully egalitarian position at the local church level.
- We will intentionally recommend and develop resources as needed to assist our local churches in teaching and implementing an egalitarian position.
- We will intentionally celebrate and welcome the anointing and call of God to vocational ministry on both women and men, at all levels of leadership.
REFERENCED RESOURCES
Boyd, Gregory A. and Paul R. Eddy. Across the Spectrum: Understanding Issues in Evangelical Theology. 2nd ed. Grand Rapids: Baker Academic, 2009.
Keener, Craig S. "Head Coverings." In Dictionary of New Testament Background: A Compendium of Contemporary Biblical Scholarship, edited by Craig A. Evans
and Stanley E. Porter, 442-47. Downers Grove, IL: InterVarsity Press, 2000.
Stackhouse, John G. Partners in Christ : A Conservative Case for Egalitarianism.
FOR FURTHER REFERENCE
These resources are offered as suggestions for further understanding. However, they have not been created by nor are they under the purview of the PAOC.
Books:
Beck, James R. Two Views on Women in Ministry (Counterpoints: Bible and Theology). Grand Rapids, MI: Zondervan, 2005.
McKnight, Scot. Junia Is Not Alone. Englewood, CO: Patheos Press, 2011. Kindle.
McKnight, Scot. The Blue Parakeet. Grand Rapids, MI: Zondervan, 2008.
Spencer, Aida Besançon. Beyond the Curse. Ada, MI: Baker Academic, 1989.
Online Resources:
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