PREACHERS WHO DON'T BELIEVE; THE SCANDAL OF APOSTATE PASTORS

Are there clergy who don’t believe in God? That is the question posed by a new report that is certain to receive considerable attention — and rightly so. Few church members are likely to be disinterested in whether their pastor believes in God.

The study was conducted by the Center for Cognitive Studies at Tufts University, under the direction of Daniel C. Dennett and Linda LaScola. Dennett, of course, is one of the primary figures in the “New Atheism” — the newly aggressive and influential atheist movement that has gained a considerable hearing among the intellectual elites and the media.

Dennett is a cognitive scientist whose book, Breaking the Spell, suggests that belief in God must have at one point served an important evolutionary purpose, granting an evolutionary advantage to those who had some belief in an afterlife as compared to humans without such a belief. The reality of death, Dennett surmises, might well have been the precipitating factor. In order to make life meaningful in the face of death (and thus encourage reproduction), Dennett suggests that primitive humans invented the idea of God and the afterlife. Now, he argues, we have no more need of such primitive beliefs.

Interestingly, Dennett also proposes a new interpretation of theological liberalism. Noting that many modern people claim to be Christians while holding to virtually no specific theological content, Dennett suggests that their mode of faith should not be described as “belief,” but rather as “believing in belief.”

Given Dennett’s own atheistic agenda, we can rightly assume that he would be thrilled to see Christian ministers and believers abandon the faith. Indeed, the New Atheists have made this a stated aim. Thus, this new research report, “Preachers Who Are Not Believers,” should be read within that framework. Nevertheless, it must be read. This report demands the attention of anyone concerned with the integrity of the Christian church and the Christian faith.

Dennett and LaScola undertook their project with the goal of looking for unbelieving pastors and ministers who continue to serve their churches in “secret disbelief.” Their “small and self-selected” sample of ministers represents a microcosm of the theological collapse at the heart of many churches and denominations.

In their report, Dennett and LaScola present case studies of five unbelieving ministers, three from liberal denominations (“the liberals”) and two from conservative denominations (“the literals”).
Wes, a Methodist, lost his confidence in the Bible while attending a liberal Christian college and seminary. “I went to college thinking Adam and Eve were real people,” he explained. Now, he no longer believes that God exists. In his rendering, God is a word that “can be used very expressively in some of my more meditative modes” and “a kind of poetry that is written by human beings.”

His church members do not know that he is an atheist, but he explains that they are somewhat liberal themselves. His ministerial colleagues are even more liberal: “They’ve been de-mythologized, I’ll say that. They don’t believe Jesus rose from the dead literally. They don’t believe Jesus was born of a virgin. They don’t believe all those things that would cause a big stir in their churches.”

Rick, a campus minister for the United Church of Christ, perhaps the most liberal Protestant denomination, was an agnostic in college and seems to have lost all belief by the time he graduated from seminary. He chose ordination in the UCC because it required “no forced doctrine.” Even as he graduated from seminary, he knew, “I’m not going to make it in a conventional church.” He knew he could not go into a church and teach his own theological views, based on Paul Tillich and Rudolf Bultmann. He did not believe in the doctrinal content of the Christian faith from the beginning of his ministry. “I did not believe the traditional things even then.”

He does not believe “all this creedal stuff” about the incarnation of Christ or the need for salvation, but he remained in the ministry because, “These are my people, this is the context in which I work, these are the people that I know.” In the pulpit, his mode is to talk as if he does believe, because “as long as … you are talking about God and Jesus and the Bible, that’s what they want to hear. You’re just phrasing it in a way that makes sense to [them] … but language is ambiguous and can be heard in different ways.”

He doesn’t like to call himself an atheist, but: “If not believing in a supernatural, theistic god is what distinguishes an atheist, then I am one too.”

Darryl is a Presbyterian who sees himself as a “progressive-minded” pastor who wants to see his kind of non-doctrinal Christianity “given validity in some way.” He acknowledges that he is more a pantheist than a theist, and thinks that many of the more educated members of his church hold to the same liberal beliefs as his own. And those beliefs (or unbeliefs) are stated clearly: “I reject the virgin birth. I reject substitutionary atonement. I reject the divinity of Jesus. I reject heaven and hell in the traditional sense, and I am not alone.”

Amazingly, Darryl is candid about the fact that he remains in the ministry largely for financial reasons. It is how he provides for his family. If he openly espoused his beliefs, “I may be burning bridges in terms of my ability to earn a living this way.”

Adam ministers in the Church of Christ, a conservative denomination. After years in the ministry, he began to lose all theological confidence. After reading a series of books, he became convinced that the atheists have better arguments than believers. He has moved fully into an atheist mode, yet he continues to lead his church in worship. How? “Here’s how I’m handling my job on Sunday mornings: I see it as play acting. I see myself as taking on the role of a believer in a worship service, and performing.”

This “atheistic agnostic” stays in the ministry because he likes the people and, “I need the job still.” If he had an alternative source of income, he would take it. He feels hypocritical, but no longer believes that hypocrisy is wrong.

John is identified as a Southern Baptist minister who has primarily served as a worship leader. He was attracted to Christianity as a religion of love, but his pursuit of Christianity “brought me to the point of not believing in God.” As he explains, “I didn’t plan to become an atheist. I didn’t even want to become an atheist. It’s just I had no choice. If I’m being honest with myself.”

He is clearly not being honest with his church members. He rejects all belief in God and all Christian truth claims out of hand. He is a determined atheist. Once again, this unbelieving minister admits that he stays in the ministry because of finances. Amazingly, this minister even names his price: “If someone said, ‘Here’s $200,000,’ I’d be turning my notice in this week, saying, ‘A month from now is my last Sunday.’ Because then I can pay off everything.”

Early in their report, Dennett and LaScola point to a problem of definition. Many churches and denominations have adopted such fluid and doctrineless identities that determining who is a believer and who is an unbeliever has become difficult. Their statement deserves a close reading:

The ambiguity about who is a believer and who is an unbeliever follows inexorably from the pluralism that has been assiduously fostered by many religious leaders for a century and more: God is many different things to different people, and since we can’t know if one of these conceptions is the right one, we should honor them all. This counsel of tolerance creates a gentle fog that shrouds the question of belief in God in so much indeterminacy that if asked whether they believed in God, many people could sincerely say that they don’t know what they are being asked.

In other words, some theologians and denominations have embraced a theology so fluid and indeterminate that even an atheist cannot tell the believers and unbelievers apart.

“Preachers Who Are Not Believers” is a stunning and revealing report that lays bare a level of heresy, apostasy, and hypocrisy that staggers the mind. In 1739, Gilbert Tennett preached his famous sermon, “On the Danger of an Unconverted Ministry.” In that sermon, Tennett described unbelieving pastors as a curse upon the church. They prey upon the faith and the faithful. “These caterpillars labor to devour every green thing.”

If they will not remove themselves from the ministry, they must be removed. If they lack the integrity to resign their pulpits, the churches must muster the integrity to eject them. If they will not “out” themselves, it is the duty of faithful Christians to “out” them. The caterpillars are hard at work. Will it take a report from an atheist to awaken the church to the danger?

TOLERANT INTOLERANT

John MacArthur
Post-modernism's veneration of tolerance is its most obvious feature. But the version of "tolerance" peddled by post-modernists is actually a twisted and dangerous corruption of true virtue.
Incidentally, tolerance is never mentioned in the Bible as a virtue, except in the sense of patience, forbearance, and longsuffering (cf. Ephesians 4:2.) In fact, the contemporary notion of tolerance is a pathetically feeble concept compared to the love Scripture commands Christians to show even to their enemies. Jesus said, "Love your enemies, do good to those who hate you, bless those who curse you, and pray for those who spitefully use you" (Luke 6:27-28; cf. vv. 29-36).
When our grandparents spoke of tolerance as a virtue, they had something like that in mind. The word used to mean respecting people and treating them kindly even when we believe they are wrong. But the post-modern notion of tolerance means we must never regard anyone else's opinions as "wrong." Biblical tolerance is for people; post-modern tolerance is for ideas.
Accepting every belief as equally valid is hardly a real virtue, but it is about the kind of only "virtue" post-modernism knows anything about. Traditional virtues (including humility, self control, and chastity) are openly scorned -- and even regarded as transgressions -- in the world of post-modernism.
Predictably, the beatification of post-modern tolerance has had a disastrous effect on real virtue in our society. In this age of tolerance, what was once forbidden is now encouraged. What was once universally deemed immoral is now celebrated. Marital infidelity and divorce have been normalized. Profanity is commonplace. Abortion, homosexuality, and moral perversions of all kinds are championed by large advocacy groups and enthusiastically promoted by the popular media. The post-modern notion of "tolerance" is systematically turning genuine virtue on its head.
Just about the only remaining taboo is the naive and politically incorrect notion that another person's "alternative lifestyle," religion, or different perspective is wrong.
One major exception to that rule stands out starkly: it is OK for post-modernists to be intolerant of those who claim they know the truth -- particularly biblical Christians. In fact, those who fancy themselves the leading advocates of tolerance today are often the most outspoken opponents of evangelical Christianity.
Look on the Web, for example, and see what is being said by the self styled champions of "religious tolerance." What you'll find is a great deal of intolerance for Bible based Christianity. In fact, some of the most bitterly anti-Christian material on the World Wide Web can be found at sites supposedly promoting religious tolerance.
Why is that? Why does authentic biblical Christianity find such ferocious opposition from people who think they are paragons of tolerance? It is because the truth-claims of Scripture -- and particularly Jesus' claim to be the only way to God -- are diametrically opposed to the fundamental presuppositions of the post-modern mind. The Christian message represents a death blow to the post-modernist worldview.
But as long as Christians are being duped or intimidated into softening the bold claims of Christ and widening the narrow road, the church will make no headway against post-modernism. We need to recover the distinctiveness of the gospel. We need to regain our confidence in the power of God's truth. And we need to proclaim boldly that Christ is the only true hope for the people of this world.
That may not be what people want to hear in this pseudo-tolerant age of post-modernism. But it is true nonetheless. And precisely because it is true and the gospel of Christ is the only hope for a lost world, it is all the more urgent that we rise above all the voices of confusion in the world and say so.

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Related Resources (free):

• Error Intolerant (articles)
• God's Generous Response to Boldness in Prayer (sermons)
• Does God allow Satan to test us? (questions)
• How long does it take you to prepare a sermon? (questions)

Related Products (to purchase):

• The Truth War (Hardcover) (books)
• What's So Dangerous About the Emerging Church? (audio-lessons)
• Why Biblical Christianity Is Intolerant in an Age of Tolerance (audio-lessons)
• Why We Believe the Bible is True (dvds)

SUFFER THE LITTLE CHILDREN ~ MATTHEW 18:1-6, 19:13-15 ~

“Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God” (Mark 10:14 KJV).

On January 20 we will observe Sanctity of Human Life Day. Each year we choose the Sunday closest to the anniversary of the 1973 Roe v. Wade Supreme Court decision that legalized abortion. That decision matters because at least 50 million babies have been legally aborted in the last forty years.

50 million is a lot of people. Here’s a way to think about it.

Take the population of Georgia,
Plus the population of Michigan,
Add the population of Virginia,
Plus the population of Nebraska,
Add the population of Nevada,
Include the population of Iowa,
Add the population of South Dakota,
Then add the population of Rhode Island,
Take the population of Arizona,
Plus the population of Oregon,
Add the population of Kansas,
Include the population of Vermont,
Plus the population of Mississippi,
Then add the population of Alaska.

That would total approximately 50 million people.
That’s 14 states wiped out.
Gone. Vanished.
Legally killed.

That’s what we’ve done in America since 1973.
That’s what we’re still doing. 

In 2009 41% of all viable pregnancies in New York City ended in abortion.
It’s hard to know what to do with a number like that. 

Forty years after Roe v. Wade, abortion remains a divisive issue in American politics. In one hopeful note, the Gallup Poll on Abortion shows that support for the pro-life position has been slowing rising since 1996. In 2012 50% of those surveyed called themselves pro-life while 41% self-identified as pro-choice. 

Because this is a sensitive issue, many people prefer not to think about it. In any congregation you will find a spectrum of opinions and a spectrum of experiences.

Some are angry.
Some are brokenhearted.
Some are guilty.
Some are chained to the past.
Some are frustrated.
Some are unsure where they stand.
Some want to change the subject.

It’s almost impossible to find anyone who is truly neutral.

How should we approach this issue? I wonder what Jesus would say about abortion. How would he feel about it? What if he were walking among us today? Is there any way to be sure about what he would say?

We can begin with one obvious fact. Jesus never directly addressed this issue, mostly because abortion was not commonly practiced in Israel. It was considered a pagan practice. Because the Jews in Jesus’ day did not kill their unborn, there was no reason to address the issue (See The Early Church on Abortion and Abortion in the Bible and Church History).

So if we ask, “What would Jesus do today?” we’re not asking the right question. We ought to ask, “What did Jesus do and what did he say?" 

The gospels leave us with many important clues, none more important than this. How did the Lord Jesus treat children? 

Jesus dealt with children on two separate occasions. The first is recorded in Matthew 18 and Mark 9. The second is mentioned in Matthew 19, Mark 10 and Luke 18. All say substantially the same thing. 

The Basic Principle

Let’s begin with a statement of the basic principle from an incident recorded in Matthew 19:13-15.

Then little children were brought to Jesus for him to place his hands on them and pray for them. But the disciples rebuked those who brought them.  Jesus said, “Let the little children come to me, and do not hinder them, for the kingdom of heaven belongs to such as these.” When he had placed his hands on them, he went on from there.

This has been called “the Magna Carta of Children.” These are some of the simplest words Jesus ever spoke. Only hard hearts would not be moved by them. 

I am touched by several things in this passage:

1. The spontaneous desire of parents to bring their children to Jesus. When Luke tells this story, he uses the Greek word for “babies.” It’s the same word he used for John the Baptist leaping for joy in his mother’s womb (Luke 1:44). 2. The disciples’ reluctance to let the children come near. How typical this is, how very modern. We get so task-oriented and so busy saving the world that we don’t want the children to bother the Savior. How strange, how sad, and yet how often this happens. The disciples were like the president’s bodyguards, keeping well-wishers at a distance. To the disciples, the children were just a bother, one more interruption in an already-busy day.  3. Jesus’ indignation at those who would keep children away from him. In Mark’s version of this incident (Mark 10:13-16), he uses a word that means Jesus was upset by what his disciples did. Many translations say he became angry. The ERV says it this way: “He did not like his followers telling the children not to come.” The Message says, “But Jesus was irate and let them know it."  4. Only those who are like children can come at all. Look at what Jesus said in Mark 10:15 (HCSB), “I assure you: Whoever does not welcome the kingdom of God like a little child will never enter it." That must have shocked those big-shot disciples. Ironically, at that moment the little children were closer to Jesus than the disciples who tried to keep them away.  5. Jesus’ willingness to embrace children and bless them. According to Mark 10:16, “He took the children in his arms, placed his hands on them and blessed them." No wonder parents loved him. If you show kindness to my children, it means more than if you had shown kindness to me. Little children are smarter than we think. They know when they are loved, and they respond with love to those who love them. No wonder children flocked to him.

Think of it . . . the parents wanted their children to come to Jesus . . . the boys and girls were not afraid of him . . . and he picked them up in his arms . . . then he put his hands on them and blessed them. “Their innocent helplessness appealed to the King.” (Charles Erdman) 

Should we do any less? Is there any work greater than caring for children? Should we not also bring our children to him? And if we do, will he turn them away? No, he will not. He will embrace our children just as he embraced these children so long ago.

It is Christ-like to love children, to care for them, to welcome them, and to embrace them. It is like Jesus to become indignant at those who would mistreat them. 

Is it not like Jesus to save the babies the world would kill?

Jesus is the little child’s best friend. His blessing has brought its benediction wherever his name has been heard. Christianity has always been the religion that safeguarded the rights of children. 

Wherever the gospel goes . . . it honors families . . . it ennobles motherhood . . . it protects and preserves the place of children.

Where Christ is known and trusted and followed, and where his example is the model, there infancy is sacred and children are safe. 

The Solemn Warning

Lest we miss the seriousness of all this, Matthew 18 includes another story that starts as a question the disciples asked.

“Lord, who is the greatest in the kingdom?” (v. 1)

Strange that Jesus’ handpicked men would ask a question like that. You would think that having followed the Master for many months, all thought of human competition would have vanished. 

But you cannot cancel human nature.

So Jesus took a child and had him stand in their midst (v. 2).  As the disciples looked at the young boy, they wondered what Jesus meant to say. The answer was simple and clear:

“Unless you change and become like little children, you will never enter the kingdom of heaven” (v. 3).

Then the direct answer to their question:

“Whoever humbles himself like this child is the greatest in the kingdom of heaven" (v. 4).

Then comes the heart of the message for us today. In the next few verses Jesus tells us why children matter so much to him and why they should matter to us. 

Here are three principles we need to consider:

1. When we welcome a child in Jesus’ name, we are welcoming Jesus himself.

“And whoever welcomes a little child like this in my name welcomes me" (v. 5). This statement has enormous implications:

1. How we feel about having children. 2. How we respond to cultural pressure from radical feminism. 3. How we react to the burden of childrearing.

Why does he say that to welcome a little child is to welcome him? Because Jesus himself was once a baby! 

The reverse is also true. When we reject our children, we are rejecting Christ himself. The words of Paul Vitz (Psychology as Religion, p. 66) come to mind: 

Recall that the young Mary was pregnant under circumstances that today routinely terminate in abortion. In the important theological context of Christmas, the killing of an unborn child is a symbolic killing of the Christ child.

2. When we deliberately harm a child, we face an unspeakable judgment.

“But if anyone causes one of these little ones who believe in me to sin, it would be better for him to have a large millstone hung around his neck and to be drowned in the depths of the sea" (v 6).

Literally the warning is against those who cause little children to stumble. What does Jesus mean by this? It means to lead them into sin, to tempt to evil, to hurt the children, to abuse them, to neglect them, to ignore them, to expose them to danger, and ultimately to harm them physically or spiritually. 

It’s anything we do that causes harm to come to our children. 

Note that Jesus applies this to “these little ones who believe in me,” thus teaching us a vital truth. Sometimes we wonder, “Can a child truly believe in Jesus?" Yes, indeed, and if we have raised our children in the truth of God, we ought to expect them to believe. 

Let us pray to that end and work to that end.
Let us ask God to save our children at an early age. 

Some people mock the faith of a child. That is a terrible thing to do. Some cast doubt and make jokes as if only adults can believe in Jesus. How sad, how tragic, how truly evil that we should make fun of God’s little children. Here is Charles Spurgeon’s comment in Do Not Hinder the Children:

People occasionally say of such a one, “He is only fit to teach children: he is no preacher.” I tell you, in God’s sight he is no preacher who does not care for the children.

John Piper (Let the Children Come to Me) offers this warning to those who belittle reaching children for Christ:

If you are receiving the kingdom yourself like a little child, then you will not do anything to hinder little children from coming to Jesus. But if you are trying to enter the kingdom some other way than by receiving it like a child, then you will probably be a hindrance to children. If you are not childlike toward God, children will probably be beneath you and not worth your time.

In my notes I found the following quote, which has no attribution. So I will share it not knowing who said it and simply make a follow-up comment. 

Children will come to Jesus if we do not hinder it.

Our responsibility is not so much to bring them to Christ as to get things out of the way that hinder them coming to Jesus. Then I found this written in my notes:

Children naturally love Jesus!

That statement strikes me as true if by it we mean something like this: “Just as the children of Jesus’ day knew that he was their friend, even so children today love to hear about him.” If we will but tell the story of Jesus, our children will be drawn to him by the power of the Holy Spirit. 

But then we must face the judgment of Matthew 18:6. In the ancient world, the farmers would take freshly-harvested grain and grind it between two heavy stones. The “millstone” was a huge stone so heavy that it was pulled by a donkey. The “depth of the sea” represents the deepest, darkest, most turbulent spot. If you hang a millstone around a man’s neck and drop him in the depth of the sea, he will most certainly drown. The millstone makes his death doubly sure. It speaks of a terrible, agonizing death. 

Jesus said the judgment of those who harm his children is much worse than that!

And so I must ask the question. What does Jesus say about those who make their living by killing babies? What of those who make millions in the evil abortion industry? What of the cowardly politicians who vote for it? 

I would not want to be in their shoes when Judgment Day comes.

Pope John Paul II cast the matter in a larger context with these words:

“Whoever attempts to destroy human life in the womb of the mother not only violates the sacredness of a living, growing and developing human being, and thus opposes God, but also attacks society by undermining respect for all human life."

President Ronald Reagan put it very simply: “Everybody who’s for abortion has already been born." 

3. When we protect a child from harm, we are only doing what God has already done.

“See that you do not look down on one of these little ones. For I tell you that their angels in heaven always see the face of my Father in heaven” (v. 10).

Check out that phrase: “their angels in heaven.” Is this a reference to what we commonly call “guardian angels"? Perhaps. Certainly it means that the angels of God watch over little children. What do they do? They protect them, they care for them, they watch over them. 

I think I’ve learned something about this ever since our grandchildren started arriving several years ago. Whenever a new picture of Knox or Eli pops up on Facebook, Marlene makes sure I see it. A few weeks ago Josh posted a video of Knox standing in front of a snowman in Vermont. With a little prompting from Josh and Leah, Knox (who is 2 ½) sang “Frosty the Snowman." We played that video over and over again. Then Mark posted a video of Eli doing some Gangham-style dancing, if that’s what you call it when a little boy who is not yet two waves his arms to the music, dips this way and that way, claps his hands at the end, and then looks at the camera with a smile, as if to say, “I did a good job, didn’t I?" It was terrific, and we watched it over and over, examining every move he made. We never grow tired of it. 

Last June Josh and Leah made a Smilebox video of Knox wishing me Happy Father’s Day. He couldn’t quite get it all out, so he said, “Happy day,” and smiled. At the end he said, “Bye-bye, G-Pa.” I saved it on my computer desktop so I could watch it any time I like. I’ve seen it at least 35 or 40 times. And it does something to my heart every time I see it. 

I am captivated by my grandsons. Or perhaps I should say, “They have captured my heart,” and they did it without even trying. 

I will do whatever I can to help them. They don’t have to ask me. I should say in passing that it’s different even than when Josh, Mark and Nick were growing up. After thinking about it, I can’t explain exactly what the difference is, but it is there. 

So I think about my sons and now about my grandsons. They are never from my mind, and no one has to remind me to think about them. Even as I write these words, there is something inside that I feel, a kind of love and concern and fear and joy all mixed up together. 

But if I, a very imperfect father and grandfather, feel that way about my children and grandchildren, how much more does God love them.

How much more will God take care of them.
How much more will he watch out for them.
How much more will he reward their trusting hearts. 

If my children are precious to me, if my grandchildren mean so much to me, do they mean any less to God? They are far more precious, for he sends his angels to watch them while they sleep. Sometimes when I’m busy, I don’t think about them. But the Lord never forgets. 

But how does he remember them all? He never gets their names mixed up.

At this point I will interject something from my notes, written almost 30 years ago when the boys were still at home and very young:

“One of the angels leans over and says, ‘Joshua is the one who looks like his father. Mark is the one covered with paint. Nick is the one swallowing pennies.’”

Honestly, I can’t remember what that means because I wrote it a long time ago. But I’m sure it’s quite true, at least the larger point that God knows our children by name, individually and personally, and he knows which is which and never gets them mixed up.

The angels who watch over my sons and grandsons are in the presence of God.Nothing they need ever goes unnoticed. 

Doing the Work of Jesus

Our God sees and knows all the little children of the world. Every time we move with love and compassion on behalf of the children, born and unborn, we are doing that which is dear to the heart of God.

I will declare to you what I believe. The Lord Jesus is on the side of those who love little children. And we are on his side when we stand up for them. 

We are on the side of the angels when we do everything in our power to stop the killing of the unborn. 

We’re doing what Jesus would do.
We’re doing what he did when he took the children in his arms and blessed them. 

In its widest embrace, this principle involves all those who love little children. It includes an army of doctors and nurses who treat infants and young boys and girls. It includes those who teach our children. It certainly includes those who rescue children from brutality, abuse, slavery and sexual exploitation. 

God bless every Sunday School teacher who comes week after week to teach the children in her class.
God bless the Vacation Bible School volunteers.
God bless the Awana workers.
God bless the children’s choir leaders.
God bless those who lead backyard Bible clubs.
God bless those who take in foster children.
God bless those who adopt children.
God bless those who care for children with special needs.
God bless those who lead Children’s Church and give the Children’s Sermon on Sunday morning.
God bless those who write good books for children and design safe toys for them and sing to them and pray with them and for them. 

But there is more that needs to be said as we think about the tragedy of abortion.

When we give our money to those who help unwed mothers, we are doing the work of Jesus.
When we give our time to counsel the confused, we are doing the work of Jesus.
When we urge our leaders to protect the unborn, we are doing the work of Jesus.
When we volunteer at our local crisis pregnancy center, we are doing the work of Jesus.
When we speak out on behalf of those who have no voice, we are doing the work of Jesus.
When we risk misunderstanding and embarrassment to save lives, we are doing the work of Jesus.

As the old chorus says, “Jesus loves the little children, all the children of the world.” We need only to add that he loves those little children even before they come out of the womb.

Let me summarize my message this way: There are many reasons why we oppose abortion, and chief among them is this. We are for Jesus . . . and Jesus is for children.

That’s why he said, “Suffer the little children to come unto me, and forbid them not, for of such is the kingdom of heaven.”

What Our Children Teach Us

Our children can teach us so much. Dr. Thomas Elkins writes poignantly from his own personal experience:

“We look at our own child, Ginny, who has Down syndrome, and see our own limitedness. She shows us love even when we, at first, were not totally accepting of her. These kids love us until we begin to love them back. And by loving them, we learn a whole new definition of love-something very akin to grace.”

Our children teach us that you don’t have to be perfect to be loved. Love is deeper than that. You don’t have to have a spotless record. You can be the world’s biggest failure, and still you are loved. That’s grace!

And we learn it from our children.

Which leads me to ask this personal question. Do you want to go to heaven? It’s very simple, really. Just become like a little child. That’s all.

            –Come to Jesus and say, “I need you.”
            –Come to Jesus and say, “I’ve blown it.”
            –Come to Jesus and say, “I’m trusting in you.”

That’s like a child. . . . Humility . . . Total dependence . . . Complete honesty . . . No cover-ups . . . No games . . . No pride . . . No conditions . . . No deals.

As you come to Jesus, keep the words of this familiar children’s hymn in mind:

Jesus loves me! This I know,
For the Bible tells me so.
Little ones to Him belong;
They are weak but He is strong.

This verse tells how Jesus saves us:

Jesus loves me! He who died
Heaven’s gate to open wide;
He will wash away my sin,
Let His little child come in.

And the chorus is a wonderful affirmation of faith:

Yes, Jesus loves me!
Yes, Jesus loves me!
Yes, Jesus loves me!
The Bible tells me so.

Perhaps you should stop right now and sing those words and make them your own.

Heaven is for people who aren’t ashamed to become like children. That’s the only way anyone ever gets in. 

You aren’t perfect . . . That’s the truth.
But Jesus still loves you . . . That’s grace. 

You can enter the Kingdom of Heaven if you want to. The door is open to those who are not ashamed to come as little children.

THE DIARY OF AN ARMAGEDDON SURVIVOR

This is not fantasy, this is what we were taught to expect when we were Jehovah's Witnesses.
- Michael Pendley

DAY 1
Well, the Big A is over and I survived. I made my way down to the Kingdom Hall this morning. By the end of the day most of the congregation had gathered at the Hall. Some brothers and sisters are still missing, Ed Thorn, our presiding overseer, told us that those who were missing should have spent more time in field service.

DAY 2
Brother Thorn called a special meeting this morning. He announced that he and the other elders would now be assuming full authority over our new community until contact was reestablished with headquarters. All decisions regarding community regulations, living arrangements, work assignments, and other matters would be at the sole discretion of the elders.
Sam Greene objected to this dictatorial policy until Thorn pulled out a letter from the Society dated several months ago which stated that, after Armageddon, the local body of elders would be responsible for all decisions until otherwise directed by the Society. Sam voiced no further objections. The rest of us also accepted the new arrangement.
The first new rule was not long in coming - all brothers and sisters were required to report to the Kingdom Hall at 8:00 every morning to receive work assignments and other instructions.

DAY 3
Brother Thorn has assigned me lo the burial detail. It seems that most of us single brothers have been assigned this unpleasant duty. The dead bodies are already starting to get to me. It sickens me to watch the birds and other animals scavenge the corpses. I actually saw a raven pluck out an eyeball today. Disgusting! Rob Johnson got a bulldozer running and has begun to dig a large common grave. My job is to go around collecting bodies and load them into the back of a pickup truck.

DAY 4
We had our first judicial hearing today. Larry and Sue Winters had moved into the McRae mansion in what was once the exclusive Cypress Oaks subdivision. The problem was that Sister Thorn had already had her eye on the place and, as wife of the presiding overseer; she figured that she should have first choice. Brother Thorn told Brother and Sister Winter that they had no right to claim anything without approval of the elders. They were ordered to get out of the house by nightfall. The Winters were very disappointed but they agreed to move out.

DAY 5
At the morning meeting, the Thorns announced that they would be moving into the McRae place. The Winters were livid, but they didn't say anything. It was also announced that the surrounding estate homes had been assigned to the other elders. Position has privilege, even in the New World .
Some of the brothers have started calling the area "Elder Hill." It was also announced that anyone wanting to appropriate a home must first file a request with the elders. I have decided to stay in my own house. It doesn't seem right to move into someone else's home, even if they were worldly. It makes me sad when I go into someone's house and see the family pictures and personal belongings. Most of the others don't feel this way, it doesn't bother them to loot the dead.

DAY 8
The elders announced a new meeting schedule at the morning meeting. On Sunday, we will still have the public talk followed by a study of old Watchtower articles until we get new magazines. On Tuesday night, we will have a congregational book study. The Service Meeting has been canceled (no need for it anymore) along with the Ministry School . They have been replaced by an instructional session to be held on Friday night. This new meeting will instruct us on how to conduct ourselves in the New World Society. The best thing, of course is no more field service!

DAY 10
This burial work is taking a heavy toll on me. I can't help but feel saddened at the waste of so much human life. Why couldn't Jehovah have found a way to save more people? The children are the worst, I can't stand to see their little bodies anymore. I don't think I'll report for work tomorrow.

DAY 11
I didn't go to work today. Ed Thorn came by later in the morning and asked me why I wasn't at work. I told him I didn't feel well. He told me to get to work, that everyone feels well all the time in the New World . He also told me that depression, and mental anxiety were things of the past. Of course, he doesn't have to bury the bodies.

DAY 14
It's been two weeks now. I really miss things like electricity and running water. I wonder if we'll ever get those things working again. Rob Johnson and I borrowed a generator from the Hall last night and hooked it up to my television and VCR. We had a great time watching some "Star Trek" videos and a tape of last year's Super bowl. I really miss television.

DAY 15
At the morning meeting, Brother Thorn publicly reprimanded Rob and I for watching television. The elders have decided that, henceforth, watching videos is prohibited since we do not want our new paradise to be contaminated by the old world. Thorn speculated that one day we might have "theocratic television" from the Society. The Watchtower Channel? Spare me.

DAY 20
Still no word from the Society. We have spoken to representatives from surrounding congregations but the elders are not allowing anyone to travel. Carol Woods wanted to visit her sister in the next county to see if she made it through okay, but Brother Thorn told her to stay put and be patient. After all, she would have plenty of time to see her sister later. I think that was a cruel thing to say.

DAY 30
We finally finished most other the burial work. I am so relieved. The scavenger birds are still hanging around. I have grown to hate the sight of the fat, disgusting creatures. One of the things attacked me today. I guess they have acquired a taste for human flesh.

DAY 45
Many other brothers and sisters are getting sick of being bossed around by the elders. They run things like an old South plantation, we are the slaves, and they are the overseers. I have been reassigned to work on the communal farm. It is hard work, but it beats the burial detail. Sam Greene is organizing a committee to speak to the elders about some of the complaints that we all have.

DAY 47
The elders found out about Sam Green's attempted "rebellion." At the morning meeting, he was publicly reprimanded and told to pray for a humble spirit. No one is to speak to him until he has shown proper repentance. I can't believe that we are dis-fellowshipping people in the New World

DAY 51
Today a messenger finally arrived from the Society. Wade Peters, a young Bethelite, arrived on horseback. He told us that the Society has moved all headquarters staff to Patterson after the destruction of New York City . We also received the first post-Armageddon Watchtower (now issued quarterly).
Many of us had hoped that it would contain information allowing us more personal freedom but we were disappointed to read that we were to keep following the instructions of the local elders until further notice. He also gave the elders a copy of a new procedure manual (titled ORGANIZATION FOR THE NEW WORLD) but none of us were allowed to see it.

DAY 69
My best friend got married today in a shotgun wedding! Rob and Sally Kennedy were discovered together while engaged in a heavy kissing session. After a judicial meeting, Brother Thorn announced that they were now married, without a ceremony or anything! Rob objected strenuously, explaining that he and Sally had not had sex. Brother Thorn, however, declared that the decision was in keeping with the new elder procedure manual. Sally seems happy enough but Rob is in a state of shock. I remember he once told me that he thought that she was as dumb as a box of rocks. Now he is married to her forever. I'll have to remember to keep my hands in my pockets when I date any sisters.

DAY 80
The newlyweds are not getting along. There has been a lot of gossip about their horrible spats. Rob confided to me today that he went to the elders in an attempt to get the marriage annulled. They told him that according to the Society's new procedure manual, no divorces or annulments would be allowed for any reason. In addition, all marriages now have to be approved by the local body of elders.

DAY 81
Sam Greene was reinstated today. He is still unhappy, but keeps his thoughts to himself now.

DAY 89
We are all in a state of shock! Rob committed suicide today. I guess the idea of spending eternity with Sally was not acceptable to him. The elders refused to let us hold a funeral service. I volunteered to bury my friend. Brother Thorn instructed me to bury him in the common grave where we had put the worldly persons. No one came to the grave side, not even his widow. I said a prayer for my friend. I will miss Rob greatly.

DAY 100
Life is becoming miserable for many of us. The elders keep placing new rules on us every day. We are told we must lead holy lives of service and submission. No dissent or discussion is allowed. It seems like we had more freedom before Armageddon. I never though I would be nostalgic about the old world.

DAY 111
I can't take it here anymore. I am going to travel to my brother's place, about a hundred miles from here. Traveling on foot I think I can make it in about five days. I wish I could get gasoline for my car. I'll have to sneak out since the elders still aren't giving anyone permission to travel. I have stored some food and plan to leave tonight after the curfew. I hope my brother is still alive, maybe he will know if Mom and Dad are okay.

DAY 112
I made it out of town today. I wonder if they miss me yet? The destruction in the countryside is incredible. How will we ever rebuild everything? I've seen quite a few skeletons already. I guess there is still a lot of burial work to do before we build a paradise.

DAY 113
I ran into a group of brothers from Westview congregation. I was detained at gunpoint! Brother Thorn had gotten word to them to be on the outlook for me. I am furious. Why can't I visit my brother?

DAY 114
Ed Thorn and two ministerial servants arrived today to escort me back "home." They were all carrying guns.

DAY 115
After my attempted escape and several other disciplinary problems involving other brothers, the elders have now set up a gun-toting police force. I was, of course, dis-fellowshipped at the morning meeting. I have been assigned to latrine duty.

DAY 116
I was instructed to report to the Kingdom Hall after work for "additional instruction." I saw Sam Greene and a couple of other "troublemaker's" there. We were subjected to an hour of "re-indoctrination," mostly the usual crap about maintaining a servants spirit and not to think too much of ourselves. We were told to come back next week for more of the same.

DAY 123
I blew up today at the re-indoctrination meeting. I told Ed Thorn that I was sick of him acting like a theocratic Hitler. I also told him that I was leaving the community and that he better not try to slop me. My mistake. Thorn called his police force in and had me arrested. I am being detained under armed guard in a makeshift jail cell in the Kingdom Hall basement.

DAY 124
My judicial hearing is scheduled for tomorrow. Sam Greene came by to see me. When the guards were out of ear shot, he told me that his efforts to contact the Society about the local elders had done no good. He had been told by the Society to keep quiet and obey the elders without question. Sam is very depressed about this and about my situation.

DAY 125
My judicial hearing was held today. Ed Thorn acted as lead prosecutor. I, of course had no defense counsel and could call no witnesses. After the hearing which was held in secret, I was judged guilty of being an unrepentant apostate. I was solemnly informed that according to the Society's instructions (as contained in "ORGANIZATION FOR THE NEW WORLD") the punishment for apostasy is death by stoning. My execution is scheduled for tomorrow.

DAY 126
Well, this is the end. Later today, I will be led out for my execution by stoning. I would rather be shot in the back of the head, but the Society obviously feels that stoning provides a better object lesson. If I get a chance I will throw one of the rocks back at Ed Thorn. The funny thing is that I don't really feel so bad about my impending demise. This New World Society is not my idea of a paradise and I don't want to live with these people for all eternity. From paradise lost to paradise regained to paradise lost again.

EPILOGUE
Everyone turned out for my stoning, even the kids. Ed Thorn solemnly pronounced my death sentence and then quoted scripture telling everyone to "not to let their eye feel sorry." No one did. My only regret is that they tied my hands behind my back so that I couldn't return any of their rocks with interest. Not very sporting. The last thing I saw before the lights went out was a sickening smirk on Thorn's face. Then I woke up. In Heaven. And there was St. Peter. "Welcome to Paradise , my child" he said as he gently took my hand. Confused, I said "But I thought paradise was back on Earth with the Witnesses." "No," explained St. Peter, "That was Hell."

WHAT DOES THE BIBLE SAY ABOUT ABORTION ?

Bible verses for your consideration

Psalm 127:3: Lo, children are an heritage of the LORD: and the fruit of the womb is his reward.

Ecclesiastes 11:5: As thou knowest not what is the way of the spirit, nor how the bones do grow in the womb of her that is with child: even so thou knowest not the works of God who maketh all.

Isaiah 49:1: Listen, O isles, unto me; and hearken, ye people, from far; The LORD hath called me from the womb; from the bowels of my mother hath he made mention of my name.

Proverbs 6:16-17: These six things doth the LORD hate: yea, seven are an abomination unto him: A proud look, a lying tongue, and hands that shed innocent blood,

Psalm 139:13-17: For thou hast possessed my reins: thou hast covered me in my mother's womb. I will praise thee; for I am fearfully and wonderfully made: marvellous are thy works; and that my soul knoweth right well. My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth. Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them. How precious also are thy thoughts unto me, O God! how great is the sum of them!

(We are God's handiwork. God claims us and knows us even before man's machines can detect our existence. God is the only one who has the right to say whether we live or die!)

Proverbs 14:12: There is a way which seemeth right unto a man, but the end thereof are the ways of death.

Proverbs 17:15: He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the LORD.

Jeremiah 1:5: Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations.

2 Samuel 11:5: And the woman conceived, and sent and told David, and said, I am with child.

(Even at conception, it is a child. It is not a blob of nothingneness)

Isaiah 5:20: Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!

Isaiah 10:1: Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed;

Isaiah 24:5: The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant.

(One of God's laws is "Thou shalt not kill." Abortion equals one of God's creations wilfully being torn apart by another of God's creations. The baby's heart is forced to stop beating, which equals death, being killed.)

Deuteronomy 12:31: Thou shalt not do so unto the LORD thy God: for every abomination to the LORD, which he hateth, have they done unto their gods; for even their sons and their daughters they have burnt in the fire to their gods.

(In some abortions, a saline solution is used. This solution burns up the child. In 2000 years, things haven't changed! People are still burning their children!)

Luke 1:41-42 And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb.

(Babies are precious "fruit of the womb." They are not worthless trash to be torn apart and thrown in the garbage can.) 

AGAIN, HOW ANYONE WHO CALLS THEMSELF A CHRISTIAN, A BELIEVER OF GOD'S WORD, CAN BE FOR ABORTION IS BEYOND MY UNDERSTANDING.