About Us

This is an introduction to our ministry and our future hopes to establish Professional Theology as a legitimate participation in the education of seekers of Christ in untraditional places. A great deal more can be learned through our websites at http://becker.academy/ and https://biblestudydata.com/moodle/ . I have tried to be as transparent and forthcoming as possible to assist those analyzing our ministry. This is a brief summation of our efforts over the last decade in the development of Becker Bible Ministries, Inc.

We incorporated Becker Bible Ministries in 2016, and are in the process for developing the Becker Professional Theology Academy to train Christian leaders to participate in ministries within the marketplace to the unchurched. Sadly, more and more Christians are falling away from participation in churches across America. Though they are leaving the churches, or rejected by them, we believe that Christ intends all to gather together to learn and nurture and build upon His Things.

We believe that it is the nature of modern day activities, especially the Internet, that has changed the way people gather information and learn new things. About twelve years ago, we started putting Becker Bible Studies on the Internet, free of charge, to reach the unchurched. Within ten years, we had missionaries (many underground in dangerous places) that used our teachings in every country of the world. We also supplied the same studies to the U.S. Army Chaplains on the front lines during war. I always include this history not to elevate our status, but to relay that God’s movement was quite apparent, in that we operated for that entire period without charging money for our studies yet they were dispersed everywhere.

We gathered many Christians outside the church setting during this period. We always tried to get those we could connected to Christian fellowship. But, soon we discovered that many of the soldiers, especially those broken from PTSD, were coming back to the states and unable to participate in regular worship in neighborhood churches. Then God brought us many, many broken seekers of Christ that had been sexually or physically abused as children; their experiences commonly left them unworthy to even come toward the cross of Christ. Outliers soon followed as the ones we were ministering to brought society’s rejected, oppressed, persecuted, misfit, and lonely to our door. Quickly we realized that these different ministries required much more skill and knowledge than what we and our associates had.

So we all went to school while we ministered as best as we could. Several of us graduated from Liberty University and Liberty Baptist Theological Seminary with degrees in religion and counseling and continued on with Master degrees in Divinity. Now that we are equipped with the knowledge we need to do the next part of our ministry, we began to develop Becker Bible Ministries, Inc. with hopes that all of the fruits we first gathered, can be expanded to bring seeking Christians to the salvation of Christ and then mature into strong Christians that can begin works that will glorify Him.

We are conservative in faith. We believe that the Bible is inerrant. We believe that it takes the acceptance of Christ as Savior and the washing of sin with His blood and New Birth through the Holy Spirit to bring salvation, justification, and eternal life. Basically, all that we believe, is believed by most Baptists everywhere. But, our ministry takes us to places that normal Baptists do not go. While most Christian leadership in Baptist churches must take care to keep their churches sanctified and protected from the heavy-duty sinners within the world, Becker Bible Ministries, Inc., go in the midst of the marketplace to minister to those seeking to know Christ. Many of those we minister to, are not only outside the regular church parameters, but also, rejected by many in the conservative religion base. This has led to some accusations against us that we cater to sinners that should not have the Gospel of Christ until they have changed.

Which gets us to a major principle of our ministry. We absolutely believe that sins within people cannot go away because they wish it, or wrestle with it, or deny it. We believe that only Christ, and his sacrificed blood, and acknowledgement of Him as Lord and Savior can remove the sin from a person. We believe that any religion that demands a sinner to drop their sins before they meet Christ is contrary to His Gospel. We have witnessed many heterosexuals, homosexuals, asexuals, murderers, abortionists, thieves, rapists, abusers, and just plain ornery folks accept Christ, begin a walk with Him guided by our studies and leadings, and keep on their journey as their sins began dropping from them. As the sins loosened, God’s grace and Christ’s love would replace it and cause the sinners to turn away from darkness and desire the light more and more.
We believe becoming a Christian is more than an event that takes place once. Though we believe the saving grace of God is all it takes for eternal life, we believe to walk as a Christian and mature spiritually in order to do great works of God that it is a gradual, ever-increasing process. We believe that a steady increase of spiritual growth, with a good foundation of Scripture, and an encouragement for a personal relationship with Christ creates super Christians that God can use for His things. Certainly, those coming from our ministry have experienced a great deal of hardship. Those arising and becoming strong Christians with relationship with Christ are the type of people you hope to find when the tough times come.

We are just beginning the process of the formation of professional theologists who are able to take these concepts into the marketplace and offer Christ’s teachings to those that are unable to receive them in a church setting. It is a brand new walk for us. We find ourselves in a position that we have never been in before. It is crucial that we develop workers, volunteers, and funds for God’s works to be completed fully. In the midst of the preparation of this newest ministries, many of our leaders in scary places overseas are facing daily persecutions and some, sadly facing death and destruction of their families and their ways of life.
Mission and Vision Statements of Becker Bible Ministries, Inc.
Mission Statement

Becker Bible Ministries, Inc. objective is to define, develop, and establish the new field of Professional Theology and train, certify, appoint, credential, and bestow degrees upon qualified conservative Christian Theologists to educate those seeking to meet Christ within the marketplaces that are outside traditional religious gatherings.

Vision Statement
One day all people seeking the Lord Jesus Christ will have opportunity to learn about God and His inerrant Word without exclusion, threat, rejection, ridicule, or judgment through the leadership of Professional Theologists trained to guide chosen sinners toward personal spiritual relationships, lives, and works directed by Him.

What is Professional Theology?
Theology is the study and reasoned discourse concerning religious belief and God revealed by Him from all sources including both the Bible and the physical world of God. It is the science of the LORD God’s essential being and His relationship to the universe according to His Word. Professional Theology is one of five different types of theology contained in modern-day belief systems:

Folk Theology – Every living being that seeks answers about God or forms an opinion about His things is participating in folk theology. The Internet is crammed full of folk theologists who present their spiritual ideas to the world that stretch from urban myths, angelic encounters, supernatural events, and even a few out-of-body trips stirred by favorite drugs that offer extra insight into the deeper things in life. But, folk theology is not limited to the ethereal thinkers, but is practiced by almost every being on this planet at one time or another as a connection is made to the difference between the body and the soul, and the connection between one’s own actions and God’s movement.

Lay Theology – Initiated by Christians as spiritual maturity drives them to seek deeper answers from the Word of God. Every believer that is growing in the Word of God becomes a Lay Theologist. By the very nature of their spiritual growth, a seeking heart and an inquisitive mind associate theological ideas in life with Scripture in ever-increasing depth and revelation from God. It is the time when new believers began questioning the spiritual things that are expressed in their church and their life and they begin joining concepts of personal belief in a system that helps them understand. No longer satisfied with blind or rote participation in worship tradition, they seek answers with their search for a more intimate knowledge of God.

Ministerial Theology – This type of theology defines a significant effort toward connecting the things God has revealed to mankind to human life and existence. Explanations that are sought for difficult times are carefully answered by Ministerial Theologists who offer comfort and reassurance that God is in control. Ministerial theology is practiced by ministers and pastors, as well as by Christian parents, who participate in life by sharing the things of God with others to uphold, sustain, and encourage growth toward Him as common life and the mundane, as well as life assist with difficulties and support celebrations toward God and His things.

Professional Theology – Hard questions concerning God’s movement and revelation often require systematic ordering with a careful contemplation of His Word. Professional Theologists are the Programmers, Professors, Writers, and Teachers that apply detailed study to the things of God in an effort to fully express His will and ways to others. It is a serious commitment to connect revelations that God has given mankind to lay people in an ordered way that gives them support to live their lives as willed by Him. The tools of trade for a Ministerial Theologist are the Bible and the altar to lead parishioners, and for the Academic Theologists the textbooks and the lectern tools are used to lead students. The Professional Theologists’ tools of trade are computers, Bibles, books, movies, films, television, and textbooks with real life applications to lead others closer to God according to His will.

Academic Theology – This type of theology is not connected by God’s moving as much as it is connected to man’s efforts to form systematic ideas that reflect their educational efforts that are built upon others. More often than not, Academic Theology is practiced by an elite group of educated thinkers who awe each other with ever-increasing understanding of very specific, limited ideas, usually in a philosophical, rather than a spiritual, sense. Academic Theologists are less concerned about God, but more interested in the discipline and concepts of belief. Discussion and scholarship in Academic Theology does not rely upon Scripture; it favors textbooks, journal articles, and lectures to advance its field.
Where is the marketplace where Professional Theologists minister?
It is not in the churches. It is not in the mission fields. It is not in the prisons, hospitals, or on the reservations. It is everywhere, but seldom anywhere familiar to normal, traditional religious gatherings.

A large portion of a Professional Theologist’s ministry will be spent on the Internet, the new marketplace where most people gather. Another place that will be an important part to a Professional Theologist’s ministry is assisting home churches and small group gatherings with the ceremonies, teachings, and guidance necessary to establish strong works for the Lord to come forth out of their gathering. A Professional Theologist’s ministry is lonely, but it is not unsupervised. While most of the duties take place from the quiet home office where their work seems separate from community ministries, their activities are supported by a strong training, commissioning, endorsing, advocating, and restricting body established by Becker Bible Ministries, Inc. and Becker Professional Theology Academy.

The Professional Theologists will perform their duties in the places that people gather in life to inquire about God that is away from traditional churches. All sorts of Christians are chosen to do this quiet, but important work. It can be done with disabilities, seclusion, and differences that are often rejected and ridiculed by traditional religious gatherings. It is the newest career field developed by God to bring people in the marketplace closer to Him, as well as provide keen leadership to the small groups and home churches that have need to be supported by an authoritative agent that is well-trained and righteous.

The Professional Theology field is brand new. The Academy will begin the formal training process for the Christian leadership and soon their presence will be seen throughout the Internet, in the Bookstores, and assisting Home Churches and small groups in every corner of the world. And it will be the Internet, the worldwide web, that will convey their teachings to those rejected, oppressed, ridiculed, fearful, and odd people that are unable to find acceptance in the traditional Christian church.

Habakkuk

The prophecy of Habakkuk is unique among all prophetic literature for the Hebrew poetry contained within. The first two chapters contain a dialogue between the prophet and the LORD God concerning the invasion of the Chaldeans and their destruction. Chapter 3 is a psalm with instructions given to the musicians for its rendering. In the first two chapters the prophet contends with the LORD GOD, and in the third chapter, he submits to Him.

Most commentators date Habakkuk’s prophecy during the reign of King Jehoiakim. Nothing is known about the author Habakkuk. Because he is known to us only by name indicates the relative unimportance of the prophet, and the major importance of the prophecy. The theme of prophecy is judgment on Judah and Chaldea (Babylon).

Habakkuk 1

1:1-4 Why does God permit injustice?
1:5-11 God’s use of the Chaldeans
1:12-17 Why should God use the wicked?

Habakkuk 2

2:1-4 “The just shall live by his faith”
2:5-20 Judgment of the unrighteous

Habakkuk 3

3:1-19 A prayer of Habakkuk

Appearances of the Resurrected Lord Jesus Christ by Numbered Witnesses

By
Kathy L. McFarland

First Appearance: The Resurrected Lord Jesus Christ appears to a weeping Mary Magdalene at the tomb after Peter and John depart. She first mistakenly identifies him as a gardener, but immediately recognizes Him when He speaks to her (John 20:11-17; Mark 16:9-11)

Second Appearance: Christ appears to the fearful but joyous women, Mary Magdalene, Joanna, Mary (mother of James) and others, on the way from the empty tomb to tell the disciples. (Matthew 28:9-10; Luke 24:1-10).

Third Appearance: The Resurrected Lord Jesus Christ reveals Himself to two disciples, one named Cleopas, as they walk on the road to Emmaus, approximately seven miles from Jerusalem. Christ
speaks of Old Testament Scriptures concerning His death and resurrection as He walks with them, and later connects these events with the blessed bread He breaks and gives to them. The sharing of bread, laden with deep typological shadows and mysteries, supernaturally reveals Christ in recognizable form, and the two disciples know Him. (Mark 16:12-13; Luke 24:13-35)

Fourth Appearance: Peter runs to the empty sepulchre on Resurrection Day and finds only the linen clothes within the tomb, prior to Christ’s appearing to the two Emmaus disciples. At some point, the two Emmaus disciples report to the eleven disciples gathered in Jerusalem that Christ is seen arisen from death by both them, and the disciple Peter Simon (Cephas). (Luke 24:34; 1 Corinthians 15:5)

Fifth Appearance: The fifth appearance of the resurrected Christ is to the unbelieving, hard-hearted disciples as they sit eating. (Mark 16:14; Luke 24:36-43; John 20:19-23; 1 Corinthians 15:5)

Sixth Appearance: Christ appears to the eleven disciples eight days after His resurrection. Doubting Thomas is present in this meeting of the Resurrected Christ, and believes He is arisen from the dead because he sees it with his own eyes. (John 20:26- 29)

Seventh Appearance: Resurrected Jesus Christ next appears to seven disciples, Simon Peter, Thomas (Didymus), Nathanael, John and James (Sons of Zebedee), and two other disciples by the Sea of Galilee. He shouts to their boat from the shore and instructs the disciples to cast their nets for a multitude of fish. Simon Peter recognizes the Savior, and jumps out of the boat to come to him on land quickly. (John 21:1-23).

Eighth Appearance: The eighth appearance was to about five hundred brethren who see His Resurrected body with their own eyes, at the same time, and are able to tell others what they saw as proof through their testimonial witness. (1 Corinthians 15:6)

Ninth Appearance: Next Christ appears to James, the Lord’s brother (1 Corinthians 15:7). James was probably not a believer prior to the resurrection (John 7:3-5), but immediately after the resurrection he is numbered among the believers (Acts 1:14; Galatians 1:19). He later became one of the outstanding leaders in the apostolic church.

Tenth Appearance: Then the Lord Jesus Christ comes to eleven disciples on an appointed mountain in Galilee, where He gives them the Great Commission to preach the gospel. (Matthew 28:16-20)

Eleventh Appearance: His eleventh appearance occurs at the same time of His ascension from the Mount of Olives. This is the last appearance of Christ to His disciples prior to His glorification in Heaven. (Luke 24:50-53; Acts 1:3-9)

Glorified Appearance after Ascension

Twelfth Appearance: The Ascension glorified Christ appears to Stephen just prior to the time of his stoning martyrdom that was witnessed by Saul. (Acts 7:55-56)

Thirteenth Appearance: The thirteenth appearance of Christ is to Saul on the road to Damascus as he was about to continue his work of persecuting Christians. It is the time he was made blind for
three days, just prior to his conversion to the Apostle Paul. (Acts 9:3-6; cf. Acts 22:6-11; 26:13-18)

Fourteenth Appearance: Christ appears to Paul in the Temple and warns him of the persecution to come. (Acts 22:17-21)

Fifteenth Appearance: The fifteenth appearance of Christ is to Paul while in the prison in Caesarea. Scripture records that “the Lord stood by him,” and told him that he would bear witness in Rome. (Acts 23:11)

Sixteenth Appearance: The final and sixteenth appearance of the glorified, resurrected, Lord Jesus Christ is to the Apostle John at the beginning of the revelation given to him in setting of Heaven. (Revelation 1:12-20)

Updated Feb 04, 2024 12:38:38pm

Nahum

The prophecy of Nahum the Elkoshite is dominated by a single idea, the doom of Nineveh. He delivers a message of judgment and destruction against Nineveh and gives comfort to Judah to know that Assyria is doomed and constitutes a threat no longer. The prophet’s name means “Consolation” which gives an indication of the purpose of the poetic prophecy. Nahum’s mission was to comfort the kingdom of Judah following the destruction of Israel by Assyria, by announcing God’s coming judgment on Nineveh, the capital of Assyria.

Nahum was born in Galilee, but during Israel’s defection moved to Judah and in Jerusalem took up his ministry in behalf of Judah against Nineveh.

Nahum 1

1:1-15 God’s majesty in mercy and judgment

Nahum 2

2:1-12 The siege and destruction of Nineveh
2:13 The overthrow of Nineveh

Nahum 3

3:1-19 The overthrow of Nineveh (continued)

Micah

Micah’s prophesy dates according to the southern kings Jotham, Ahaz and Hezekiah. These kings of Judah reigned from about 752 to 697 B.C. One of the most wicked kings of all Judah’s history, King Ahaz, is the focus of much of Micah’s prophesy. While the dark picture presented by Micah’s prophecy reflects the reign of King Ahaz, the brighter aspects reflect the godly rule under King Hezekiah.

One of Micah’s most important prophecies concerns the preexistence and human birth of the Messiah at Bethlehem, and affords a demonstration of the accuracy and certainty of the fulfillment of prophecy through God’s Will. The purpose of Micah’s prophecy is to face the people with their sins and the word of God’s judgment that must come upon them as a result of their persistent sinning, and to speak of the future restoration after the Babylonian captivity as well as ultimately, the restoration at the Millennium.

Micah 1

1:1-16 Judgment on Samaria and Jerusalem

Micah 2

2:1-11 Woe to the oppressor of the poor
2:12-13 The promise to the remnant

Micah 3

3:1-4 Judgment on Israel’s leaders
3:5-12 Judgment on the prophets

Micah 4

4:1-13 Swords into plowshares

Micah 5

5:1-15 The deliverers from Bethlehem

Micah 6

6:1-5 The Lord’s contention with Israel
6:6-16 The requirements of the Lord

Micah 7

7:1-7 The moral sins of Israel
7:8-20 God’s concern for his people

Jonah

Jonah was a prophet whose message was fulfilled during the reign of Jeroboam II, who reigned from 793 to 752 B.C. The prophecy was given when Assyria was becoming a great world power and imminent threat to Israel. The purpose of Jonah’s prophecy is to show the sovereignty of God at work in the life of an individual, and his concern for a heathen nation. Jonah’s struggles and mistakes made in carrying the message to an unbelieving people, exemplifies the commitment necessary to truly walk the walk of Christ as a person belonging to the LORD GOD as He leads His Words and Way to be spread where He Wills.

Jonah 1

1:1-2 Jonah commissioned
1:3 Jonah flees from God
1:4-17 The storm at sea and swallowed by the great fish

Jonah 2

2:1-10 Jonah’s prayer and God’s answer

Jonah 3

3:1-4 Jonah’s second commission
3:5-10 Nineveh repents

Jonah 4

4:1-3 Jonah’s displeasure
4:4-11 God’s lesson to Jonah

Obadiah

Obadiah’s prophecy was written in Hebrew poetry, and delivered with intense emotion. The authorship and the date of prophecy are unknown. The purpose for the prophesy of Obadiah is to pronounce God’s judgment on Edom (Esau) because of his actions toward his brother Judah (Jacob). This pronouncement leads to the eventual doom when Jesus Christ executes judgment of God on Edom and her allies.

Obadiah 1

1:1-9 Natural security for Edom
1:10-14 Judah’s misfortunes
1:15-16 Edom’s fate
1:17-21 Israel’s ultimate triumph

Beck, James R. (Ed.). Two Views on Women in Ministry. Revised ed. Grand Rapids, MI: Zondervan, 2005. ISBN: 978-0-310-25437-9.

Introduction

Dr. James R. Beck has compiled four scholarly articles that present the egalitarian and complementarian/hierarchical views concerning women in ministry with balanced counterpoints added to fully inform readers. The presentation of views seems to compare and contrast in a fair, balanced way that provides the reader with a good idea of the debate, with counter arguments presented at the end of each essay. However, the balanced approach to the presentation of both sides concerning women in ministry does not fully reveal God’s Truth; thus, the Two Views on Women in Ministry presents sincere but some flawed arguments with some conflict to the inerrant Word of God, possibly on both sides of the debate.[1] These differing opinions require Christians to sort through the issues with care, and compare and contrast the issues of both sides with a solid analysis that is dependent upon foundational, inerrant Scripture if the Truth of God is to be known fully.

Summarization of Belleville’s Essay Supporting an Egalitarian Perspective

Dr. Linda Belleville[2] addresses the role of women as equal to men in Christian leadership potential that should be given authority to assume pastoral duties and church leadership positions on an equal footing with male Christian leaders. Belleville seems to take a feminist, no hierarchy in principle/no hierarchy in practice spectrum[3] in her egalitarian position by setting the stage in identifying the problem as the backwards, traditional, hierarchical view that God created men to lead and women to follow. This argument, often prevalent amongst liberal, egalitarian feminists, formulates the beginning debate upon modern social advancement rather than solid Scripture exegesis with a repudiation that traditionalists’ views based solidly upon inerrant Scripture is actually the main issue.[4] Rather, she begins her argument with the supporting statement that it is now general agreement that women have the same spiritual gifts as men, but often denied leadership positions, based upon social issues that are prevalent in our society today.[5]

Belleville is a careful scholar; once the foundation of socially progressive egalitarianism vs. backwards, socially repressive, hierarchical traditionalism is laid, she then begins to carefully build her position with Scripture support. Thus, in her worldview, Genesis 1 and 2 affirms equality of man and woman, with the obligation to split subjugation duties of God’s creation on practical considerations as spiritual, personal, and social equals.[6] She conveniently disavows the definition of woman as helper to mean the inflammatory words of “submissive assistant” that probably is not often a traditional scholar’s choice of words. The traditional argument for man’s purpose to rule supported by Genesis 3:16 is elevated to shared partnership with co-dominion, with personal commentary that mocks traditional belief as a “sad state of affairs” when gender hierarchy is claimed.

Belleville presents the usual arguments and defense of women in Scripture that has risen to prophetic and teaching roles; however, these points are not at the crux of disagreement. While several Scripture, 1 Corinthians 14:34-35 (women commanded to be silent in church), 1 Timothy 2:11-15 (women are not permitted to have authority over man), and 1 Corinthian 11:2-16 (different roles) are presented as important points in Belleville’s defense, 1 Timothy 2:11-15 is the defining biblical text that directs attention back to Adam and Eve in Genesis 1-3. It is these two Scripture issues (the hierarchy of male and female roles and the authority of women in church) that must be argued effectively if change to the complementarian view can begin.

Critique of Belleville’s Defense of Egalitarianism Perspective

Belleville’s defense of the lack of hierarchy in God’s creation of man and woman does not argue well from her modern views of desirable social norms. If her arguments were based upon Genesis 1-3 fully, without reference to modern relationships between the sexes today, her ideas would be more intriguing; however, her modern foundation clouds her points and develops suspicion of feminist agenda that bends Scripture to form liberal interpretation of Scripture.

Additionally, her arguments of the non-existence of established hierarchy are untruthful; Genesis 1-3 clearly shows an ordered creation, with traditional belief that this also emulates the subordinate role of Son of God to Father,[7] with husband as head and wife as helpmate that establishes a hierarchical role between men and women. Either God has developed a more equalized role for men and women throughout His relationship with mankind, or He has not. Belleville’s essay does not offer proof that hierarchal order of male and female has been increased to equal and shared order. There can be no middle-ground interpretation choice given by God in this matter; either a hierarchical order exists, or it does not. Any belief concerning women’s role in church leadership must address the hierarchy issue, with strong Scripture reference, that shows change from creation status, before traditional belief can be advanced. An increased development of the male and female order must be shown from the starting point of the Creation account that progresses as God’s will is revealed to man, or Genesis 1-3 must remain the standard of hierarchal order. Denial of established hierarchal order recorded in the creation account denies the inerrant Word of God.

However, she does approach 1 Timothy 2:11-15 more critically, and admits to the difficult understanding the Greek expression oude authentein andros that is commonly translated “nor to dominate (nor to exercise authority) over a man” found in verse 12. She convincingly argues that these Greek words, with considerable reference to extrabiblical text, have specific translated meaning “to domineer” that shows Paul is prohibiting teaching by the Ephesus women that are seeking the upper hand through extemporaneously teaching false things against God. But then, her conclusion returns to the sociological and psychological impact of a traditional view of women in leadership roles that undermine the Word of God, and cancel out any trust in her position that might have been gained in her numerous scholarly arguments.

Summarization of Blomberg’s Essay Supporting a Complementarian Perspective

Dr. Craig L Blomberg[8] defends the traditional Christian position that supports the complementarian/hierarchical view that differentiates ministry roles by gender and often forbids appointment of women to leadership roles in Christianity.[9] He makes an important point that often women trump biblical evidence by declaring the personal call of God to the ministry that places profound dilemma upon conservative leadership determination in churches today.[10]

Like Belleville, Blomberg discusses the examples of women in Old and New Testament times, including Intertestamental Period. Once again, this information is accepted on both sides of the argument, and irrelevant to the conflict. He identifies four key Scriptures that are often controversial between the different views; Galatians 3:28 (there is no male or female), 1 Corinthians 11:2-16 (headgear with praying), 1 Corinthians 14:33-38 (silence of women in church), and 1 Timothy 2:8-15 (the Ephesus women). Blomberg agrees with Belleville concerning the connection to false teaching with the Ephesians women. He challenges the word definition hesychia that commonly does not mean silence in Acts 22:2 or 2 Thessalonians 3:12.

Critique of Blomberg’s Defense of Complementarian Perspective

Blomberg’s defense is weak on Genesis 1-3 and agreeable with the egalitarian perspective concerning 1 Timothy 2:8-15. It should not be surprising that Blomberg supports the hierarchal order and the woman in the role as helper to man initially; however, it soon goes awry. Blomberg fairly addresses this issue as occurring during the perfect love period of Adam and Eve before they chose disobedience to God that shatters their harmony forever; thus, the idea of love is transformed into domination after distortion due to sin.[11] But, Blomberg falls short of Scripture support by declaring that there are just “hints” of divinely intended male headship found in Genesis 1-3 and he discounts the reference quickly.[12] Once again, it seems as if a conservative scholar has found it necessary to present politically correct evaluation, and ignore the strong position of God that expresses and ordered hierarchy between male and female found in Genesis 1-3. Blomberg makes a common mistake by interpreting the Old Testament with New Testament ideas of women’s roles[13] and civil rights of modern day.[14] Egalitarians are in the winning position when modern-day views are considered, and Traditionalists often bend to accommodate this popular position rather than provide a biblically and theologically compelling alternative.[15]

Blomberg analyzes verse 1 Timothy 2:12 by debating the odd Greek verb authenteo chosen to translate into “exercise authority,”[16] and declares the only thing Paul is prohibiting women from doing is occupying the office of overseer or elder, with all other leadership offices are open to women Christian leadership.[17] He resolves the debate by declaring male headship timeless, but, only the highest office of eldership is prohibited to women.[18] This view assumes a great deal of Scripture support for an obscure, complex idea that is less visible than is the strong hierarchical order in Genesis 1-3 that he declares merely a hint; this tendency of modern-day civil awareness complicates even the conservative complementarian positions.

Once again, the inerrant Word of God must be examined in balance, without bias, and fully open to discovery of the Truth of God. Both Blomberg and Belleville fail to fully comprehend the full teachings of God because they fail to measure their position completely upon the inerrant Word of God.

Conclusion

Dr. Beck has developed a scholarly work that balances both principle views concerning women in Christian leadership positions. In his revision, he includes Dr. Craig S. Keener’s perspective on the egalitarian view and Dr. Thomas R. Schreiner’s views on the complementarian perspective. The four essays, with the defense or objections of these authors upon each other’s works, give a good deal of knowledge of the actual debate that helps reflect opposing sides. Most importantly, it gives direction to those seeking Scripture support, and defines the arguments to narrow the reader to specific places of exegetical inquiry.

Through the limited examination of just two of the essays, the need for strong Scriptural support is glaringly evident. This complex issue cannot be fully resolved without the Word of God providing foundation to the discussion. Both liberal and conservative Christians should read the essays in Two Views on Women in Ministry in their entirety with attention to each detailed presentation, without bias, and consider the balanced points, with a Bible close at hand. Both sides have a great deal to learn, and Beck’s collection of articles informs the reader about this complex issue.

It is imperative that all Christians, especially those in male and female leadership roles, recognize that the position taken concerning this divisive issue might well subvert the Holy Spirit, or deny the will of God from advancing, or corrupt the theological system that His providence has established, should the wrong position be taken that conflicts with Scripture. While both positions do not reach the level of soul-robbing false teachings, leadership works by both males and females must be clearly represented by Scriptural support, or the entire system accomplishing the works of the Lord can be compromised and remove opportunity from those intended to receive the things of God through the hands of His selected leaders.

Bibliography

Beck, James R. Two Views on Women in Ministry. Revised Kindle ed., Edited by James R. Beck. Grand Rapids, MI: Zondervan, 2005.

Burk, Denny. “Younger Evangelicals and Women in Ministry: A Sketch of the Spectrum of Opinion.” Journal for Biblical Manhood and Womanhood 12, no. 2 (2007).

Carlson-Thies, Christiane. “Man and Woman at Creation: A Critique of Complementarian Interpretations.” Priscilla Papers 18, no. 4 (2004).

Cowan, Steven. “The Metaphysics of Supordination: A Response to Rebecca Merrill Groothuis.” Journal for Biblical Manhood and Womanhood 14, no. 1 (2009).

Dever, Mark. “Young Vs. Old Complementarians.” Journal for Biblical Manhood and Womanhood 13, no. 1 (2008).

Grenz, Stanley J. “Anticipating God’s New Community: Theological Foundations for Women in Ministry.” Journal of the Evangelical Theological Society 38, no. 4 (1995).

Moore, Russell D. “After Patriarchy, What? Why Egalitarians Are Winning the Gender Debate.” Journal of the Evangelical Theological Society 49, no. 3 (2006).

Footnotes

[1] James R. Beck, Two Views on Women in Ministry, ed. James R. Beck, Revised Kindle ed. (Grand Rapids, MI: Zondervan, 2005), Kindle Location 179 of 6852. Though Beck acknowledges the concord of presenters that either position can obtain orthodox support with inerrancy, this seems unlikely. Careful exegesis of Scripture can only reveal one absolute Truth of God in this matter; it cannot be both ways nor based upon doctrinal worldview, regardless of sincerity of belief.

[2] Dr. Linda Belleville, (Ph. D., St. Michael’s College, University of Toronto) is a Professor of New Testament at Bethel College, Indiana. She has taught religion, theology, and biblical studies for North Park College and Theological Seminary and is also a translator for Tyndale House’s The New Living Translation, and the author of several commentaries and books.

[3] Denny Burk, “Younger Evangelicals and Women in Ministry: A Sketch of the Spectrum of Opinion,” Journal for Biblical Manhood and Womanhood 12, no. 2 (2007): 35.

[4] Beck, Kindle Location 220 of 6852.

[5] Ibid., Kindle Location 258 of 6852.

[6] Ibid., Kindle Location 279-302 of 6852.

[7] Stanley J. Grenz, “Anticipating God’s New Community: Theological Foundations for Women in Ministry,” Journal of the Evangelical Theological Society 38, no. 4 (1995): 598.

[8] Dr. Craig L. Blomberg is a distinguished professor of New Testament at Denver Seminary and past research fellow in Cambridge, England with Tyndale House. He has authored and edited 15 books, including The Historical Reliability of the Gospels, Interpreting the Parables, and other theological works.

[9] Steven Cowan, “The Metaphysics of Supordination: A Response to Rebecca Merrill Groothuis,” Journal for Biblical Manhood and Womanhood 14, no. 1 (2009): 42.

[10] Beck, Kindle Location 2380-6852.

[11] Ibid., Kindle Location 2459 of 6852.

[12] Ibid., Kindle Location 2459-6852.

[13] Christiane Carlson-Thies, “Man and Woman at Creation: A Critique of Complementarian Interpretations,” Priscilla Papers 18, no. 4 (2004): 3.

[14] Mark Dever, “Young Vs. Old Complementarians,” Journal for Biblical Manhood and Womanhood 13, no. 1 (2008): 20.

[15] Russell D. Moore, “After Patriarchy, What? Why Egalitarians Are Winning the Gender Debate,” Journal of the Evangelical Theological Society 49, no. 3 (2006): 568.

[16] Beck, Kindle Location 3000 of 6852.

[17] Ibid., Kindle Location 2044 of 6852.

[18] ibid., Kindle Location 3222 of 6852.

Amos

Amos pronounces judgment on Israel’s enemies, before delivering the main burden of judgment against Israel herself. His courageous and unusually stern prophesy was issued primarily at Bethel, the seat of idolatry in the northern kingdom. He attacks Satan’s stronghold, Bethel, and when he is opposed by the idolatrous priest, Amaziah, becomes even bolder in his preaching. Amos was God’s messenger to call the nation Israel to become responsible and accountable to the national sins she had committed against God.

Amos 1

1:1-2 Judgments on Israel’s neighbors
1:3-5 Damascus
1:6-8 Gaza
1:9-10 Tyrus
1:11-12 Edom
1:13-15 Ammon

Amos 2

2:1-3 Moab
2:4-5 Judah
2:6-16 Judgment on Israel

Amos 3

3:1-8 The lion roars
3:9-15 The condemnation of Samaria

Amos 4

4:1-3 The depravity of Israel
4:4-13 God’s punishments have not reformed Israel

Amos 5

5:1-27 A call to repentance

Amos 6

6:1-14 The judgment on Israel

Amos 7

7:1-3 The grasshoppers

7:4-6 The fire
7:7-9 The plumb line
7:10-17 Amos and Amaziah

Amos 8

8:1-3 The basket of summer fruit
8:4-14 The imminent judgment

Amos 9

9:1-10 The Lord’s judgments inescapable
9:11-15 The future restoration of Israel

Your spiritual trials and tribulations may be similar to Luther’s Anfechtung Testing – Take note the importance!

By Kathy L. McFarland

I. Introduction

The extreme trials and tribulations you face today may be some of the same development of Anfechtung thought in Luther’s mind that formed his psychosocial being, defined his relationship with God, and figured prominently in his efforts of reformation leading to Protestant separation from the Roman Catholic Church. This concept of the German word Anfechtung and its Latin counterpart Tentatio is without complete English translation; the words “temptation, trial, affliction plus tribulation”[1] are often used in an attempt to define the word. However, Anfechtung needs a deeper definition that reflects the control of God during trials that causes Christians to suffer with endurable but real agony within their souls with the invasion of extreme “doubts, turmoil, pang, tremor, pains, despair, desolation, and desperation.”[2]

Anfechtung assaults believer’s most vulnerable places in the mind, body, or soul and creates real “fear, conscience, sin, or guilt, that is always a test of one’s faith”[3] Anfechtung originates from either the “hidden God” or from the devil[4] that is allowed by God to do his wicked testing for purposes of achieving Anfechtung in the believer; the test is always monitored by the Lord, often rewarding successful faith testing with additional spiritual works, leadership roles, extra attention to the believer, and a deeper spiritual relationship with Him.

Luther’s Anfechtung thoughts are deeply connected to real trials watched by God that forces him to resolve soul conflicts, and leads to a myriad of inward reflections and outward studies that form foundational beliefs and plant deep fear and awe for the Lord. This leads to the development of reverence toward God’s holiness, gives the believer an additional measure of discernment to separate the things of God from the temptations of Satan, and a persistent drive to find the Truth of God through His Word and a more intimate relationship shared with the believer. It is the intentions of this paper to show these key areas in Luther’s Anfechtung thoughts that lead to his strong stance of belief, and make a connection to the necessity of recognizing similar Anfechtung thoughts in present-day Christian leaders before responsibility, authority, and power are officially bestowed upon them.

II. Fearing God Develops Reverence through Wisdom

Young Martin Luther was not born a Reformer. He was a seeker of God before he became a leader of destiny. That journey began with a near strike of a lightning bolt searing his soul with passion to dedicate his life to God as a humble Augustinian monk and ended with his stance against the error of the Roman Catholic Church, leading to the Protestant Reformation.

But in his first steps of Christian faith, Luther was stricken with a deep fear of God that caused his body to tremble and his soul to shrink back in terror as his lips tried to form words of prayer to the Divine Majesty.[5] His wretched nature was most unworthy to dare speak to the most Holy and Eternal God, and he sought the courage to be able to lift up his eyes and hands with requests to Him. His first Canon of the Mass as a monk stunned his senses and made him shudder as he dared to call upon God to come in the presence of worshippers: “With what impudence I am addressing so great a Majesty, when everybody should be terrified when looking at or conversing with some prince or king!”[6]

We cannot know at which point in Luther’s religious and spiritual development that God chose him as the leader of Protestant reform. But, in the same way God delighted in an unlikely choice of young David and raised him to be king, the position of reformer was designated to be Luther, and his Anfechtung grooming began in earnest, with fear of the Lord given to him in great portion that was developed further through his theological studies.

It seems a common Anfechtung grooming for those designated to accomplish things for God. Success leads always to fear and awe of the Lord God, who rescues the believer from the condition that cannot be resolved alone. Fear of the Lord is an important prerequisite that God requires before designating more responsible works to leaders; numerous Scripture gives reason for this position and identifies many that have received this teaching. The fear of the Lord was given to Christ in his humanity (Isa. 11:2), the Israelites after their forty years of wilderness wanderings (Deut. 6:2), Prophet Obadiah for the saving of the prophets of God (1 Kin. 18:4), and placed upon the Jews and Greeks at Ephesus leading to acceptance of Christ. The Apostle Paul persuades men with the terror of the Lord always forefront in his mind (2 Cor. 5:11), and the fear of the LORD is extolled as it initiates knowledge and wisdom (Pro. 1:7, 9:10), prolongs days (Pro. 10:27), gives strong confidence (Pro. 14:26) and is the fountain of life (Pro. 14:27). It is an apparent critical component for leadership, and it is given by God to those He chooses to accomplish His works.

Luther’s Anfechtung development of fear of the Lord was seared into his soul at the crack of lightning that knocked him to the ground: “St. Anne, help me; I will become a monk!”[7] And he did just that; he became the monk filled with unworthy shame that tried his mightiest to serve a God that both attracted and repelled him.[8] While his soul longed for communion with God, the paralyzing fear crept in each time he approached Him in his monk duties or examined his personal life filled with bits of sin.

That process orchestrated a progression that brought Luther, step-by-step into a place of self-examination, obsessive confession, repentance, with deep struggles that eventually forced him to weigh all matters in his relationship with God’s Truth. The powerful storm brought Luther to conflict, not peace; the fear of the Lord within him propelled him to deep and true relationship with God by trusting only Him in his struggles, resulting in the gain of wisdom that prepared him to become the Reformer God willed.

The Anfechtung episodes were powerful trials of God that forced the worm of a man into conflict with his pained and depressed soul as moments of kairos time frozen by God in Luther’s memory added significance to his disquieting journey. He shamefully remembered his youthful chance meeting of an emaciated Prince William of Anhalt, who had rejected nobility and taken the robes of a friar, fasting to the point of near death carrying a burdened sack upon his back all for the sake of obtaining holiness for God.[9] The confessional closet became overwhelming, as Luther recanted sin after sin after sin in never ending reminders of his failure to become a man of God; as soon as his mind rested, another remembered sin would pop into his shame, and require a rushed penance to salvage his salvation. His depression held firm upon his thoughts, sucking the vitality of life from his breath; he was in a place of darkness and felt alone; his spirit desired to feel God’s presence while at the same time, resented Him for the depth of despair placed in his path.

Throughout Luther’s lifetime, there are periods of Anfechtung that caused him to focus more and more tightly upon God’s Word to find His Truth and accomplish the works required of him that led to the Protestant Reformation. An interesting letter written to John Lang by Luther from the Wittenberg Monastery in October 1516 complains to the Prior at the Erfurt monastery about his time-consuming duties in the midst of his geistliche Anfechtung struggles with “the flesh, the world, and the devil.”[10] Luther explains these same three struggles occurring in Anfechtung in more detail, offering a more perfect understanding of the forces that are involved in such a test. He says first comes temptation from the sin that clings to the flesh; next the world tempts with envy, hatred and pride, and finally, the Master Devil [Junker Teufel] tempts you to disregard God’s Word; thus, the flesh, world, and devil denotations are increasing degrees of Anfechtung.[11]

The importance of God’s Word to Luther must surely have planted deeply in his psyche as a result of this observation, and gives suggestion of why it was the Word of God that led to his reform and the stance he proclaimed at the Diet of Worms in 1521, “Unless I am convicted of error … by the Scriptures to which I have appealed, and my conscience is taken captive by God’s Word, I cannot and will not recant of anything, for to act against our conscience is neither safe for us, nor open to us. Here I stand. I can do no other. May God help me!”

Luther’s use of the word “conscience” is the evidence toward the conclusion that Anfechtung thoughts were developed throughout Luther’s ministry, tightly winding upon his conscience, compelling him to act in full accordance with the Word of God. It was impossible for him to do anything else, for he had survived the Anfechtung intact and he was spiritually changed toward deeper faith and intimacy with God and His Word forever.

III. Luther’s Six Steps to Successfully Endure Anfechtung

Luther asks, “What greater affliction [Anfechtung] is there than sin and the evil conscience which is always afraid of God’s anger and never has rest?” He found that his despair and unrest of conscience was sickened through Anfechtung, and he could not cure it by staying away from God, without sacrament and hearing mass. But, Luther found that when a believer is fully enveloped in the Anfechtung experience, there is no comfort against the grave temptations present in the testing even in the midst of religious worship. He warns others to avoid false security through the trust of their baptism by wantonly sinning because that could set up a condition of Anfechtung which God would decree a test so great that faith would not be able to stand.[12]

The affectations of tremendous, soul-wrenching conditions force the insignificant human to reject himself fully, to save himself completely. Luther shared his six steps to overcoming such tremendous pain and being victorious in the Anfechtung experience:[13]

1. Remove focus of yourself and cling to God’s name in trust; all thoughts and feelings must be directed toward Him.

2. Know you are not alone enduring trials and that there are others in the world enduring the same sort of Anfechtung moments; they are not rare among the godly. “Whom resist steadfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world.” (1 Pet. 5:9)

3. Refuse to seek deliverance from testing and address God cheerfully and firmly; submit to the Will of God first. “Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.” (Lk 22:42)

4. Praise God; only then can the heart be glad. Lamentations, sadness, and anxiety do not remove evil from the Anfechtung testing. “I will call upon the LORD, who is worthy to be praised: So shall I be saved from mine enemies.” (Ps 18:3)

5. Thank God for choosing you for such an important Anfechtung testing; only those worthy are tested in such a manner.

6. Believe in God, His truth and in His promises.[14] Trust in Mark 11:24, “Therefore I tell you, whatever you ask in prayer, believe that you shall receive it, and you surely will.”

Luther’s list provides ample argument that Christian leadership must experience Anfechtung before they are prepared to lead and teach others the things of God. It would be folly to set in place any believer over the authority of other Christians who had not developed the skills reflected in Luther’s six steps; to lead others without focus upon God causes heretical paths away from Christ to be formed. These crooked paths can be seen today amongst some Christian leaders that maintain a self-focused approach that requires praise, thanks, reward, and belief to be upon them, rather than the Lord. Only those who have not suffered Anfechtung would be unaware of Luther’s relief because the successful survivors of God’s testing are always victorious by placing their focus upon God.

IV. The Need for Evidence of Anfechtung Trials in Present-Day Christian Leadership

It is crucial that people of God, in particular, chosen leaders of God experience storms of God in their life that develops the necessary fear of the Lord within their souls. Without the fear of the Lord, leaders are without wisdom, knowledge, and long life; they must hold that disposition if they are going to be in a right relationship with God.

The fear of God develops how one speaks and relates to Him, and it is the fear of God that develops through Anfechtung trials. Scripture perspective shows a theologian as a “God-fearer,” and that fear is a theological necessity, according to Daniel Castelo, “in which cataphatic and apophatic moments are crucial to the possibilities and limits of theological reflection.”[15] In fact, Psalm 19:7-10, shows the fear of the Lord to be more than a singular, awestruck event, and shows the fear of the Lord to be synonymous with a divine revelation developing in man through the law, testimony, precepts, commandment and ordinances of the Lord.[16] This suggests a continuum of teaching that develops the fear of the Lord way past the episodic terror first visited upon those chosen by God, which biographical accounts of Luther confirm.[17]

It is important that any Christians appointed to a position of leadership, authority, power, and responsibility holds the same type of fear of the Lord that young Luther felt that stormy day that began his stance as a reformer of God. If that spark of terror flamed through Anfechtung development by God that specifically leads to fear and reverence for Him has not shaken the leadership candidate, then it glaringly identifies a person that has not been prepared by God to take leadership of His people or His works.

V. Conclusion

There is only one Luther; but, there have been many leaders doing God’s work since then and up to present-day. Though few leaders will be placed in such a specific time and place, and developed with extreme Anfechtung to give no choice but to follow the Word of God precisely and particularly, most Christians would hope their leaders to hold that nature fully. Luther recognizes that Anfechtung is the “means of which God tests, prods, and drives a person” to plead for increased faith, “… giving up all other hope, despairing of himself, he come[s] to hope exclusively in the grace of God and cling[s] to it without ceasing.”[18]

There must be specific Anfechtung questions developed for candidates by qualified, mature, Christian Trustees, Church Administrators, Board Members, Ordaining Committees, and Seminary Professors to fully ensure Christian leadership is given by God.

The Southern Baptist website at http://www.sbc.net/aboutus/faqs.asp lists the procedure policies for ordination in the Southern Baptist churches:

“Actually, there is no standard process or policy concerning ordination in the SBC. In fact, the SBC cannot ordain anyone. The matter of ordination is addressed strictly on a local church level. Every Southern Baptist church is autonomous and decides individually whether or not to ordain, or whether to require ordination of its pastor. When a church senses that God has led a person into pastoral ministry, it is a common practice to have a council (usually of pastors) review his testimony of salvation, his pastoral calling from the Lord, and his qualifications (including theological preparation and scriptural qualifications according to 1 Timothy 3:1-7 and Titus 1:7-9) for pastoral ministry. Based upon that interview the church typically decides whether or not ordination would be appropriate. Some SBC churches require seminary training from an SBC seminary, while others may not, such a requirement is entirely up to the church.”

Clearly, there is no firm questioning of the Anfechtung experience for pastoral candidates with Southern Baptist Churches as a standard practice. A review of other independent Protestant ordinations are largely equal to or less intensified in their questioning of candidates, and focus upon seminary learning or Bible study opportunities rather than experiences initiated by God. Baptists must raise the bar if they desire to raise the leadership that God has prepared through Anfechtung experiences.

If the condition of Anfechtung has not been experienced by the candidate, then leadership is not established by God. Every authority, in that situation, should reject the candidate’s application, and encourage a deeper walk with God through increased study and worship. Leadership cannot be taught in the Christian faith; it must be bestowed upon those God has chosen to lead. His Anfechtung moments bring chosen Christian leaders to their feet after first bringing them to their knees. He gives them confidence and ability to complete the works God has given them, because their conscience has been entwined so fully through the captivation of God’s Word.

Bibliography

Bainton, Roland H. Here I Stand – a Life of Martin Luther. Peabody, MA: Hendrickson Publishers Marketing, LLC, 1950.

Castelo, Daniel. “The Fear of the Lord as Theological Method.” Journal of Theological Interpretation 2, no. 1 (2008): 147-160.

Cate, Robert L. “The Fear of the Lord in the Old Testament.” Theological Educator, no. 35 (1987): 41-55.

Luther, Martin. Luther’s Works, Vol. 4: Lectures on Genesis: Chapters 21-25 Luther’s Works. Saint Louis: Concordia Publishing House, 1999.

________. Luther’s Works, Vol. 35: Word and Sacrament I. Vol. 35 Luther’s Works, Edited by Hilton C. Oswald and Helmut T. Lehmann Jaroslav Jan Pelikan. Philadelphia: Fortress Press, 1999.

________. Luther’s Works, Vol. 42: Devotional Writings I. Vol. 42 Luther’s Works. Philadelphia: Fortress Press, 1999.

________. Luther’s Works, Vol. 48 : Letters I Luther’s Works, Edited by Hilton C. Oswald and Helmut T. Lehmann Jaroslav Jan Pelikan. Philadelphia: Fortress Press, 1999.

________. Luther’s Works, Vol. 51: Sermons I Luther’s Works, Edited by Hilton C. Oswald and Helmut T. Lehmann Jaroslav Jan Pelikan. Philadelphia: Fortress PRess, 1999.

Scaer, David P. “The Concept of Anfechtung in Luther’s Thought.” Concordia Theological Quarterly 47, no. 1 (1983): 15-30.

Footnotes

[1] David P. Scaer, “The Concept of Anfechtung in Luther’s Thought,” Concordia Theological Quarterly 47, no. 1 (1983): 15.

[2] Roland H. Bainton, Here I Stand – a Life of Martin Luther (Peabody, MA: Hendrickson Publishers Marketing, LLC, 1950), 22.

[3] Martin Luther, Luther’s Works, Vol. 42: Devotional Writings I, Luther’s Works, vol. 42 (Philadelphia: Fortress Press, 1999), 181.

[4] Martin Luther, Luther’s Works, Vol. 51: Sermons I, ed. Hilton C. Oswald and Helmut T. Lehmann Jaroslav Jan Pelikan, Luther’s Works (Philadelphia: Fortress PRess, 1999), 179.

[5] Martin Luther, Luther’s Works, Vol. 4: Lectures on Genesis: Chapters 21-25, Luther’s Works (Saint Louis: Concordia Publishing House, 1999), Ge 25:21.

[6] Ibid.

[7] Bainton, 1.

[8] Ibid., 22.

[9] Ibid., 13-14.

[10] Martin Luther, Luther’s Works, Vol. 48 : Letters I, ed. Hilton C. Oswald and Helmut T. Lehmann Jaroslav Jan Pelikan, Luther’s Works (Philadelphia: Fortress Press, 1999), 26-29.

[11] Luther, Luther’s Works, Vol. 51: Sermons I, 180.

[12] Martin Luther, Luther’s Works, Vol. 35: Word and Sacrament I, ed. Hilton C. Oswald and Helmut T. Lehmann Jaroslav Jan Pelikan, Luther’s Works, vol. 35 (Philadelphia: Fortress Press, 1999), 42.

[13] Luther, Luther’s Works, Vol. 42: Devotional Writings I, 183.

[14] Luther makes an important point that when these six actions are implemented, the inner assaults may increase by the devil’s activity; that increase means that the devil is almost vanquished and the believer should maintain stance for victory.

[15] Daniel Castelo, “The Fear of the Lord as Theological Method,” Journal of Theological Interpretation 2, no. 1 (2008): 148.

[16] Robert L. Cate, “The Fear of the Lord in the Old Testament,” Theological Educator, no. 35 (1987): 2.

[17] Bainton, Chap. 1.

[18] Luther, Luther’s Works, Vol. 35: Word and Sacrament I, 18.

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