Pilgrim William Brewster holds a Bible as the Pilgrims pray for a safe journey as they leave for America from Delft Haven, Holland, on July 22, 1620.
The Pilgrims left Plymouth, England, on September 6, 1620. Their destination? The New World. Although filled with uncertainty and peril, it offered both civil and religious liberty.
For over two months, the 102 passengers braved the harsh elements of a vast storm-tossed sea. Finally, with firm purpose and a reliance on DivineProvidence, the cry of “Land!” was heard.
Arriving in Massachusetts in late November, the Pilgrims sought a suitable landing place. On December 11, just before disembarking at Plymouth Rock, they signed the “Mayflower Compact”—America’s first document of civil government and the first to introduce self-government.
After a prayer service, the Pilgrims began building hasty shelters. However, unprepared for the starvation and sickness of a harsh New England winter, nearly half died before spring. Yet, persevering in prayer, and assisted by helpful Indians, they reaped a bountiful harvest the following summer.
The grateful Pilgrims then declared a three-day feast, starting on December 13, 1621, to thank God and to celebrate with their Indian friends. While this was not the first Thanksgiving in America (thanksgiving services were held in Virginia as early as 1607), it was America’s first Thanksgiving Festival.
Pilgrim Edward Winslow described the Pilgrims’ Thanksgiving in these words:
“Our harvest being gotten in, our Governor sent four men on fowling [birdhunting] so that we might, after a special manner, rejoice together after we had gathered the fruit of our labors. They four in one day killed as much fowl as… served the company almost a week… Many of the Indians [came] amongst us and… their greatest King, Massasoit, with some ninety men, whom for three days we entertained and feasted; and they went out and killed five deer, which they brought… And although it be not always so plentiful as it was at this time with us, yet BY THE GOODNESS OF GOD WE ARE… FAR FROM WANT.”
In 1789, following a proclamation issued by President George Washington, America celebrated its first Day of Thanksgiving to God under its new constitution. That same year, the Protestant Episcopal Church, of which President Washington was a member, announced that the first Thursday in November would become its regular day for giving thanks, “unless another day be appointed by the civil authorities.” Yet, despite these early national proclamations, official Thanksgiving observances usually occurred only at the State level.
Much of the credit for the adoption of a later ANNUAL national Thanksgiving Day may be attributed to Mrs. Sarah Joseph Hale, the editor of Godey’s Lady’s Book. For thirty years, she promoted the idea of a national Thanksgiving Day, contacting President after President until President Abraham Lincoln responded in 1863 by setting aside the last Thursday of November as a national Day of Thanksgiving. Over the next seventy-five years, Presidents followed Lincoln’s precedent, annually declaring a national Thanksgiving Day. Then, in 1941, Congress permanently established the fourth Thursday of each November as a national holiday.
Lincoln’s original 1863 Thanksgiving Proclamation came—spiritually speaking—at a pivotal point in his life. During the first week of July of that year, the Battle of Gettysburg occurred, resulting in the loss of some 60,000 American lives. Four months later in November, Lincoln delivered his famous “Gettsysburg Address.” It was while Lincoln was walking among the thousands of graves there at Gettysburg that he committed his life to Christ. As he explained to a friend:
When I left Springfield [to assume the Presidency], I asked the people to pray for me. I was not a Christian. When Iburied my son, the severest trial of my life, I was not aChristian. But when I went to Gettysburg and saw thegraves of thousands of our soldiers, I then and thereconsecrated myself to Christ.
As Americans celebrate Thanksgiving each year, we hope they will retain the original gratefulness to God displayed by the Pilgrims and many other founding fathers, and remember that it is to those early and courageous Pilgrims that they owe not only the traditional Thanksgiving holiday but also the concepts of self-government, the “hard-work” ethic, self-reliant communities, and devout religious faith. [thanks to christiananswers.net for this content]
We've just returned from an anointed and powerful time together in Ukraine for our 20 year anniversary of ministry in Ukraine. P. Matti Sirvio was our guest speaker with p. Gromov, p. Jason and myself. Here are a few gems mentioned at the conference:
"The goal of our concentration and time is not more production but intimacy with God"
"Every temptation is a lie. Otherwise it would not be a temptation."
"Church growth in God is not measured in numbers or how large we are but rather how small we become." Jn 3.30
"Sacrificial Love - means you are ready to take the pain for another"
"The higher & greater the work the the deeper you must dig a foundation."
"The lack of concentration is often due to the lack of personal consecration"
A book has been quietly passed around our churches in Ukraine "The Naked Gospel" by Andrew Farley, and I have been asked to address its teachings. I definitely have something to comment.
Who is the author Andrew Farley? He was formerly a professor of linguistics at the Roman Catholic University of Notre Dame. He is now the "lead teaching pastor" of Ecclesia, a purportedly Evangelical church in Lubbock. I have highlighted what points he strays in basic Christian doctrine.
"The Naked Gospel: The Truth You May Never Hear in Church", teaches "Jesus plus nothing. 100% natural. No additives. It's the truth you may never hear in church." which sounds good at first but when you dig deeper into his doctrinal it is nothing short of heresy. It questions much of what is foundational doctrine in traditional Biblical Christianity and he questions the need of the believer to attend a local church.
The True/False Quiz "Challenge"near the beginning of the book, takes the form of a true/false "gospel quiz"
1. "Christians should ask God to forgive and cleanse them when they sin." False, says Farley. On pages 149 and following, he claims that 1 John 1:9 is a salvation verse, and does not apply to believers. On page 160 he claims that no Christian need ever to pray, "forgive us our trespasses," because Jesus' model prayer is "an Old Covenant prayer taught to Jews before once-for-all forgiveness was accomplished." We know we ought to confess out sins as 1 Jn 1:9 was written to believers. Deception is when a person says he has no sin 1 Jn 1:10
2. "Christians struggle with sin because of their old self within." Wrong again, says Farley. On page 104 he says, "The moment we enter into Christ at salvation, our old self is obliterated." He severely twists Paul's discussion of the conflict between the old and new natures in Romans 6 and 7.
3. "When we sin against God, we're out of fellowship until we repent." False again, says Farley. As noted above, he does not believe this is the intent of 1 John 1:9. He also ignores passages such as the parable of the prodigal son in Luke 15. On page 163 he states, "It's inaccurate to speak of the Holy Spirit as convicting believers." - Jn 14 & Jn 16 clearly teach us that the work and office of the Holy Spirit is to convict.
4. "The Bible tells us that Christians can obtain many rewards in heaven." That is a myth, says Farley. On page 168, he dismisses this truth with the specious statement, "The term rewards does not appear anywhere in the New Testament." We know this to be untrue as there will be reward for the believer: 1 Thes 2:19,20; Rev 22:12; and the Bema Seat of the Believer- 1 Cor 3:11-15. We must stand before him and give account for those things done in the body: 2 Cor 5:10
5. "God looks at us as though we're righteous, even though we're really not." Wrong once more, says Farley. He denies justification by faith, specifically the doctrine of the imputation of Christ's righteousness to sinners. He teaches that Christians are inherently righteous, not sinners clothed in the righteousness of Christ. He says, on page 106, "God certainly doesn't condone our wallowing in a poor self-image. The risen Christ doesn't join himself to filthy worms. The Holy Spirit doesn't dwell in dirty sinners. Christ only unites himself with those who are like him in spirit. The Holy Spirit doesn't reside in someone who remains even 1 percent flawed by sin. But we've been perfectly cleansed. And we've been made perfectly righteous at our core through spiritual surgery." What is the nature of this "spiritual surgery"? "Our spiritually dead DNA is miraculously extracted, and new, living DNA is inserted into our spirits" (page 102). Farley believes that the OSN is "obliterated" at the point someone receives Christ as their savior. That cannot be true as Paul was a Christian when he wrote Romans 7. The believer though born again does have an old sin nature that wars against the spirit and is at enmity with God and that is why we "die daily" with Him taking up a personal cross.
The Naked Gospel is yet another denial of the fundamental Gospel doctrine of justification by faith alone, in the finished work of Jesus Christ alone. This must be addressed in our churches' pulpits lest our churches be infected with a gospel that errs from the truth and causing carelessness and error.
The Altar, from a word meaning "place of slaughter," in the period of the patriarchy was the center of personal and family worship, being the place of sacrifice and surrender to God.
Mizbēaḥ: A masculine noun meaning the altar, the place of sacrifice, is a noun formed from the verb zāḇaḥ, which means to slaughter an animal, usually for a sacrifice. The sacrificial system was at the central point of the pre-Israelite and Israelite systems of worship since the sacrifice and following meal were used to solemnize a covenant or treaty and to symbolize an unbreakable relationship between the two parties.
In a short but interesting essay on the Jewish altar by David Mill, it is noticed that the Rabbinical writers used to regard it not only as God's table' (see Mal. 1. 7), but also as a symbol of mediation; accordingly, they called it a, Paraclete i.e. an intercessor; it was regarded as a centre for mediation, peace-making, expiation, and sanctification. Whatever was burnt upon the altar was considered to be consumed by God and guarantee that the offerer was accepted by Him.
Noah built an altar and offered sacrifices on exiting the ark (Gen 8:20); the patriarchs built altars and sacrificed at various points along their journeys: Abram (Gen 12:7-8; Gen 22:9); Isaac (Gen 26:25); Jacob (Gen 35:7); Moses (Exo 24:4). At Mount Sinai, God commanded that the Israelites build the Tabernacle and include two altars: a bronze altar in the courtyard for the sacrificing of animals (Exo 27:1-8; Exo 38:1-7) and a golden altar inside the Tabernacle for the burning of incense (Exo 30:1-10; Exo 37:25-29). Solomon (1Ki 6:20, 1Ki 6:22; 1Ki 8:64) and Ezekiel (Eze 41:22; Eze 43:13-17) followed a similar pattern. God also commanded that the altar for burnt offerings be made of earth or undressed, uncut stones because human working of the stones would defile it. Moreover, God commanded that the altar should have no steps so that human nakedness would not be exposed on it (Exo 20:24-26).
As Enoch did, so did those that built an altar to the Lord, they "called upon the name of the Lord". In the New Testament to "call upon the name of the Lord" signifies complying with his directions as to worship and obedience (Rom. 10:13; Acts 9:4; 22:16). So also, Abraham at Beersheba is said to have "called on the name of the Lord, the Everlasting God" (Gen. 21:33); in view of his previous practice of altar building.
In addition, when Abraham built an altar in the land was, in fact, a form of taking possession of the promised land. The worship of God in the new land expressed Abraham's faith in the fulfilment of the divine promise. Abraham was already in the land of promise, and could leave the future conquest of the promise to God. Thus, Abraham was, by building those altars, taking possession of the land. The building of altars by Abraham and his purchase of the field of Machpelah was an indirect way of possessing the land for God. The places Abraham visited and built altars of sacrifice and worship were the same places the armies of Israel fought and conquered when they entered the land of Canaan. After the fall of Jericho, the first city the Israelites conquered was Ai, the location of which is expressed with the same words used in Genesis 12:8: "With Bethel on the west and Ai on the east" (see Joshua 7:2; 8:9, 8:12). After the conquest of Ai, the Israelites built an altar to the Lord on Mount Ebal, an area near Shechem (Joshua 8:30).Thus, the conquest of the land of Canaan had already begun when Abraham built those altars and when he bought the land of Machpelah. The same applies to the believer that when we surrender at the altar in obedience to God's geographic will and his perfect will, we possess the land by faith.
That Abraham was a man of great faith there is no doubt. Scripture so attests (Heb. 11:8-10, 17; Rom. 4). Let's look at Abraham's 5 altars.
1. The Altar of Promise - obedience (Genesis 12:5-7) Stephen recounts it thusly: "Men and brethren and fathers, listen: The God of glory appeared to our father Abraham when he was in Mesopotamia, before he dwelt in Haran, and said to him, `Get out of your country and from your relatives, and come to a land that I will show you.' Then he came out of the land of the Chaldeans and dwelt in Haran. And from there, when his father was dead, He moved him to this land in which you now dwell" (Acts 7:2-4). When Abram arrived in Canaan at Sichem, after the Lord again appeared to him saying, "To your descendants I will give this land"; and of Abraham it is related, "And there he built an altar to the Lord, who had appeared to him"
2. The Altar of Intimacy - prayer (Genesis 12:8) Then upon moving south to near Bethel he again "built an altar to the Lord and called on the name of the Lord"
3. The Altar of Returning - returning and repentance (Genesis 13:3-4) After his backsliding in Egypt, necessitated by the famine in Canaan, he came back to the altar site near Bethel, "And there Abram called on the name of the Lord"
4. The Altar of Possession - walk of faith (Genesis 13:17-18) Further, when he and Lot had separated and Abram moved to the region of Hebron by faith, he "built an altar there to the Lord"
5. The Altar of Absolute Surrender and Trust - sacrifice and worship (Genesis 22:9) While he was still in the land of the Philistines, God tested him, telling him to go to Moriah and offer Isaac for a burnt offering. Upon their arrival, "Abraham built an altar there"
When we go back and look at Abraham's journey and his altar building following significant events in his life, we notice two times when no reference is made to his having built an altar after a major change in conditions. When he went to Egypt, nothing is said of his building an altar there; and that is the first time he lied regarding Sarah. When he went to Gerar in the region of Kadesh and Shur, nothing is said of his building an altar. And he again he practiced deception when Abimelech, king of Gerar "sent and took Sarah" (Gen. 20:2). It was only after this incident and one involving a well of water which Abimelech's servants had taken from Abraham's herdsmen that the record tells us that "Abraham planted a tamarisk tree in Beersheba, and there called on the name of the Lord, the Everlasting God" (Gen. 21:33). After the encounter with Pharaoh, Abraham was expelled from Egypt. They "sent him away, with his wife and all that he had" (Gen. 12:20). He returned to the place of his altar between Bethel and Ai (Gen. 13:3-4). It was after his successfully making a treaty with Abimelech that in Beersheba he "called on the name of the Lord, the Everlasting God" (21:33).
Building an altar and sacrificing all of ourselves to God denotes total dependence and reliance on Him. It implies saying no to self and yes to God—in effect presenting one's self in submission to God as a sinner, trusting Him in grace, and discounting our value apart from His work - Rom 12:1,2. Building altars became a habit with godly Abraham, the "Friend of God" (James 2:23) and so we may also in our faith journey with Christ in this world.