GOSPEL WITHOUT TRANSFORMATION (PART 3)

PROF. BEN ONYEUKWU (REV.)

NCE(Eng.) ND/HD (Journalism); BA (Hons) MA, PhD.

Call: +2348037346939  E-mail: professorbenonyeukwu@yahoo.com

GOSPEL WITHOUT TRANSFORMATION (PART 3)

Problem of Compromised Sermon

MAIN TEXT:

“All scripture is God-breathed, and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work”, (II Timothy 3:16).  

WRITER’S QUOTE:

Human conscience goes to prison where truth is not at liberty:

INTRODUCTION:

The series in focus have been the writer’s reaction on the “Owerri Gets Transformed with Bumper Harvest Crusade”, which Dr. Casmir Ihegworo of the West African Advanced School of Theology (WAAST), Owerri is the convener. The effort in the exercise is to suggest biblical ways of getting positive results in evangelism and noting more. As such, any criticisms noticed in parts one and two of the work, and the ones that may be observed in this segment, are just fair comments based on truth, for the purpose of strengthening the work of the Lord, and not to tarnish the image of anybody. For, in the opinion of the writer, the work of the kingdom is one, since it is believed that we all serve the only Lord and Saviour, Jesus Christ, from whom the writer derives the authority and inspiration to write, and so, no apologies are considered.

Now, observe that one of the things that hinder the transformation of lives by means of the gospel is compromised sermon. This happens when a preacher plays-down on certain vital issues of the message to accommodate certain personalities or interests, against the will of God. The essence of sermons or gospel messages from the scripture is to present the mind of God to the people, with the objective of thoroughly equipping them for every good work, through teaching, rebuking, correction and training in righteousness, (II Timothy 3:16). But, when this is compromised, the people will, as a result be barren of good works. In other words, they would not be transformed for good conduct in church and society. Having explained what it means to compromise sermons, as well as the essence of preaching, please notice as well that;

GOSPEL MESSAGES CANNOT TRANSFORM LIVES WHEN THEY ARE POLITICALLY MOTIVATED    

No doubt, since the dawn of history, man has been a being involved in politics, and lives with the need to maintain law and order in society. This harmony and control which man seeks to achieve in his domain finds support in the Bible, thus, it says, “let everything be done decently and in order”, (1Corinthians 14:10). In fact, God is the Super Brain behind politics. But, for the fact that two great empires, the church and society have to exist together in the world, the principle of division of labour becomes a necessity. Under this arrangement, the church has a spiritual role to play, whereas, the society has a social role to play. However, sometimes the church welds spiritual influence on society, and the society at times come up with social control over the church. For instance, members of the church have to pay taxes, as well as participate in politics, according to the law of society, and the church has the responsibility to guide the society on ways taxes and politics should both be paid and practiced in the fear of God. But, on no account should partisan politics be brought into the church or the tax-collecting and other social roles of the society be taken over by the church. This is the order of the Lord, though people violate it.

Therefore, the church is not a platform for partisan politics, and so, when a preacher violates this rule or mingles his sermons with politics, no transformation comes by them, rather the spiritual lives of the people are destroyed, as such messages divert the faith of adherents from God to politics or to well known political leaders. It may be helpful to note that politically motivated sermons are those pulpit works done in favour of political goals or in the interest of visiting or resident political office holders. For instance, if a governor plans to visit a church in a state, the minister of God in such a church, if not guided by the Holy Spirit, may be tempted to fashion out scriptures in an effort to please the governor, at the expense of the plan of God for the church that day, and by so doing, the “god of politics” would be worshipped and not the God of Heaven, and this constitutes a major hindrance to transformation of lives, since God, by such a treatment is edged out of the service, yet unknown to many.

While the reader is allowed to figure out instances of the foregoing, and the fact that this is a common feature in almost all the present day Christian denominations, coupled with the fact that many pastors clamour to have their turns, let it be remarked also that most preachers are politicians in disguise, who want to use pastoral titles or office to achieve political goals, and the writer, at this point in time, stands bold to say, if anyone that is referred to as a pastor is still passionately nursing political ambition(s), that persons calling is doubtful, and such an individual, as a result cannot come up with a sermon that carries the anointing that can transform anyone. In this connection, Stephen James in Ben Onyeukwu (2011) renders that during the theocratic regimes of the nation of Israel, under such people like, Moses, Joshua and Samuel, there was no thought of the state as a secular organization separate from the people’s religions life. However, with the emergence of Saul as the nation’s political leader, the situation changed. Under the new political dispensation, the Old Testament Prophets did not meddle in politics, but considered they had both right and duty to proclaim the voice of God to the nation, and in particular to its political leaders. This position informed the reproves of King David for sexual immorality by Prophet Nathan (1 Samuel 12), and King Ahab for greed by Prophet Elijah (1Kings 21). And, since Jesus and His apostles did not guide otherwise in the New Testament, the gospel minister should not behave otherwise.

GOSPEL MESSAGES CANNOT TRANSFORM LIVES WHEN THEY CARRY RESPECT OF PERSONS

By way of definition, a sermon carries respect of persons when it is selective in application. In this case, preferential treatment is in focus, and so, people who are favoured by the preacher or seen as threats are not rebuked for wrong doings, no matter the degree of their offences against God and humanity, whereas, people who the preacher sees as bench warmers or not troublesome are often reproved with harsh tones, for minor misconduct. Furthermore, when sermons go with respect of persons, the poor are talked down through them, while the rich are praised, as a way of achieving the preacher’s material needs, a discriminatory attitude which God hates. Therefore, when a preacher presents his sermons in favours of persons and not to the glory of God, no transformation of lives takes place, for the principles of equity and fair-play, which God is known for, are not followed.

Yet, today, one notices that the notable sins of some general superintendents of churches are never mentioned, because of the persons involved, and, in most cases such shameless church leaders in their radio-television programmes present transformation packages which people know are not possible through them. Similarly, the apparent wicked lifestyle of certain politicians remains un-stressed during sermon presentations in some denominations simply because of the money they donate to such churches. Yet, every time there are empty vibrations of transformation messages from the pulpits of the affected congregations. But, can darkness give light? Or, can one give what one does not possess? Let it be stressed here that no transformation of lives comes when sermons are compromised to accommodate the wickedness of those who are guilty before God, as the only way to transform such individuals is to call them to repentance, (Acts 3:19). For, in the perception if the Apostle Peter, God is no respecter of persons”, (Acts 10:34).

GOSPEL MESSAGES CANNOT TRANSFORM LIVES WHEN THE PERSONAL AMBITION OF THE PREACHER IS IN FOCUS

The church is not a place for human ambition, but an institution designed by God for the accomplishment of His will and purposes in the lives of human beings through their fellow human beings, and so, the preacher is an instrument in the hands of the Lord, for the propagation of the kingdom messages, and not those he decides to preach by his personal volition. The implication is that when a preacher plays-down on divine authority to prepare and preach messages by the force of his human mind, against the will of God, no transformation takes place, though he may succeed in bringing some people into what may be described as the “church of man” for his set objective(s). Such preachers often center their sermons or messages on “how to make money”, “how to get married”, how to support a political party, “how to break limits”, “how to get to the next level”, “how to get connected”, and other irrelevant issues that have not life-charging effects or spiritual values, and from a scriptural point of view, Jesus remarks, for after all these things the Gentiles seek. For your heavenly Father knows that you need them. But seek first the Kingdom of God and His righteousness, and all these things shall be added to you”, (Matthew 6:32-33).

But, have you ever asked yourself why these materialistic and self-called preachers always in their sermons appeal to human needs, against spiritual ones? The simple truth is that most of such preachers have the ambition to make money and not heaven, as some of them carry the drive for fame, and not the desire for God, and don’t be surprised that certain ones among them are clear agents of hell sent by satan “to steal, kill and destroy” (John 10:10). Also, let it be highlighted that some preachers use their sermons to canvass for political supporters, for themselves or for their political allies, and let nobody deceive you, such messages cannot transform lives for good conduct, but only draw the people to accomplish the interest of the preachers in question, who use them as milk-cows or robots, and to such hoodlums who masquerade as gospel ministers, the scripture says, “woe to them! For they have gone in the way of Cain, have run greedily in the error of Balaam for profits and perished in the rebellion of Korah… They are cloud without rain, carried about by the winds, late autumn trees without fruit, twice dead, pulled up from the roots, and so, such preachers cannot be instruments for divine transformation, (Jude 11-13).

In conclusion, those who may have read this work from part one to this section, which is the last part of the write-up may have been convinced that the writer is a believer in the fact that “one cannot give what one does not possess”. As such, his critical look at the concept, “Owerri Gets Transformed with Bumper Harvest Crusade” is an attempt to stress the importance of living by what we preach, which is the only way to attract the presence of God for the transformation of church and society, and not just an eye on the convener of the gospel rally. The writer, also, is of the view that the cited areas of failure in today’s field of evangelism would be strengthened if the suggestions offered in the discourse would be considered. PRAY FOR DIVINE VISITATION.