How Pagans Are Saved: Two Sides of the Cross and the Gospel

 I. Review the Purpose for This Series A. Object Lesson: Games Without Rules You can describe or have people play cards or another simple game where you give some of the players' different sets of rules or directions on how to play and give to others no sets of rules or directions without those players knowing it. Also give them instructions that they are not to speak to one another and not to share their rules or directions with one another. They may use gestures only. The person closest to the North or seating to the North of the others will act as the dealer. After five minutes of play have them stop playing and ask what they are feeling and how did they like the game, etc.? After several feedback statements, relate this experience to our understanding of or experience regarding the Gospel of Salvation. Point: There is confusion if people do not know the rules or have different rules? We need to fully understand God's plan of salvation or we will get confused and will confuse others? B. Review the Dangers of Half Truths and Omissions 1. The Devil as the Master of Incomplete Truth (Read Mt. 4:5-7) a. Did the Devil Quote Scriptures Correctly? Yes! b. Did the Devil Lie? No, Not Technically. c. Did the Devil Speak the Truth? No! Principle: To Speak Truthfully, One Must Speak the Whole Truth 2. The Sin of Omission (Read Leviticus 5:1; Cf. Ezekiel 33, Proverbs 19:5 and 29:24, and John 7:21-24) a. What is the Sin of Omission? Answer: Not Speaking or Doing the Good. b. What is the Result of Not Doing the Good? Answer: Punishment and Condemnation. Principle: To Speak Truthfully, One Must Speak the Whole Truth 3. Conclusions Regarding the Teachings or Principles for Dealing with Partial Truths and Omissions "A Partial or Half Truth is a Whole Lie!" "Half the truth is often a great lie." Benjamin Franklin a. If one does not speak the whole truth, then God considers this to be the same as lying; it is considered a sin. b. We are called to live to the spirit of God's principles and rules, not just to the narrow legal or literal definition. Not telling a lie or telling only part of the truth may be good enough for the United States Legal System, but Christians are to live up to God's standards and principles. For Christians, to do the "political" thing is tantamount to defying God. We, who are Christians, promise to "tell the whole truth and nothing but the truth, so help us God." II. Review of Previous Lessons As the facilitator, you will want to bring out and place on the table the large cross to serve as a visual reminder of the three dimensions of the Gospel. A. Review of the Gospel Basics Part 2: 3 Dimensions of the Gospel B. Review of the Gospel Basics Part 1: What We Should All Know and the Gift Exchange Object Lesson III. Purpose of the Gospel Basics Part 3 Lesson: The 2 Sides of the Cross and of the Gospel A. Our Purpose Today Is to Explore the Issue of Inclusion, Fairness & Love: i.e., Can Pagans Be Saved or Are They Just Damned? What do we do with Scriptures like Acts 4:12--Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved (NIV)? If Jesus is the only way of salvation, and if pagans have never heard of Jesus, how can this be fair and just? We will discover in this lesson (1) what the Bible actually says and what mature, Bible-believing Christians have believed for two thousand years and (2) not what our critics say we believe or what Christians who left the church and Sunday School in their preteens and teens years actually think Christians believe. IV. Introduction to The Gospel Basics Part 3 Lesson: Two Sides of the Cross and of the Gospel For this section, you may want to use the following object lesson first before getting into the discussion Gift and Exchange Theory Object Lesson In this object lesson, you only need to have chosen one accomplice. You will also need to tell him or her that they are not to accept the gift you will attempt to give him or her. The accomplice should put his or her hands behind her back and shake his or her head no. (If this is a teenager or young child, you can create further interest in the other teenagers and children by telling your accomplice that if they go along with their assignment, they will end up getting the $5- or $10-dollar bill they are to refuse after the demonstration is over.) At the appropriate time, you will have your accomplice come forward and tell the class that you want to introduce them to the Gift and Exchange Theory of Interaction. You will tell the class that everyone knows what gift giving is, but few people rarely articulate the process of what happens. Let me demonstrate. "I have decided to give (name of accomplice) this gift." You will attempt to give the gift to your accomplice who keeps his or her hand behind his or her back. You hold the money in their face; you attempt to put the money in their hand, but the accomplice turns his body to keep you from doing so or they cross their arms and put their hands under their arm pits. After a few tries, you will stop and ask the class, "Was a gift given or exchanged?" Some will say yes; some will say no. Let several people make comments. If someone does not articulate the following, you explain the underlining theory. "A gift was offered, but it was not received. Or to put it another way, we have three stages that must be successfully crossed to say that a gift was successfully given rather than just offered." Have the class give the accomplice a round of applause and have him or her take their seat. [If you have told the accomplice you would give them the $5 or $10 dollars for participating, give him or her the money now.] You will then go on and explain the following: "In order to have a successful gift exchange, you need three things to happen successfully. First, there must be a gift to give. Second, there must be a receiver of the gift. And third, there must be a successful delivery or exchange of that gift. If the gift was delivered or given, but the receiver refused the delivery, then the gift is listed as being "undeliverable" and an exchange did not happen. Or to use another analogy, 'the baton was not passed.' In fact, we can say, "If there is no gift, there can be no exchange." "If there is no recipient, there is no exchange." "If there is no delivery attempt, there is no exchange." "If there is a delivery attempt, but the recipient refuses said gift, then there is no exchange." All three steps must be active and successful: (1) a Gift, (2) an attempted delivery, and (3) an acceptance by the recipient. Discussion Question 1 Having explored Gift Exchange Theory, we uncovered a principle of gift giving: A gift given does not automatically mean that a gift has been received. Why? There must be a recipient who actively and volitionally receives it. What does this say about the gift that God has extended? Does it mean that God's gift will be accepted or must be accepted? [Wait for discussion by participants. You are not asking for a correct answer but are observing what the participants are saying to make sure at the end of the lesson you have addressed their concerns and positions. You are to welcome, therefore, all answers and positions without judgment at this time.] Discussion Question 2 (Optional) What we failed to discuss is whether a gift can come with responsibilities. For example, a person may receive a gift of a pet and an endowment to pay for the pet's upkeep, but unless that person feeds and takes care of the animal, it may be taken from them by the Humane Society or Animal Welfare Department or their parents, etc... One cannot abuse a pet simply because it was a free gift. Does this have any bearing on God's gift of salvation? Does salvation come with responsibilities? If so, what are those responsibilities? And finally, can the gift be refused, given back to God, abandoned, or thrown away again? [Wait for discussion by participants. Again, you are not asking them to come up with a correct answer but are observing what the participants are saying.] NOTE: There is no right or wrong here. There are two orthodox responses. (1) Some Christians believe in "once saved" always saved. (2) Other Christians likewise believe that salvation can never be taken away from anyone by an external force or an individual (demon or human)-"No one can snatch you away" from God's Grace or from God's salvation, period! (John 10:28-20). However, the latter also believe that an individual can freely choose to give the gift of salvation back to God or reject the gift both before and after receiving it from God. We can freely and gladly receive the gift or freely reject and despise the gift. The rejection or acceptance must be made volitionally and not under undue emotional, psychological, relational, or physical duress. It must be a volitional and rational choice of faith or unbelief even when under trauma or coercion. Do not get into a deep theological discussion. If your church believes one position versus the other affirm your congregation's belief or doctrine and move on. The whole purpose of this lesson was to get people to see that there are two sides to the Gospel. On the objective side, we have Christ as the giver and the gift who initiates the delivery. On the subjective side, we have ourselves as the ones responsible for receiving or rejecting that gift and for using that gift responsibly. Even "once saved, always saved" congregations invoke church discipline on wayward believers and engage in corrective actions. This shows that the gift of salvation comes with responsibilities and duties. "It may be free, but it ain't cheap" and comes with attachments. At the end of the lesson, you can give them your congregation's position. For now, you want people to freely explore the questions, options, and answers so that you, as the facilitator, can make sure all of their objections and questions are answered at the end of this lesson. After ending the discussion, the facilitator will want to draw the participants' attention back to the cross that is at the front and center of the table or lectern. Have the participants take out their handouts from last week? Tell them that the front of the cross represents the subjective aspect of the Gospel; it represents what we must do. The back side of the cross represents the objective aspect of the Gospel; it represents what God has done and will do for us. A. Front of the Cross [Forward/Future Facing] = The Subjective, Personal or Individual Side of the Gospel (Section V of Handout) B. Back of the Cross [Backward/History Facing] = The Objective, Historical, Universal and Divine Side (Section VI of Hand-out) Gospel Basics Part 3 Lecture Notes: 2 Sides of the Cross John 3:16, 18 & 20:31; Acts 2:38; Rom. 10:9, 13; 1 Corinthians 15:12-19, Heb. 8:1-3 & 9:11-14, 24-28; Acts 4:12; Rom. 5:17 VI. WHAT GOD HAS ALREADY DONE (Objective and Divine Aspect) A. 1 Corinthians 15:12-19 (The Cross and Resurrection) If Christ has not been raised, your faith is futile. B. Hebrews 8:1-3; 9:11-14, 24-28 (Christ As Priest) C. Acts 4:12; 10:42-43 (Cf. Jn 14:6) (Only Name Which Saves) There is salvation in no one else, for there is no other name under heaven given among mortals by which we must be saved. (NIV) D. Romans 5:17 (NIV) (Gift of Salvation through One Man) For if, by the trespass of the one man, death reigned through that one man, how much more will those who receive God's abundant provision of grace and of the gift of righteousness reign in life through the one man, Jesus Christ. E. 1 Timothy 2:5 (There is only one mediator.) VII. PAGANS and CHRISTIANITY (How This Applies to Non- Christians and Those Who Have Never Heard of Jesus Christ) A. Natural Theology and Natural Philosophy: Nature and Nature's Provision as Testimony Psalms 8 and Psalms 19 Acts 14:8-18 (esp. 15-17) Romans 1:18-27 Ephesians 4:17-19 B. Moral Theology, Moral Philosophy & Theological Anthropology: Human's Intuition and Conscience as Testimony Psalms 9:7-10 (esp. 10b) and 1 Chronicles 28:9 [God is knowable and can be found by those seek him.] Proverbs 14:33; [Wisdom is knowable even by the foolish.] Luke 12:41-48 (esp. 48) [Application of Information Processing and Developmental Theories to Morality] Acts 17:16-34 (esp. 22-23, 27-28) [Man as homo-religio.] Romans 2:14-16 6 of 12 V. What We Must Do. (Have someone read one or two of the passages from this section.) VI What God Has Already Done. (Have someone read one or two of the passages from this section.) VII. Pagans and Christianity. A. Natural Theology: God Revealed in Nature and Science Get volunteers to read various texts from this section of the hand-out. After they have read the verses, ask questions to see if they understand what the Biblical writers are saying and how this applies to the hypothetical persons on a deserted island. You may want to share with the class participants the definition of Natural Theology and Natural Philosophy and why this is important, not only for theology and salvation, but also because it was one of the main reasons for the great flourishing of universities and the establishment of science faculty for Protestant Europe. (You can read summary articles in Bible and Theological Dictionaries, e.g., Harvey, Van A. A Handbook of Theological Terms. NY: Simon & Schuster, 1997; Elwell, Walter A. Evangelical Dictionary of Theology. Grand Rapids, MI: Baker Academic, 2001; or Cross, F. L. and Elizabeth A. Livingstone, ed. The Oxford Dictionary of the Christian Church. 3rd ed. NY: Oxford University Press, 1997.) For example, Protestant Reformers felt that all truths lead to God since God is the creator of the universe and the ultimate reality of the universe. Just as one may examine a fine handmade clock and discover something about its maker--a little about his aesthetics and a little about the pride s/he has in his/her work by the way that the clock was crafted, one may also examine God's handiwork and uncover knowledge about who God is. Therefore, this subject or topic is given the term Natural Theology by most Christians and Natural Philosophy by Anglicans and Methodists. Consequently, there are truths that can be discovered in nature as the fingerprints of God and truths that are revealed in Scripture and in Christ appearance upon the earth. B. Moral Theology: After volunteers have read the verses in this section, discuss the importance of and explain the Concepts of Moral Theology. What principle or assumption is being made? You may want to hand-out the definition of this concept or write it on newsprint or on the chalk board. (See also the concepts of actual grace, prevenient grace, and the imago dei as written in the theological dictionaries mentioned above.) The Biblical writers believed that God created us as moral beings and as moral beings God has put the concept of right or wrong inside our consciousness. Unlike the rest of nature, we have this internal "ought ness" or "should ness" that individuals feel. Rather than just being a product of culture or the product of stimulus-response learning, this internal moral compass is an intrinsic part of who we are that points us to something beyond ourselves: God. It is a universal attribute of humanity. This is the subject of Moral Theology. Again, the Anglicans and Methodists (as well as secular and atheist ethicists) will prefer the term Moral Philosophy. Ancient Theologians and the Early Church leaders from the 2nd through 4th centuries used the term Prisca Theologia (Primal Theology or Primal Knowledge) for this God given revelation to non-Christians via (a) actual and (b) prevenient grace and (c) God's imago dei. In the next two sections (VIII and IX), you will want to make sure that they understand the principles to which they are being referred. The first is that God judges the motives of a person and not just the actions or the results of the actions. The second is that God holds Christians and Jews to a higher standard than pagans or other religionists. Although Piaget is created with being the founder of Developmental Theories of Cognitive and Moral Development, such concepts were already found in the Bible. In section IX, you will want to make sure that class members understand that God is concerned for the salvation of pagans and that the Bible has said that pagans have been and will be worshippers of God even when they have not heard of the God of Abraham, Isaac and Jacob; even when they have not heard of Jesus or know the name of Jesus, and especially when they have not read or cannot read Jewish or Christian Scriptures. VIII. Three Pivotal Concepts for This Lesson A. God Judges the Inner Thoughts Jeremiah 17:10--I the Lord search the heart and examine the mind, to reward a man according to his conduct. . .. (NIV) Psalms 90:8--You have set our iniquities before you, our secret sins in the light of your presence. (NIV) 1 Chronicles 28:9--For the Lord searches every heart and understands every motive behind the thoughts. If you seek him, he will be found by you. . .. (NIV) Revelations 2:23--I am he who searches the heart and minds, and I will repay each of you according to your deeds. . .. (NIV) B. Those without the Law are Judged apart from the Law: Developmental Ethics and Moral Theology Proverbs 14:33--Wisdom reposes in the heart of the discerning and even among fools she lets herself be known. (NIV) Luke 12:41-48--The severity of punish is dependent upon one's knowledge. Acts 17:16-31--God seeks all men. Romans 1:18-20; 2:2--All are without Excuse. Romans 2:6-16--Those Under the Law . . .. Hebrews 11--Roll Call of Saints--Did they use a "Jesus" confessional formula? No! C. The Sentence of the Second Death is Justified by the Divine Requirement of Two or Three Witnesses This section is self-explanatory. Simply have the class read through the Biblical texts in C.1. and then have them read and comment on C.2. God has rightly provided three universal witnesses for all of humanity: Christians and Non-Christians. Some (like Christians and Westerners with access to the Bible) are given a fourth witness: Scripture. 1. Standard for Conviction Deuteronomy 17:6 and 19:15 and Matthew 18:15-17 2. The Four Witnesses a. Nature (Natural Theology/Philosophy) b. Conscience (Moral Theology/Philosophy) c. Holy Trinity (Direct Self-Revelation of God and God Initiated Illumination) i. All can seek and find the Lord Deuteronomy 4:29; Proverbs 8:17; Jeremiah 29:10-14 (Judah and Israel) Matthew 7:7-12; Luke 11:9-13; Acts 17:24-30; Revelations 3:20 ii. God must reveal God's Self (Finite versus Infinite Dilemma) Genesis 41:1-40; Daniel 2:14-28; Amos 4:13; Romans 1:19-20; 16:25- 27 Isaiah 55:6-9 and 65:1; Job 36:26, 37:23; Psalms 147:5; John 4:24; Colossians 1:24-29; Ephesians 3:2-10 iii. Indirect Revelation using the Three Graces (Actual, Prevenient, and Habitual) as empowering gifts from the Holy Spirit. d. Scriptures (As the Revelation of God) IX. Additional Texts of the Objective Aspects of God's Salvation to All People Malachi 1:11--My name is great among the nations, from the rising to the setting of the sun. In every place incense and pure offerings are brought to my name because my name is great among the nations," says the Lord Almighty. 1 John 2:2--And he [Jesus] is the atoning sacrifice for our sins [that is, the Christians], and not for ours only but also for the sins of the whole world [that is, the non-Christians]. (NIV) John 10:16--And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one-fold, and one shepherd. (NIV) X. The Danger of Focusing Only On 1/2 of the Gospel Equation. A. The Danger of Focusing Only on the Objective or Divine Aspect or Side of the Gospel Alone: The Doctrine of Universalism 1. Error Number One: The Promotion of Spiritual Dysfunction By focusing only on the Divine, Historical or Objective Side of Salvation (on what God has done through Jesus' life, death, and resurrection), Liberal Christianity fails to acknowledge the role of individual freedom, free will, choice, responsibilities, and obligations. Their descriptions and understanding of God's nature portray God as being a permissive super parent, that is, a parent who never disciplines or puts boundaries on his children. 2. Error Number Two: The Promotion of Cheap Grace The Doctrine of Universalism gives false testimony about God's nature: i.e., it teaches the error of Cheap Grace. Cheap Grace says that Justice is not a requirement or demand of God and that Confession and Repentance are not needed. It says that the Stalins, Hitlers and Idi Amins of the world will not be held accountable for their sins. In other words, this error leads to the heretical concept of the "I'm OK, you're OK" syndrome. (Compare this with the 12 Steps Programs' philosophy where this type of thinking is rejected as being antithetical to overcoming one's addiction.) Both of the above errors place the responsibility for sin on God alone; God's children ultimately are not responsible for any and all actions. God and God only is ultimately responsible for sin. B. Dangers of Focusing Only on the Subjective or Human Aspect or Side of the Gospel Alone: The Confession of Jesus Formulae 1. Error Number One: The Promotion of Work Righteousness and Ritualize Magic By putting the emphasis on what we do, rather than on what Christ has done, the fundamentalist can end up with a 'salvation by works' confession. The result of such salvation is false pride or confidence in what we have done (that is, pride in self for knowing and correctly saying a formula or mantra). The result of this sin or half-truth is that Salvation is seen as being based on the literal pronunciation of "J-e-s-u-s," instead of being predicated on what Christ has done for us. 1 Corinthians 15:12-19 makes it clear that we can believe all we want and say all the right words, but if Christ was not raised from the dead, our faith is in vain. It is not what we do or have done that is the primary key to our salvation. It is, instead, what God has done through and in Jesus Christ that is key. In short, work righteousness and formulae incantation theologies give false witness against God. They charge God with legalism (or formalism) and turn salvation into a type of magic word or pagan ritual. "Jesus saves" becomes a mantra or incantation like "Open Says Me [Sesame]" or "ab-bra-ca-da-bra." 2. Error Number Two: The Promotion of Judgmentalism and the Universal Condemnation of Pagans This type of theology or emphasis on the subjective aspect or side of the Gospel often leads to judgmentalism; it leads one to condemn universally all pagans for not knowing the proper incantation formula. Those with this type of theology deny that pagans can be saved without mouthing this formula. Those with this type of theology fail to understand and use all the Scriptures. The Scriptures listed in section IX mediate against this type of theology. They tell us that pagans will not be eternally judged based on whether an individual says this magical shibboleth formula: "Jesus save me" or "Jesus forgive me" (Cf. Judges 12:6). In fact, the opposite could happen and those that mouth this shibboleth may themselves be rejected (Cf. Matthew 7:15-23). Note: The teacher may want to review the doctrines of grace, sacraments, and ordinances. (See my study on the "Lord's Supper" and/or "Baptism.") This is foundational to understanding why fundamentalists miss the mark theologically. XI. Implications of the Two Sides/Two Aspects of Salvation A. Theological Summary The Gospel Has Two Sides or Aspects: (1) the Personal and (2) the Historical; (1) the Human and (2) the Divine; and (1) the Receiver and (2) the Gift and the Giver. The Contractual or Financial Metaphor for Salvation A true Christian is one who has heard, read, understood, and signed the contract of Salvation and grace. The pagan who will be saved is like one who is illiterate, but who, nevertheless, has an interpreter and counsel (i.e., the Holy Spirit). The illiterate person still must put his X, his mark, or thumb print on the signature line although he does not understand the full scope of the document he is signing and is dependent upon his interpreter and counsel, the Holy Spirit. Both the pagan follower of God and the true Christian have responded to Christ, their mutual benefactor. Both have signed on the bottom line: the Christians with his signature; the pagan with his X. Christ death and resurrection (the gift and the document in this analogy) is foundational for both. Christ has purchased both and has covered both by his blood. The Christian is more knowledgeable, but not more saved. Not all pagans will be saved; neither will all so-called Christians. God judges the hearts and actions, not just the lips, of men and women. All those who earnestly seek him will find him. B. Our Response or Why Evangelize? 1. We were commanded to make disciples. (Read Matthew 28:18 ff.) 2. We seek to assist God in bringing what is hidden (Jesus and the Gospel) into the light. (Read one or more of the following: John 1:1-14; Colossians 1:3-14; and Hebrews 1:1-4) a. The Impact of Educational Theories on This Concept i. Developmental Theories Like most worldviews (secular and religious), Christianity has a developmental and hierarchical epistemology (theology of knowledge). We believe that God's attributes and will are known most fully in the life, teachings, death, and resurrection of Christ Jesus. While a person can come to a saving knowledge through the mechanism of Nature and Conscience as articulated in Natural and Moral Theology, most individual must have the revelation that was provide for us by God in Scripture. The Scripture is God's advance tool chest or toolbox by which the Holy Spirit educates and sanctifies us as we grow in our worship of God. We also believe that higher-level concepts of God are not possible for infants and small children. Lower level stages of processing are those based on pain and pleasure (or punishment and rewards) and positive affirmation and negative reprimands (usually associated with the child wanting to be considered as a good child or helper as oppose to a bad child). Therefore, some denominations and congregations insist that children must first enter the higher-level stages of cognitive and moral development before they can make an informed decision regarding salvation and discipleship. Consequently, some churches hold off baptism until the individual reaches the age of accountability while others will baptize children and insist that they have a confirmation class around this same developmental milestone. These higher-level developmental stages can be observed when a child or young adult has developed (1.) a concept of "objective" rules and laws and (2) a capacity for empathy as a way of understanding what is fair and just from another person's perspective. This stage is associated with game playing and with having a law and order (or simple black and white) perspective on ethics and morality. (3) The third characteristic of this stage is the ability to do abstract thinking like simple geometric and algebraic calculations. The highest level of cognitive and ethical thinking involves principle-centered approaches that allows for contradictions and/or apparent contradictions and multiple realities or perspectives. Some adults do not enter this higher developmental stage. This higher developmental stage allows for an individual (1) to observe and understand different competing scientific hypotheses and to compare their relative merits and challenges, (2) to conceptualize or create intellectually parallel or alternative universes where the currently held and contradictory laws of physics can be harmonized, and (3) to apply and appreciate different types of scientific and philosophical proofs: validation, falsification, and social and intellectual paradigm or gestalt shifts. In Christianity, the most famous examples of higher-level thinking found in Christianity are the doctrine of the full divinity and full humanity of Jesus and the doctrine of the Trinity: one God (or one divine substance or essence or nature) with three persons and their offices/roles-all distinct, but yet one: (The one WHAT [infinite and uncreated nature] with THREE WHO's [persons or distinctions]). ii. Information Processing Theories Just as one cannot do multiplication without knowing addition and cannot read without having an alphabet or sign and symbol system, the same concepts holds true in the spiritual dimension. The higher-level building blocks of knowledge that are needed for spiritual and moral maturity are to be found in the Christian Scriptures. What natural and moral theologies and philosophies reveal are the elementary truths or lower order concepts: for example, that God exists, and that God's has universal moral and spiritual standards or laws. (Some of the more familiar are the positive commands to love or worship God, to love one's neighbor, and to tell the whole truth. They usually are stated as prohibitions against idolatry, against murder, thief, and covetousness, and against lying.) What we find in the Old Testament are higher levels truths and concepts and more breadth and depth regarding who God is and what God wants. It gives greater clarity and further instructions on how to follow and to live more faithfully those concepts and principles. Finally, in the New Testament, we have (a) the fullest summation of the revelation of both God and humanity wrapped up in the God-man, Jesus Christ, and (2) the ultimate purpose and desire of both God and humanity as a whole. The Gospels and the Epistles are the record of the implications and explanations of Jesus' life, teachings, death, and resurrection as given to the Apostles and the Early Church. b. Qualitative and Relational Argument. The above discussion speaks to a qualitative and relational argument. For example, if you had been permanently separated from your mother and father as a toddler because of a war and the subsequent immigration of your parents to another country, and you lost all contact with them and had to be raised as an orphan and all you knew of them were their names and where they were born, you would have only basic information regarding who they are. But had you been raised by your parents and had you obtained adulthood in their presence, you would probably know them intimately--their values, their personalities, their love and hopes for you and for themselves. In comparison, the separated child does not have the same intimate knowledge of his parents that the child who was raised by them has. As those who intimately know their heavenly Father, we should be motivated to find our pagan brothers and sisters in order to introduce them to God so that they too can enjoy the fullness of the fellowship that we have with God. We should not be content to let them fumble through life in the dark when we have the truer and clearer knowledge of God available through the Holy Spirit and Scripture regarding the God-Man, Jesus Christ. [Note to Teacher: Buddhism and Hinduism also have an epistemology that allows for different levels of knowledge. And surprise of all surprises, it is their belief that the greater and deeper knowledge is held by their leaders and chief "priest," e.g., their gurus, monks, or the Dali Lama.] 3. We evangelize others because of our love for God and our love for our neighbors. (Read one or more of the following: John 3:16 ff. and 1 John 4:7-12, 19-21; and Ephesians 2:11-3:21) a. If we love the lost as we love our own spouse or family members, we would be just as driven to give them the saving message of the Gospel. Just as we would rush our sick child to the hospital for emergency care, we should rush out to the world to take salvation to everyone. 4. Repeat or Recap the Three Reasons for Seeking to Evangelize a. We are commanded to do this. b. We Seek to Assist God by Bringing Individuals to a Better Understanding and to a Healthier and Fuller Relationship with God. c. We Are Driven by Love XII. Practical Application A. Healthy Relationship (Healthy Boundaries/Knowledge Basis) 1. Healthy Boundaries a. How does the concept of the two aspects or sides of the Gospel translate into principles you can use to inform and improve your relationship with others or in your marriage? i. Hint: Gift Exchange Theory Application. ii. Hint: God's Model of Parenthood and Tough Love. iii. Hint: Developmental Model and Appropriate Rewards 2. Knowledge Basis for Your Christian Duties or Responsibility: a. How does this concept inform or shape your own understanding of evangelism? b. How does this shape your understanding of other religions? c. Is it "morally wrong" to inform and to enlighten others on the earthly level? Is it wrong to do the same thing on the spiritual level? XIII. Summary of This Weeks Lesson A. What Are the Two Aspects or Sides of the Gospel? B. What Are the Errors Associated with Focusing Only on One Dimension Versus All Three Dimensions? C. How Do These Truths Apply to One's Own Life and Action and Emphasis? XIV. Preview of Next Lesson (Pass Out Next Week's Lesson Assignment) XV. Closing Prayer