The Gospel is that Jesus is Lord and that through His life, death, resurrection, and ascension, He has become the world’s true Lord. Jesus presently reigns as king through His people, who are called to proclaim His kingdom to the world. We proclaim the kingdom by imitating Jesus. The overriding ethic of Jesus’ kingdom is love! Thus, just as Jesus overcame power through faithful, loving, and sacrificial witness, so shall we. (In the book I am currently writing I spend 60-100 pages laying this out and defending this thesis. But I suspect that you expect a blog to be a bit shorter). At some point in the future, Scripture indicates that Jesus will return, vindicate His people, and establish His kingdom in full. At that time, death, sin, and corruption will vanish.
The Gospel has often been referred to as the "upside-down Gospel." Jesus’ way of doing things doesn’t fit with the world’s way. The world uses power. Jesus uses love. The world demands that we look out for number one. Jesus demands that we look out for the other—especially the one that others won’t look out for.
I suspect that most of you who are reading this will have no trouble with this notion. Well, we at least have no problem with this in theory. We all recognize the difficulty in living it out.
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If a pastor or church leader were involved in some form of moral failure, I suspect that most everyone reading this would recommend some form of pastoral care for the afflicted and church discipline for the offender. Such discipline should, in the least, include confronting the offender so that he/she repent, demanding that they obtain counseling and other help, and then aiming for eventual reconciliation.
Most would agree—depending on the nature and severity of the sin—that the pastor or leader should step away from ministry for at least some specified period of time, if not forever—depending of the seriousness and length of the sin, as well as how well the pastor or leader has received help.
In such instances, church discipline is intended to address issues of sin on at least three levels.
First, there is the care for those injured by the pastor or leader’s sins.
Secondly, it is designed to help the pastor or leader who committed such acts.
Finally, there is the witness of the church to the world. Certainly, this third level is only secondary to helping those who have suffered recover, and those who have sinned get well. Nonetheless, when the church deals with sin in a congregation, especially when that sin is committed by a leader, it must be cognizant that the world is watching.
I suspect that most of you who are reading this will have no trouble with what I have just set forth—other than the fact that such situations are difficult and grieving and because of this we often fail to do it out well.
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I recently watched a troubling documentary. Apparently there are Christians who perceive that God desires to place Christian men in leadership positions around the world in order that they may influence the world for the gospel. Their motive is certainly fine. And, I suspect, their hearts are in the right place.
I suspect that most of you who are reading this will have no trouble with this notion. In fact, I suspect that most of you think that this is a good thing.
 This is what is supposed to happen. We all, likely, know of instances in which this process wasn’t followed. In effect, once you have finished this book you might see why.
 The documentary was presented from a secular perspective and aimed to expose the movement and its agenda. I am not addressing whether or not it was good. My point is in regard to the concept that Christians should aim to advance the kingdom by putting people in positions of power.