EGOCENTRIC EVANGELISM

by
Richard E. Howard

It seems like the Christian Church has always been faddish. In a sense the Crusades of the Middle Ages were a fad. To use a modern expression, it became the "in thing" to raise an army to attempt to wrestle the Holy Land out of the grip of the "Muslim infidels." How often today do we run after some new and exciting enterprise that offers great possibilities? But how many times does it prove to be a dead-end street or run out in a desert wasteland? Most of us are sorely tempted by that which captures the fancy of the multitudes. We want to be where the action is and get on the "spiritual bandwagon." More than any of us want to admit, we are greatly impressed by that which "works" or produces results that are dramatic and highly visible.

Today one such emphasis has pretty well moved to center stage. From every side we are urged to think positively. The development of self-esteem, or a sense of self worth, is given the number one priority. We are told that only this can produce the self-confidence one must have to succeed in life. For some time this basic philosophy has been prominent in the market place. Well paid motivators are kept busy selling this sales' psychology (and I use the term loosely) to both gigantic corporations and small promotional gatherings. Let's be candid! It does work! It sells cars, insurance, Amway, and an endless list of products.

What should concern us is that it has invaded the church. The Gospel must be positive! There is no place for a message about man's sinful needs. Instead, we must emphasize the "worth of the human person" and not "damage his positive self-esteem." If we do, it will result in "destroying a fundamental part of a person's very being."1

Again, we should face the fact that such positive thinking does work. It builds super churches — even glass ones! A modern high priest of this cult has even identified original sin as the lack of self-esteem. It is put into these words:

But we feel too unworthy. So one layer of negative behavior is laid upon another until we emerge as rebellious sinners. But our rebellion is a reaction, not our nature. By nature we are fearful, not bad. Original sin is not a mean streak; it is a non trusting inclination.

The core of original sin, then is LOT — Lack of Trust. Or, it could be considered an innate inability to adequately value ourselves. Label it a "negative self-image," but do not say that the central core of the human soul is wickedness. If this were so, then truly, the human being is totally depraved. But positive Christianity does not hold to human depravity, but to human inability. I am humanly unable to correct my negative self-image until I encounter a life changing experience with nonjudgmental love bestowed upon me by a Person whom I admire so much that to be unconditionally accepted by him is to be born again.2

Did you hear it? Original sin is "the innate inability to adequately value ourselves." Wayne Sawyer, the author of the article mentioned above, concludes that Robert Schuller, in his book Self-esteem: The New Reformation, reaches this position: "When a person finds self-esteem through Christ, then his need to sin will be removed" and "he (Schuller) has equated gaining self-esteem with Christian salvation."3

Of prime importance to this segment of our program is that this emphasis on the "self" is increasingly tied to evangelism. We win the lost to Christ by building up their self-esteem. It has even been suggested that this is an identifying mark of Wesleyan evangelism as distinct from Lutheran, Calvinistic and Reformed traditions. "In fact, the Arminian-Wesleyan perspective has always had a theological open door to Schuller's new direction."4

I am convinced that, at least in part, this emphasis on self-esteem, is due to a reaction to what is often facetiously called "worm theology." The Psalmist wrote: "But I am a worm, and not a man...." (Ps. 22:6).5 From this, Isaac Watts asked the question in one of his hymns: "Would He devote that sacred head for such a worm as I?"6 It is understandable why such a caricature might develop from the Augustinian view of total depravity.

Certainly another facet of the emphasis on self worth is semantic. It is argued that the great value of self-esteem is that it results in self-confidence. But what is meant by self-confidence? This is a good example of how the most dangerous heresy lies closest to the truth. Self-confidence can mean that I as a "self," or person, face life with confidence. In a proper sense it is feeling good about life. Certainly such is a vital part of victorious living. In fact, a life of victory is impossible without it. However, self-confidence can also mean that I have confidence in myself. The second meaning is the one most often held and is closer to the common dictionary definition: "Belief in or reliance on oneself or one's abilities."7 Right here is the crucial difference. Self-confidence is generally understood as feeling good about myself and not about my life. This is particularly so when self-confidence (I can do it) is closely associated with self value (I am worth something) and self appreciation (I like myself).

It seems to me that there is a basic conflict between this emphasis on self-esteem and the general tenor of the New Testament, especially in Jesus and Paul. How can you reconcile the building of self worth with Jesus' penetrating warning: "He who has found his life shall lose it, and he who has lost his life for my sake shall find it?" (Matt. 10:39, cf. Matt. 16:24). Jesus' identification of self-denial with discipleship can hardly be interpreted as the building up of self. ". . . If any one wishes to come after me, let him deny himself...." (Matt. 16:24). Richard Foster's treatment of the true meaning of self-denial is shared by many of us. ". . . Jesus called us to self-denial without self-hatred. Self-denial is simply a way of coming to understand that we do not have to have our own way."8 When Jesus spoke of the last being first and the first last or the one who serves (Matt. 20:27; 23: 11; Mk. 10:44), He was not speaking of how to gain power or influence on others,9 but certainly had reference to how one views himself. What did Jesus mean when He stated: "For everyone who exalts himself shall be humbled, and he who humbles himself shall be exalted?" (Lk. 14:11, cf. Lk. 18:14). When Jesus rebuked Peter as the tool of Satan, He went on to say: ". . . for you are not setting your mind (phroneo) on God's interests, but man's" (Matt. 16:23). I have sometimes facetiously asked: Can't you hear Jesus advising Peter — "What you need, Peter, is to think more of yourself"?

Paul, like his Lord before him, no less emphasized the very opposite of the building of self-esteem. What else can Phil. 2:3, 4 mean?

Do nothing from selfishness or empty conceit, but with humility of mind let each of you regard one another as more important than himself, do not merely look out for your own personal interests, but also for the interests of others.

Romans 12:3, especially as translated by J. B. Phillips, has often put me on my knees.

As your spiritual teacher I give this piece of advice to each one of you. Don't cherish exaggerated ideas of yourself or your importance, but try to have a sane estimate of your capabilities by the light of the faith that God has given to you all.

Could it be that today's emphasis on the self is the "mind of the flesh" (phronema) that Paul so vividly contrasted with the "mind of the Spirit" (Cf. Rom. 8:5-7)?

One of the most often used scriptures to support the building of self-esteem is a reference to Jesus' interpretation of the commandments. ". . . YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF" (Matt. 22:39). Does this mean that Jesus commanded us to love ourselves? Such a conclusion is an interpretation at best, and I personally don't think it is a good one. Rather, I think Jesus meant that we should love others as persons like ourselves.10

But beyond these observations let me suggest a few areas of concern that ought to raise some basic questions. Dr. James Dobson, the renowned psychologist and family counselor, because he is a deeply committed Christian, faced head on the question of the relationship between the emphasis on self worth (which he strongly advocates) and the teaching of scripture. He writes: "May I stress, further, that the quest for self-esteem can take us in the direction of unacceptable pride."11 He then proceeds to identify some varying concepts of pride and defends his treatment of self-esteem as not being in conflict with Biblical perspectives. Unfortunately, the objections to the emphasis on self-esteem are much greater than his treatment of pride.

1. The Pauline Concept of Sin.

I certainly realize that the New Testament teaching on sin is much more extensive than that found in Paul's letters. I am reminded of the time, several years ago, when my department head facetiously stated in chapel that the religion department was praying that I would discover that Jesus was in the New Testament. Although I admit to prejudice, it is in Paul that we find the most extensive treatment of hamartiology. Further, any competence I might possess would be in Pauline studies. It is striking that in spite of his extensive treatment of hamartia,l2 Paul does not formulate a definition of sin per se. Burton writes: "Yet he (Paul) nowhere clearly indicates that even after his conversion he worked out for the generic idea of sin a definition corresponding to that which he found for righteousness in the idea of love."13

Certainly most of us are aware that hamartia was originally not an ethical term. It simply indicated the missing of the mark, often in athletic contests such as the javelin throw, archery or boxing.14 It is my opinion, although I can't prove it, that hamartia is one of several Greek words that were given an enlarged or even totally new meaning by the earliest Christians.15 Consequently, a study of the use of hamartia in pre Christian Greek does not reveal its essential meaning. Through a succession of Greek cases, Paul increasingly personified sin in Rom. 5:12 to 8:10. First sin is the sphere, even the personal object of man's action,l6 then it is viewed as a possessing agent,17 and finally as a ruling power that reigns over man as his master.18 It is interesting that Paul never called Adam's transgression hamartia, but paraptoma (6 times), parabasis, parakoe and hamartano. Instead he pictures hamartia as being let loose in the world through Adam's transgression.

It is important that we not confuse definition (what it is) with description (what it does). When New Testament scholars attempt to define hamartia there is a striking relationship to "self." Barclay says: "Sin means listening to oneself instead of listening to God."19 Bultmann defines sin as "self-delusion" and "self-reliance."20 Paul Tillich states that "sin is the turning toward ourselves, making ourselves the center of the world of ourselves."21 In Kittel, Walter Grundmann uses such phrases, while treating hamartia, as: "active hostility to God and resistance to His will on the part of man who wills to be independent and to rule his own life" (309), "Sin is the rejection of God by self-assertive man" (310), "(Sin is) the failure to acknowledge God which is for Paul the original sin." (311)22 In Newness of Life I attempt to briefly explain my rationale for defining original sin as "self-sovereignty."23 Perhaps Oscar Reed's definition of sin as "self idolatry" is more Biblical and Millard Reed's identification of sin as the "delusion of self sovereignty" is truer to the facts of experience.

What troubles me is that the modern emphasis on self-esteem, self worth (personal or human worth), and self-confidence can only result in a self-centeredness that makes one vulnerable to sin. It is only a hair's breadth between self-confidence and self-sufficiency-which Paul clearly considers sin. When I am sufficient in myself, I have no need of God. Does that not lead directly to what Paul calls not "honoring" God (Rom. 1:21), not giving to Him "thanks" (Rom. 1:21) and refusing to "acknowledge" God (Rom. 1:28)?

2. The Pauline Concept of Grace.

Closely tied to the question of sin and self-esteem is the relationship of the emphasis on self worth to Paul's doctrine of grace. For him, sin and grace are always inseparable. A commonly used appeal for the development of self worth is the argument that we must be worth something if God was willing to send Jesus to the Cross for us. This misses the whole truth about grace. It wasn't because we were worth something that Christ died for us. It was while we were "helpless" (astheneo, Rom.5:6), "sinners" (hamartolos, Rom. 5:8) and "enemies" (echthroi, Rom.5:10) that Christ died for us. But I don't need to trace the condition of the recipients of grace to you. Christ died for us in spite of what we are.

In his excellent little book, The Message of the New Testament, F. F. Bruce shows how grace was at the heart of the message of Jesus and Paul. One statement beautifully applies to what we are examining:

In fact, we need have no illusions that to the end of the chapter we shall be anything more than unprofitable servants, but we know whom we have believed, and our confidence is in him. And how can such a grace be accepted otherwise that in childlike trust, grateful faith? For Paul, as for Jesus, "religion is grace, and ethics is gratitude."25

I would suggest to you that today's emphasis on "self" fails to appreciate what grace means. It substitutes the humanistic acceptance of self instead of a total dependence on grace. How is it possible to experience grace while we are convincing ourselves of what I call a "Jack Horner mentality?" "He stuck in his thumb and pulled out a plum and said: 'what a good boy am I.' "

3. The Threat of Humanism

Although I have never researched it, I strongly suspect that the modern emphasis on self worth is directly related to the widespread influence of psychology even on the gospel. Without a doubt there are areas of expertise in which this relatively modern scientific discipline makes an essential contribution. Unfortunately, the parameters of these areas are not clearly defined. As a result, counseling, based on psychological and psychiatric investigation, at times exceeds its proper function. By very definition, psychology is limited to the examination and understanding of the human psyche. Psychology is defined as: "a. The science dealing with the mind and mental process, feelings, desires, etc. b. The science of human and animal behavior."26 Of greatest significance to a group such as ours is the fact that when a counselor psychologist seeks to offer therapy for spiritual need he is limited, if he is true to his discipline, to human resources. It is most commonly stated as having within ourselves the resources for the solution of our problem and needs.

It is grossly unfair to view all professional psychologists as practicing the same therapy. There are psychologists who deny any valid experience of the supernatural and are obviously agnostic. Based on such a premise, their therapy must be humanistic. With no basis of Christian ethics, the extremes of this humanistic therapy can be unbelievable.

During the past decade, for example, we've seen the rise of the "Me" generation, nurtured carefully by humanistic psychologists, who accept no scriptural dictates. One of the best-selling books of this era was entitled Looking Out for #1, which instructed its readers to grab the best for themselves. Widely quoted mottos reflect the same selfish orientation, including IF IT FEELS GOOD, DO IT and DO YOUR OWN THING. This philosophy of "me" first has the power to blow our world to pieces, whether applied to marriage, business, or international politics.27

Dr. Dobson, himself a professional psychologist, further states: "Believe it or not, one of the major areas of controversy at psychiatric conferences a few years ago involved the wisdom of female patients having sexual intercourse with their male therapists."28 If, as I have projected, the emphasis on self worth is tied to the influence of psychology, then such humanistic presuppositions are very important to our consideration of self-esteem.

But, thank God, there are Christian psychologists and psychiatrists! However, we must realize that not every psychologist or psychiatrist, who is a committed Christian practices Christian therapy. It is subtle! Because of predominantly humanistic and behavioristic training, it is easy to practice such therapy — without seeming to realize that it is non Christian. I have great personal appreciation for Dr. James Dobson, from reading his books and viewing his films. He clearly states: "My purpose has been to help mothers and father preserve an inner physical, mental and spiritual health. And I believe that objective is in harmony with Biblical perspectives."29 This is what he identifies as developing a sense of self-esteem.

Jesus did not leave His throne in Heaven to die for the "worms of the world. His sacrifice was intended . . . for me and all of His followers, whom He is not embarrassed to call brothers. What a concept! If Jesus is now my brother, then that puts me in the family of God, and guarantees that I will outlive the universe itself. And that friends, is what I call genuine self-esteem.... I'm equally convinced that the Bible does not condemn an attitude of quiet self-respect and dignity. Jesus commanded us to love our neighbors as ourselves, implying not only that we are permitted a reasonable expression of self love, but that love for other is impossible until we experience a measure of self-respect.30

I repeat again that this is subtle! Jesus also said: "For everyone who exalts himself shall be humbled, and he who humbles himself shall be exalted" (Lk. 14:11). In the same book Dr. Dobson, after describing the causes for inadequacy and lowest, likening them to a long chain, states: "You can free yourself from the weight of the chain if you turn it loose.... The sooner you can accept the transcending worth of your humanness, the sooner you can come to terms with yourself."31 That sounds very humanistic to me, with no mention of a need for God's help. It is shocking how easily we can be influenced by such teaching, and a startling number of our people are!

A leader in my church, not too long ago, gave me a booklet. I will not mention its name and author. He encouraged me to read it, writing in the front: "Here's a book that I've enjoyed. Hope you like it." When I read it, I was stunned by its blatant humanism. It never mentioned God once! Let me share just a few of the statements from it.

They (men) themselves are makers of themselves (7) . . . Man is made or unmade by himself (12) . . . By the right choice and true application of thought, man ascends to the Divine Perfection (13) . . . As a being of Power, Intelligence, and Love, and the lord of his own thoughts man holds the key to every situation, and contains within himself that transforming and regenerating agency by which he may make himself what he wills (13, 14) . . . The "divinity" that shapes our ends is in ourselves; it is our very self (21) . . . The weakest soul knowing its own weakness and believing this truth — that strength can only be developed by effort and practice — will, thus believing, at once begin to exert itself, and, adding effort to effort, patience to patience, and strength to strength, will never cease to develop, and will at last grow divinely strong.(42)

Is this where the pursuit of self worth and self-esteem leads? At the very least such an obsession makes one vulnerable to humanism.

4. Does It Work?

I might be sadly mistaken, but in my opinion the great majority of us do not take seriously the teaching that equates the gaining of self-esteem with salvation. I hope that we are agreed that:

And there is salvation in no one else (Jesus); for there is no other name under heaven that has been given among men, by which we must be saved (Acts 4:12).

Only through the conviction of the Holy Spirit, the forsaking of our sins through repentance, and faith in the shed blood of Christ can we find forgiveness of our sins and new life in Christ. We don't believe we can win the lost by building up their self-esteem. What troubles me greatly, however, is that I am seeing evidence that many are convinced that a healthy sense of self worth is the key to victorious living. In fact, they are seeking spiritual health through counseling where the basic objective is to develop such self-esteem.

My last question for us to consider is — does it work? If we are totally honest with ourselves, there is a certain amount of pragmatism in all of us. We are interested in that which will work and meet men's needs. Is a sense of self worth the secret to victorious living? When our world crashes down around us, does it help very much to feel good about ourselves? In the hour of sudden tragedy or calamity, do we find strength in the fact that we have a sense of self worth? When temptation attacks us with sudden fury, are we able to overcome it by depending upon our self-confidence? Or, as we face the strains and demands of everyday living, does this sense of self-esteem bring peace and victory? I seriously doubt it! Only a vital, continuing relationship of dependence on the Holy Spirit can bring the spiritual triumph that God has promised to all of us.

It does no good to set up a straw man, and then with smugness knock it down. Those who advocate the development of self-esteem as the answer to meeting life's needs are dealing with real needs — often needs that we have failed to minister to! Sadly, there are too may defeated Christians! What is the answer to life's demands and surprises? Let me suggest what I think is the alternative to inadequacy, inferiority and fear on one side — and the pursuit of self worth, that offers little more than human help, on the other. I am convinced that this is the scriptural answer. We need to face life with confidence and trust! Certainly we all know the destructive effects of the opposite — inadequacy, whether from humiliation, failure, embarrassment, rejection and a score of other causes. The answer is certainly not a pseudo humility of self-effacement, self negation or self-hatred, let alone self mortification. Where can we find peace and assurance? I am convinced that the peace we need is God's peace (cf. Phil. 4:7). But, to pursue it further, where does God's peace come from? Too often we forget that God's peace is a fruit of the Spirit and not a gift of the Spirit. In more modern terms, peace is a by-product and not directly bestowed.

What is it that brings God's peace into our lives? Sometimes it takes my patient Lord a long time to teach me very elementary things. I am beginning to learn that it is God's Presence that brings His peace. In the context of that glorious promise of God meeting our needs (Phil. 4:19), Paul wrote: "The things you have learned and received and heard and seen in me, practice these things; and the God of peace shall be with you" (Phil. 4:9, italic added). We have the peace of God as the God of peace is with us. But isn't God always with us? Right there is the "rub." Sometimes we are conscious of God's Presence, and then His peace abounds. But what about those times when we are not conscious of His Presence? One of the cutting edges of my devotional life is trying to learn that "in times like these," when I am not conscious of God's Presence, I can be confident of His Presence. Consciousness is based on feeling while confidence is based on faith — in His promises and provisions. Feelings are intermittent, but faith can and must be constant. A confident faith can bring a sense of God's Presence — even when we are not conscious that He is with us.

But, I am learning that this is a life-long discipline. Two personal experiences last summer vividly illustrate this. For some time I had been specifically praying about living with a sense of God's Presence, and thought I was making progress. We were preparing for an overseas assignment, and while driving east I discovered my Visa card was missing. I confess that I panicked! There is more than one way to lose your cool! I didn't want to put my "credit guard" into action because I needed that Visa card over-seas. My wife tried to assure me that as we prayed it would be all right. But again I confess that I really didn't have peace until, after some frantic phone calls, the missing card was located. Then I felt ashamed and rebuked. Later, when we arrived in Johannesburg, South Africa for a six week stay, not one of our four pieces of checked baggage could be found. Looking back on the situation now, I am amazed and grateful that at the time of stress I had a wonderful sense of God's peace. Even more up-to-date, I would like to testify that since I received the "sudden curve" that keeps me from being here today, God's peace has been constant! Still, I realize that it is a lesson that I must continuously learn through prayer.

I would like to close with some searching questions that we all need to face. Don't we need to feel bad about ourselves in order to experience true conviction? Is not such conviction the only basis for the true repentance that brings forgiveness. I remember well my renowned seminary professor, Nels Ferre', repeatedly saying: "God has two faces. We must see His face of wrath (and is that not because of my sin and what I am?) before we can see His face of love" I seriously wonder if the insistence upon developing self worth is the Devil's plan — and I do believe in a personal Devil — to discredit genuine conviction. Can I depend upon myself and at the same time depend upon God? One of the meanest tricks of the Devil is to get us to depend upon anything but God. Do I have to feel good about myself to feel good about life? Dr. Dobson even sees some value in inferiority.

Inferiority can either crush and paralyze an individual, or it can provide tremendous emotional energy which powers every kind of success and achievement. Remember that the same boiling water that hardens the egg will soften the carrots. Everything depends on the individual's reaction to stressful circumstances.32

There are basically three human bases for assurance — pleasant circumstances, pleasing other people and self-confidence. Could not any circumstance, even a feeling of inferiority, be overcome by a fourth reaction — trust in God? This is what I call "Christ-confidence."33 Is not Christ confidence the New Testament alternative to either a destructive inferiority or a fragile self-confidence? Can I not have full confidence in Christ, while feeling personally inadequate?

Finally a question that troubles me most. Is today's popular emphasis on the building of self-esteem and self worth, as the basis for facing life with assurance and confidence, a cheap substitute for the "costly" life of the Spirit? In one of his books A. W. Tozer, whom I call the "Pastor Prophet," wrote a searching article entitled: "Are There Shortcuts to the Beauty of Holiness?3' I wonder, if he were alive today, would he not identify the modern obsession with self worth as a crucial part of the "cult of peace" that he so forcibly attacked?
 
 

Notes
 

1Cf. the article by Wayne Sawyer, entitled: "A Wesleyan Looks at Schuller's New Reformation"; The Preacher's Magazine, Dec.-Feb., 1984- 85, 49.

2Robert Schuller, Self-esteem: The New Reformation (Word Books, Waco, 1982), 66, 67.

30p. cit., 50.

4Ibid, 49. Sawyer seems to moderate this position by terming the Wesleyan theological perspective as "an in-between position" later in his article.50.

5Unless otherwise indicated all scripture quotations are taken from the N.A.S.B.

6"At The Cross."

7Webster's New World Dictionary of the American Language, College edition (The World Publishing Co., Cleveland and N.Y., 1966).

8Richard J. Foster, Celebration of Discipline (Harper & Row, N.Y.,1978), 99.

9This was well stated by Anthony Compolo in a chapel address entitled: "The Christian's use of Power" at Bethany Nazarene College on April 25, 1985. There are excerpts in the BNC alumni Magazine The Perspective, Spring-Summer, 1985.

10This phrase ("as yourself," hos seauton) is the same in all Biblical references — Lev.19:18 (LXX), Matt.19:19; 22:39; Mk.12:31; Lk.10:27; Rom. 13:9; Gal.5: 14; James 2:8. "Hos" is either a comparative particle or conjunction. In A. & G.'s long treatment of "hos" the references above are not mentioned. It is strictly interpretative to use it in an elliptical manner ("love your neighbor as you love yourself"). The context does not support such an interpretation or comparison.

11James Dobson, Dr. Dobson Answers Your Questions (Tyndale House Publishers, Inc., Wheaton, Ill., 4th Printing, 1984), 312.

l2In Rom. 5:12 — 8:10 hamartia is used 40 times, which is twice as much as in all the rest of Paul's writings.

13E.D.W. Burton, ICC, Galatians (T. & T. Clark, Edinburgh, 1962),442.

14William Barclay, The Plain Man Looks at the Lord's Prayer, (Collins Clear-Type Press, London, 1964), 100.

15Cf. Paul's new and veritably exclusive, use of nous. Cf. Richard Howard, Newness of Life (Nazarene Publishing House, Kansas City, 1975), 23, 24.

16The dative case is used in 6:1, 2, 6(c).

17The genitive case is used in 6:6(b), cf. also 6:17, 20, 22, 23.

18The nominative case is used in 6:12, 14; 7:8, 9, 13 (3), 17, 18.

19The Mind of St. Paul (Harper & Row, Pub., New York, 1958), 187.

20Theology of the NT, Vol. 1 tr. by Kendrick Grobel (New York: Charles Scribner's Sons, 1954), 232.

2l"The Good I Will, I Do Not," Religion in Life, 28 (1958/59), 545.

22Gerhard Kittel, Editor, Theological Dictionary of the NT (tr. By Geoffrey W. Bromiley), Wm. B. Eerdmans Publishing Co., Grand Rapids, 1964, Vol. 1. 309-311.

230p, cit., 35-44.

24F. F. Bruce, The Message of the NT (Wm. B. Eerdmans Publishing Co., Grand Rapids, 1973), 29ff.

25Ibid, 31 (italic added).

260p. cit.

27Dobson, op. cit., 312.

28Ibid, 308.

29Ibid., 312.

30Ibid, 311, 312.

31Ibid, 309, (italic added).

32Ibid, 179.

33Cf. Phil.4:13 — "I can do all things through him who strengthens me."

34A. W. Tozer, Who Put Jesus On The Cross? (Harrisburg: Christian Publications, Inc., 1975) 18ff.

Edited by Jason Gingerich and Michael Mattei for the
Wesley Center for Applied Theology
at Northwest Nazarene University
© Copyright 2000 by the Wesley Center for Applied Theology

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