President Obama meets a " Non Binary Person "

 

 A student welled up as they told Barack Obama they were "coming out" as non-binary during a question-and-answer session in central London.

Maria Munir, 20, from Watford, who does not identify as being either male or female, took the microphone at the 'town hall' event to question the US President on gender issues.

The 20-year-old revealed they had not even told their parents about their identity.

"I'm about to do something terrifying which is coming out to you as a non-binary person which means that I don't fit within - I'm getting emotional, I'm so sorry.

Read more here:

Further Reading

More on the Non Binary Gender Definition

 

Ordinary Christians in the hands of the Extra-Ordinary God, Part 4

I Corinthians 1-12:13, 3:4-11, 3:21 – 23  New Living Translation.

12 Some of you are saying, “I am a follower of Paul.” Others are saying, “I follow Apollos,” or “I follow Peter, [d]” or “I follow only Christ! …… 4 When one of you says, “I am a follower of Paul,” and another says, “I follow Apollos,” aren’t you acting just like people of the world? 5 After all, who is Apollos? Who is Paul? We are only God’s servants through whom you believed the Good News. Each of us did the work the Lord gave us. 6 I planted the seed in your hearts, and Apollos watered it, but it was God who made it grow.  11 for no one can lay any foundation other than the one we already have—Jesus Christ…. 21 So don’t boast about following a particular human leader. For everything belongs to you— 22 whether Paul or Apollos or Peter,[g] or the world, or life and death, or the present and the future. Everything belongs to you, 23 and you belong to Christ, and Christ belongs to God.

When we look at the Church today, what do we see and what do we mean by the word Church ? to some the word Church has a negative effect on the other hand, the word Church has a positive effect, to others Church should be consigned to the past, and it doesn’t have any relevance to them and society both today in the present or indeed tomorrow the future, some think of the word Church and they think of a physical building others think of the New Testament concept of God’s people or a spiritual building.

The Church today is divided into various camps or tribal groups, that more often or not have very little to do with other camps or tribal groups, sometimes different churches can be close to each in terms of a physical distance, but miles apart in so many other ways.   Is the Church somewhere we can go to or is it a body of people that we belong to, and are joined alongside each other to work alongside each other to see the Good News of the Gospel of the Kingdom preached to those without the Good News of Salvation through our Lord and Saviour Jesus.

We are divided into groups or denominations that have more to do with our past, and very little to do with our present or future. We hold onto ways of both doing and being church because of our history and our responsibilities to that history, and the expectancies of others. Sometimes we're divided into seemingly rival tribal groups, because for some our revelation of being and doing church is driven by being the people of God where His Presence dwells, but on the other hand we're divided because of politics and personalties !.

We don’t need another “ new “ expression of Church, being built  out  of people’s own sense of importance ,  and because of their misguided zeal  they will attempt to draw followers after themselves  from established churches, offering false promises and prophecies and they tell  people that if join us, the grass will be greener, unfortunately these “ new “ expressions of  church have no foundations and no covering,  because they think that we will build our own foundations and we will become our own covering,  we need to be built up together as one church,  and not be separated into another tribe or grouping. 

The Church is a movement for change and transformation but for many of us The Church has become a monument to our spiritual forefathers who were a movement for change and transformation !.

We follow men and sometimes women, we follow the traditions that were our spiritual forefather’s doctrines and their distinctiveness from other tribal groups and when someone from another tribe says let’s meet together for fellowship and to share together, we say we can't because we’re group a and your group b and our big chief said in 1920 said that we need to avoid group b because your understanding of church and Christianity is different from way he told us to be the church and to be a Christian and therefore you’re wrong, or we do meet together but in a spirit of reluctance and/or a spirit of mistrust, we’ve created theories,  doctrines, theologies and solutions how we’re to be the church and to life our Christian lives and be a Christian Witness, but many of those theories etc belong in the past, and have become hindrances and obstacles for us today.

Many of our tribes or denominations have become tied to the way we did Church, 10, 20, 30, 40, 50 or a 100 plus years ago, we look for structure and safety in the past.  

We think that the way we do and are the Church is the right or indeed the only way to be do or be Church,  we mistake our history for our present and future and wonder why despite our best efforts, our prayers indeed our prophecies, we’re unfulfilled !

When our Lord Jesus walked the streets of his homeland,  he saw a fig tree and when he looked for fruit he found only leaves Matthew 21:18-20, 18  In the morning, as he was returning to the city, he became hungry. 19  And seeing a fig tree by the wayside, he went to it and found nothing on it but only leaves. And he said to it, “May no fruit ever come from you again!” And the fig tree withered at once. 20 When the disciples saw it, they marvelled, saying, “How did the fig tree wither at once?

I would say that so many of our churches are like that fig tree, yes we have life but it has gone to produce only leaves, instead of producing leaves alongside fruit, indeed later in the same chapter, Jesus spoke about the physical nation of Israel, saying that because they trusted in themselves rather than trusting in the Lord, that had lost the Kingdom of God, Matthew 21:43 43 Therefore I tell you, the kingdom of God will be taken away from you and given to a people producing its fruits.

For many of our churches today, we’ve lost the Kingdom of God because we’ve trusted in ourselves, our systems, structures and strategies instead of trusting Him , our Lord and Saviour Jesus,  we’ve just grown leaves not fruit and God has gone and left us, even then we’ve created a theology and/or theory/or solutions around that, see Habakkuk 3:15-18 17 Even though the fig trees have no blossoms, and there are no grapes on the vines; even though the olive crop fails, and the fields lie empty and barren; even though the flocks die in the fields, and the cattle barns are empty, 18 yet I will rejoice in the Lord!    I will be joyful in the God of my salvation!

However there is a message of hope, for those Churches that once proclaimed God’s Message, Haggai 1:6  6 You have planted much but harvest little. You eat but are not satisfied. You drink but are still thirsty. You put on clothes but cannot keep warm. Your wages disappear as though you were putting them in pockets filled with holes! See Haggai 1, our transformation isn’t due to our living in the luxury houses that  are our own tribal groups/denominations/churches but rather our transformation comes through being part of His Church, or the Temple or the House of the Lord. We’ve become consumed that our way of doing and being Church is also the Lord’s way of doing and being Church, but our ways are not his ways of doing and being Church see Isaiah 55:8-11

We have set in place man made structures, systems and organizations to how to do and be the Church today, we set in place committees, clerical systems and called and commissioned those He’s not called and commissioned to lead us in being the Church and we wonder why nothing is working, we’ve watered down and diluted our message to make it pliable to others, we’ve accepted things that go against Biblical Standards like Homosexual Clergy  and wonder why God isn’t moving amongst us and blessing us

Yet, there is hope for us the Church,  the old wineskins of our ways,  those beloved ways of doing and being the Church aren’t working and if we try to add His way of being and doing Church or the new wine to our old wineskins, our old wineskins are going to tear and break up, instead we need His new wineskins of doing and being the Church, his structure, systems, and Leadership* and following those He has called and commissioned to lead us forward, see Luke 5:37-39.

We notice in Scripture, there is a God Ordained indeed Organized way of being and doing Church, no longer will our man made systems cope with the things, our message should be say no, to the status quo,  , we don’t need another methodology of doing and being the Church.  We need to be a Movement and not a Monument. We need to see a restoration of Apostolic Christianity, which is a Movement for the 21st Century Church not a Monument to the 1st Century Church.  We need to see Revival through a Renewed Church., we need to honour our past and embrace our future.

It says in Ephesians 4:11-13* 11 Now these are the gifts Christ gave to the church: the apostles, the prophets, the evangelists, and the pastors and teachers. 12 Their responsibility is to equip God’s people to do his work and build up the church, the body of Christ. 13 This will continue until we all come to such unity in our faith and knowledge of God’s Son that we will be mature in the Lord, measuring up to the full and complete standard of Christ.  See Ephesians 4:11-16 for context.

Yours in His Grace

Blair Humphreys

Read Part 1 of this series here:

Read Part 2 of this series here:

Read Part 3 of this series here:

The Believer's Behaviour, A Guide

 

Titus 3New American Standard Bible (NASB)

Godly Living

3 Remind them to be subject to rulers, to authorities, to be obedient, to be ready for every good deed, ² to malign no one, to be peaceable, gentle, showing every consideration for all men. ³ For we also once were foolish ourselves, disobedient, deceived, enslaved to various lusts and pleasures, spending our life in malice and envy, hateful, hating one another. ⁴ But when the kindness of God our Saviour and His love for mankind appeared, ⁵ He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit, ⁶ whom He poured out upon us richly through Jesus Christ our Saviour, ⁷ so that being justified by His grace we would be made heirs ^[a]according to the hope of eternal life. ⁸ This is a trustworthy statement; and concerning these things I want you to speak confidently, so that those who have believed God will be careful to engage in good deeds. These things are good and profitable for men. ⁹ But avoid foolish controversies and genealogies and strife and disputes about the Law, for they are unprofitable and worthless. ¹⁰ Reject a factious man after a first and second warning, ¹¹ knowing that such a man is perverted and is sinning, being self-condemned.

Personal Concerns

¹² When I send Artemas or Tychicus to you, make every effort to come to me at Nicopolis, for I have decided to spend the winter there. ¹³ Diligently help Zenas the lawyer and Apollos on their way so that nothing is lacking for them. ¹⁴ Our people must also learn to engage in good ^[b]deeds to meet pressing needs, so that they will not be unfruitful.

¹⁵ All who are with me greet you. Greet those who love us in the faith.

Grace be with you all.

The IVP New Testament Commentary Series

The Church in the World (3:1-8)

Biblical Christians are by definition in a predicament. Christians must live in this world, but they are not of this world. As the Father sent Christ into this world to minister, so he sends believers to be ministers in the world (Jn 17:14-18).

Titus 2:1—3:8 is concerned with living in this world. The previous passage stresses engagement in the world, by enforcing Christian respectability in a way that shows sensitivity to accepted social rules and relationships. At this point the question of the Christian's general attitude toward all people and political institutions is raised. What is the Christian's obligation in relation to the world—that is, to its unbelieving inhabitants and its political structure? The early church had to deal with this question (1) because it was compelled by Christ's missionary mandate to reach the world with the gospel, a task that requires interaction, and (2) because the political system was generally opposed to the exclusive claims of Christianity.

What Paul has to say in Titus 3 is not new, but reflects agreement with both his own earlier thinking and that of 1 Peter 2:13-17. The instruction in 3:1-8 divides into three parts: verses 1-2 give the instructions; verses 3-7 give the theological foundation for the behaviour that is prescribed; and verse 8 adds a missionary motive.

Christian Living in the World (3:1-2)

Christian conduct outside of the church is to be sensitive in two directions, to government authorities (v. 1) and to all people (v. 2).

Paul's injunction to recognize the state is firmly embedded in the New Testament church's ethical code. Here we find a command common to other New Testament "household codes" at the head of a list of virtues (see 1 Tim 4:12; 6:11; 2 Tim 2:22; 3:10). It is likely that Paul and other New Testament writers drew on and adapted teaching from a common source to which the "household code" belonged (see on 1 Tim 2). This aspect of the teaching encouraged the church to respect the government; a form of the verb "to be subject to" is typical of this kind of teaching (Rom 13:1, 5; 1 Pet 2:13). Essentially, the instruction calls for Christians to participate in this level of the social structure (as far as possible) according to society's rules.

Participation as such takes two courses. "Obedience" is left unexplained, but presumably it corresponds to Romans 13:6 where a specific example of doing what is obligatory (paying taxes; in 1 Tim 2:2, obedience takes the form of praying for—and thereby expressing loyalty to—government leaders) underlines the need to do what the "system" requires. Subjection to the state—that is, adherence to and recognition of this institution—means obeying the rules.

Yet subjection also necessitates the more active expression of the Christian life which is (according to the early church's code) traditionally termed "doing good" (Rom 13:3; 1 Pet 2:15). This was the attitude of the respectable, loyal citizen. As with the other two passages cited and throughout the Pastorals, "doing good" is Christian existence portrayed in tangible ways in the life of the believer or the community (collectively) as the observable manifestation of the Holy Spirit. Paul has stressed in other contexts that this "expression of the Spirit" will include socially responsible behaviour (Tit 2; 1 Tim 2:8-15; 5:1-2, 9-14; 6:1-2).

At verse 2 the church's responsibility toward all people comes into view. The tradition seems to have influenced Paul here to connect this responsibility and the responsibility to the state (compare 1 Pet 2:13, 17). Essentially, the instructions advise the Cretan Christians to make as few waves as possible by living in a way that fosters good relations. In the area of speech, Christians are not to be known as those who slander others. Rather, in speech and conduct (that is, in the totality of life; see discussion at 1 Tim 4:12) they are to be known for peace-ableness, gentleness (NIV considerate) and meekness (humility) toward all people.

Misunderstanding these qualities leads to what has been called "doormat Christianity." But in reality they have nothing to do with passivity. Peace-ableness is a conscious mode of response that allows one to resist taking a violent course in difficult situations, often sacrificially, in order to save relationships. Gentleness (or consideration) is an attitude that quiets personal concerns to make room for the concerns of others. And meekness (humility) is that balanced perception of oneself that makes it possible to regard others as more important (compare Phil 2:3-4). In fact, the last two qualities describe Christlikeness, the basic disposition of Christ toward others (2 Cor 10:1; compare 1 Tim 3:3; 2 Tim 2:25). Paul's language portrays Christian living in relation to all people as reasoned forbearance in every aspect of life, the putting of the concerns of others ahead of one's own.

Salvation and Change (3:5-7)

Verses 5-7 explain in rich detail and from several perspectives the nature of the salvation that this event brought.

Salvation and God's mercy (3:5). First, the cause of our salvation is solely God's mercy. While from the standpoint of human need Jesus' crucifixion could be explained as "for our sins" (1 Cor 15:3), from the standpoint of God's love it was because of his mercy. This mercy of God is the equivalent of the loving-kindness of God that in the Old Testament (Hebrew hesed) formed the basis of the covenant relationship with Israel. Salvation in Christ has its origin in the very same place. It is God reaching toward humankind to put us into relation with himself, not (as the phrase not because of righteous things we had done shows) the reverse. Human effort is excluded: salvation is not something that a person can merit (Rom 3:21-28; Gal 3:3-9; Eph 2:8-9; 2 Tim 1:9).

Salvation and the Holy Spirit (3:5-6). Second, it is the Holy Spirit who applies salvation to us. But the three metaphors that occur in this connection—washing, rebirth and renewal—require a closer look. If you have been in the church for a while, you probably feel comfortable with such terms; they have become Christian jargon, and we hardly question their meaning. In fact, though, such words put off outsiders to the faith, and our frequent easy use of such jargon leaves them rightly wondering whether we really do understand what we believe.

A check of the commentaries confirms that the meanings of these words and their relationships are not settled matters. The main possibilities can be arranged as follows (see Dunn 1970:165-70 and Fee 1988:204-5).

1. through the washing of rebirth and (through) renewal by the Holy Spirit

2. through the washing that produces rebirth and renewal (the washing being) by the operation of the Holy Spirit

Salvation and history (3:6). Verse 6 spells out in greater detail the historical reference point of salvation alluded to in verse 4 (when . . . appeared). It consists of two things. First, the verb poured out takes the readers back to the description of the outpouring of the Spirit on the day of Pentecost (Acts 2:17-18, 33). Second, verse 6 brings the thought back to the work of Christ, through which God's plan became concrete reality. The phrase through Jesus Christ our Saviour is an abbreviation for Christ's historical ministry of teaching, healing, sacrificial death and resurrection, and its results (v. 5). As the preposition through indicates, it was this Person and his work that made possible the gift of the Holy Spirit (Jn 16:7; Acts 2:33).

Salvation and hope (3:7). What is the goal of God's redemptive work? It is eternal life (Rom 2:7; 5:21; 6:22-23; Gal 6:8). Through justification, the believer takes up the privileged position of an heir, as Paul often points out (Rom 3:24; 4:13-14; Gal 3:6-29; 4:6-7). The unique thing about God's family is that every Christian shares this position equally. None is entitled to a greater share than another, for the object of inheritance is eternal life (compare Mt 19:29; Lk 18:18). But the inheritance is yet to be received, so it remains an object of hope. Nevertheless, the certainty of God's past acts in Christ guarantees the certainty of what is still to be fully obtained (see above on 1:2).

Consequently, Christians can boldly live the kind of life prescribed in verses 1 and 2, because God has intervened in human history to bring about a change. The whole salvation complex—rebirth and renewal, justification and hope—is reality, grounded in the historical events of Christ's ministry and death/resurrection and in the outpouring of the Holy Spirit. But to experience the new reality, the believer must actively decide to step forward; the reality of the Christian possibility is not experienced through reciting a creed but by performing it in faith.

Confronting the False Teachers (3:9-11)

The sombre tone of these verses reflects the gravity of the situation that Titus faced in the Cretan churches. Paul focuses on the utter uselessness of the false teaching and the depravity of the heretics. Yet a note of hope, however muted, is sounded.

Paul's instruction in verse 9 is to refuse to enter into the false teachers' dialogue (see 1 Tim 4:7; 6:20). Apparently, the arcane nature of their doctrine, which, as genealogies and quarrels about the law suggest, built upon a novel use of the Old Testament (see on 1:14; 1 Tim 1:4 notes; 1 Tim 6:20), led to a great deal of bitter controversy. In fact, throughout the Pastoral Epistles it is controversy (see notes at 1 Tim 1:4) and strife (NIV arguments) that most typify the opponents and their false doctrine (1:10-12; 1 Tim 1:4-7; 6:3-5; 2 Tim 2:23). The final evaluation of the false message and its results as unprofitable and useless stands as the exact antithesis of genuine Christianity (profitable for everyone, v. 8)

The Bible Panorama

Titus 3

V 1–2: ACCEPT AUTHORITY Church members are to be told to accept lawful authority and to be ready to do good works. They must live peaceably and gently, speaking no evil and showing humility to all men.

V 3–8: CONVERSION CONDUCT Paul reminds Titus of the shameful and wicked ways that he and they lived before coming to know Christ. But God’s kindness and love in Christ have changed that, through His mercy, His cleansing and the work of His Holy Spirit in response to faith in Jesus Christ. Because of God’s grace, which has justified repentant sinners, they should now maintain good works, and Titus must teach this because it is good and profitable for them all.

V 9–11: DAMAGING DIVISIONS Foolish disputes and unprofitable discussions which are going nowhere, and lead to strife, are to be avoided. A person causing division is to be warned twice only. If he still continues in his selfishness and sin, he is then to be rejected. The implication is that church discipline should then exclude him until repentance and faith are manifested.

 V 12–14: SUPPORTING SAINTS Paul looks forward to a visit from Titus soon, and briefs him on the itineraries of some of his co-labourers in the gospel. He urges Titus to make sure that God’s saints are supported in their needs, lacking nothing. The church people must also maintain good works to meet their needs, and thus be fruitful.

V 15: GRACIOUS GREETINGS Again, Paul ends one of his letters by sending the greetings of all with him and asking Titus to greet all who love him in the faith. They need what he wants for them, namely God’s grace.

Dictionary of Bible Themes

5769 behaviour

A person’s actions or way of life. Good behaviour will not earn salvation, but believers must practise good behaviour in accordance with Scripture as evidence of their conversion. Scripture stresses that bad behaviour is inconsistent with Christian faith and urges believers to mend their ways.

Examples of good behaviour

Ge 6:22; Lk 1:6 See also Ge 5:24; 2Ki 18:3; Job 1:8; Jn 1:47; 3Jn 3,5-6,12

Examples of bad behaviour

1Ki 16:30 See also Ge 4:8; Ge 6:5; 1Sa 25:3; 2Ti 4:14; 3Jn 9-10

Good behaviour towards God is commanded

Ex 20:2-11 pp Dt 5:6-15

Obedience to God’s word Ps 1:2 See also Ps 19:7-11; Ps 119:1-4

Good behaviour towards other people is commanded

1Pe 2:12 See also Ex 20:12-17 pp Dt 5:16-21; Ps 15:1-5; Pr 12:2 Pr 10:1-31:31 contains much wisdom concerning good and bad behaviour; Mt 5:21-24

Good behaviour does not earn salvation

Ro 3:20; Tit 3:5 See also Gal 2:15-16; Eph 2:8-9; Php 3:9

Good behaviour confirms a believer’s profession of faith

Jas 2:14-19; 2Pe 1:5-11 See also Mt 7:16-20 pp Lk 6:43-45

Obedience to Jesus Christ and his teachings Mt 7:24-25 pp Lk 6:47-48 See also Jn 14:15,23; Jn 15:10; Col 3:16

A believer has died to sin and is alive to God Ro 6:11-14 See also Ro 6:2,19; Gal 5:16,24-25; Eph 4:22-24; Col 3:1,5,9-10; 1Th 5:5-8

More on Christian Behaviour

Yours by His Grace for the sake of His Gospel, His Church and His Kingdom

Blair Humphreys

Southport, Merseyside , England

19^th August 2015