The Role of the Pastor, Seen 'Through Working the Angles'

Early in my season of seminary, I was assigned the book, Working the Angles: The Shape of Pastoral Integrity by Eugene Peterson.  Like every other book I was required to read in seminary, I was also required to write a critique of the work.  You can read that, in part, here.

While in school, I rushed through the book and had very little experience to run alongside what I was reading.  The concepts were convicting and I believe I began to shape a solid idea of how a pastor operates in the pastorate.  However, as I entered the pastorate, the demands of "keeping shop" as Peterson describes were more intense than I had anticipated.  Over the duration of my first year in ministry, the concepts of Peterson's book and the convictions I held started slipping away.  So I picked up the book again and invited Jared Jenkins to read it with me. 

Actually, I had started reading the book and suggested we discuss it on our podcast, Salty Believer Unscripted.  Jared hadn't picked up a copy but I pressed him (and threatened--on the podcast--not to speak a word to him until he read the book).  So using the Peterson's framework, we discussed the book.  Afterwards, we decided to make it a short series. 
The Role of the Pastor (A.K.A. Working the Angles)
-- Working the Angles Part 1: Introduction audio
-- Working the Angles Part 2: Prayer audio
-- Working the Angles Part 3: Scripture audio
-- Working the Angles Part 4: Spiritual Direction audio   

The primary objection to this book (and our series) often comes in the form of an ill-informed excuse.  "But I'm not a pastor," objectors say, "why would I want or need to read this book?" Jared and I address this in our podcast series but that won't help you if this objection keeps you from listening.  Why should you read this book?  Because if you are a Christian, you pastor someone.  (Little p pastor-- you minister, tend to, shepherd, care for, or love someone, if not many someones.)  A second reason, is Peterson is right, is to better understand how your pastor should be encouraged to operate.  For these two reasons alone, you at least aught to listen to the podcasts, if not read the book.


* Triangle photo is licensed in under a creative commons license.  The book cover is used informatively for review purposes.  
** Jared Jenkins nor I have any connection to this book, material or otherwise.

Review: Credo House Member's Area

I know. You may be asking, "You're reviewing a coffee shop?" No.  While I harbor hopes of someday road-tripping from Salt Lake City, Utah to Edmond, Oklahoma, podcasting for Salty Believer Unscripted along the entire excursion, I confess that I have never been to the Credo House.  I have no idea if their coffee is any good.  Luther Latte? Nope; no idea.  Calvin Cappuccino? No clue.  They sound nice, as does the atmosphere at the Credo House, but neither the drinks or Heretic's Corner are the subject of this review. 

Instead, I've examined Credo House Ministries, and more specifically the Credo House Members Area.  And it is the Credo House Members Area that will be the subject of this review. For obvious reasons, this review will be slightly different than the many book reviews offered on SaltyBeliever.com.

The Credo House Members Area is fairly new, but the Credo House is not.  Its history has roots as deep at 2001 when Michael Patton taught a class at Stonebriar Church in Frisco, Texas. Within a year, that single class was formalized into The Theology Program, a 6-class journey with each of the classes consisting of 10 hours of lecture, workbooks, and assigned reading.  (Of course, today, you can travel through this program online or on DVD at any level of commitment with which you're comfortable.)  Another year later Bible.org started posting these class on their website.   By 2006, Reclaiming the Mind Ministries was incorporated.  (This is when I was introduced to Reclaiming the Mind Ministries and trekked through the Theology Program online. I also started listening to Michael Patton's podcast, Theology Unplugged.)  The Credo House was built in 2009, but not before Patton started a popular blog called Pen and Parchment and Reclaiming the Mind Ministries started shifting from just the mind to reclaiming the heart, soul, and mind.  In 2010, Tim Kimberly was brought on to Credo House Ministries, which was a fantastic addition.  Together, these two men grew the podcast (which now also features Sam Storms and J. J. Sied), built up what I hear is a remarkable coffee house, and added the Discipleship Program and some Boot Camps to accompany the Theology Program on the shelf of training materials.  And only recently, they've created the Credo House Members Area where all of these resources are assembled and available online for an annual or monthly subscription. 

When you enter the Credo House Members Area, you will find a large collection of videos, organized by program and subject.  They have the Discipleship Program, which is a 10 video overview of what every believer should know and live as a Christian.  It's great for new believers.  You will also find the Boot Camps.  These are short, compressed classes to give the student a good crash course on a specific topic.  At the time of this review, these Boot Camps include Church History, Essentials of Faith, and How to Study the Bible. The Theology Program is also available in the Members Area.  There's weekly video of the Theology Unplugged podcast and many additional videos on various topics, sometimes including scholars or other guests.  

The Credo House Members Area also includes the ability to find other members and build groups or chat forums, although these features have yet to really take off.  It also seems that more features are being added regularly.  The most recent feature is a certificate system for the Discipleship Program, Boot Camps, and The Theology Program.  The certificate requires the videos be watched and there's a short test at the end of each session.  

At the time of this review, the Credo House Members Area is $25 per month for individuals (which includes a Credo House T-shirt) or $250 for an individual annual membership.  A church membership that includes up to 100 memberships and one T-shirt is $50 per month or $500 per year.  There are hundreds of hours of material and downloadable workbooks available in the Credo House Members Area.  For some perspective, just the Theology Program on DVD with workbooks is $459.

While the Credo House has been endorsed by the likes of Charles Swindoll, JP Moreland, Roger Olsen, and Dan Wallace, this is not an endorsement but a critical review specifically of the Credo House Members Area.

I signed up Risen Life Church under the annual church membership because we are blessed to have a good number of men and women with a desire to learn and grow beyond what we offer on Sunday morning or through our various other ministries.  Some of them appear to have a calling into the professional ministry.  We are in the process of developing additional training and hands-on opportunities, but in the meantime, the Credo House Members Area has been an excellent tool in the building up and equipping the saints for ministry.  And the people taking advantage of it are excited about it and seem to be consuming the material with joy and fervor.  As a pastor charged with equipping the saints and directly working with these individuals, I'm thrilled that the Credo House is a para-church organization that appears to actually operate accordingly (a rare thing to find these days).  The material in the Credo House Members Area is the training that wouldn't typically be preached from a pulpit or taught in a Bible study (although it does come out in small doses as necessary to teach God's Word from week to week).  The Credo House Members Area videos are truly that para information that is so necessary to know and so helpful in the work of the ministry--items like theological methodology, Church history, and study methods. 

I am also thrilled about the quality and style of the material being taught.  It is of a fairly high quality but not presented in a stiff or staunchy way.  It's fun and accessible, which makes it really good for the lay person just getting started in more formal training for ministry.  I remember how valuable The Theology Program was for me in 2006 when I was starting to think about full-time ministry and seminary.  After finishing the program, I was really excited about ministry and seminary, a result unlike what some training programs produce.  And the Credo House has come along way since the filming of The Theology Program, in both quality and accessibility.

All that being said, I do wonder if the cost is worth it once the videos have been watched?  What is to keep a person coming back?  I also find the cheeky language that this is, "Seminary for the Rest of Us" a bit misleading.  While this information and training is very good, it is nothing like my seminary experience.  I suspect that the same would be true of Dallas Theological Seminary which has a heavy influence upon the Credo House.  I am concerned that those going through the various training programs and boot camps may get a wrong impression of seminary and may develop an overly-inflated view of what they are learning. (Sadly, I know this was the case for me.)  While seminary has the ability to produce arrogant individuals, more often than not it tends to produce learned people who realize how large and vast a topic really is.  They learn how much they don't know and then function humbly inside this reality.  The Credo House Members Area on the other hand may leave students thinking they've got it all.  In his book, Love Your God With All Your Mind, J.P. Morland, makes and argument that on occasion the preacher should preach a sermon to the upper-third of the congregation to challenge them, but also to "motivate those in the lower two-thirds to work to catch up!" (194, NavPress 1997).  I think the Credo House could benefit from this approach because it would remind the student that the topic is so much larger than the 40 minute video.  (Theology Unplugged does a nice job of this from time to time, which is probably why Sam Storms in on the podcast!)

That being said, I still very much endorse the Credo House Members Area.  I believe it is a fantastic resource and hope more churches and individuals sign up.  (I regularly pray more members at my church contact me about signing up!) I believe it is doing much good as it is helping the Church equip the saints for the work of ministry. I personally own Michael Patton and Tim Kimberly my thanks.  Sam Storms too.  The Theology Program was what gave me that little nudge to seriously look at seminary.  Theology Unplugged is the format we follow for Salt Believer Unscripted (although we are very much less equipped with sound gear, but that's okay), and I have 'borrowed' many of the teaching illustrations from videos I've watched in the Credo House Members Area.  I highly recommend it!   

And if you were looking for a review of the coffee, or the atmosphere of the Credo House, or their library, or their staff, I'm sorry to disappoint.  I would indeed be happy to offer a review of such things if I had a sponsor to cover the cost of gas for me and my Salty Believer Unscripted co-hosts. And who knows, maybe we could have Michael Patton and Tim Kimberly on as our guests!


*While I coordinated Risen Life Church's Credo House Members Area membership, and have paid the fees to join, I have no other material connection to the Credo House.  I was not given any gift, financial or otherwise in exchange for this review. 
** All photos used in this review are property of the Credo House, are found on their website at www.reclaimingthemind.org, and are used here to for review purposes.

Evening and Morning

"And there was evening and there was morning, the first day"  (Genesis 1:8, ESV)  If we were to keep reading the first chapter of Genesis, we would find this statement restated five more times with only the word "first" exchanged for a second, third, forth, and so-on.  This chapter suggests that the day starts at evening.  Hebrew tradition holds to the same.

We in the West tend to believe and act as if the day starts when we wake up in the morning.  Our picture suggest that nothing has happened until we enter the day.  Some of us even act as if the day hasn't started until we've had some coffee and wake up a bit.  And then we seem to think that the day is over when our head hits the pillow.  Night, or more accurately, the time when we're sleeping and getting some rest just doesn't count.  But this is in no way the case!

In his book, Working the Angles: The Shape of Pastoral Integrity, Eugene Peterson looks at our pattern of day and night compared to the Hebrew view shaped by the biblical picture. At one point he says,
"The Hebrew evening/morning sequence conditions us to the rhythms of grace.  We go to sleep, and God begins his work.  As we sleep he develops his covenant.  We wake and are called out to participate in God's creative action.  We respond in faith, in word.  But always grace is previous.  Grace is primary.  We wake into a world we didn't make, into a salvation we didn't earn.  Evening:  God begins, without our help, his creative day.  Morning: God calls us to enjoy and share and develop the work he initiated.  Creation and covenant are sheer grace and there to greet us every morning."[1]     
The idea Peterson shows his readers is good:  The day doesn't start when we wake up.  In fact, we enter the day sleeping, resting, unaware of what God is doing has he starts the day.  We are given the opportunity to wake to a day already spoken into creation and we did nothing to make it happen.

As we see the simple rhythm of evening and morning, we begin to position ourselves into the reality of who we are and who God is.  We also see how merciful God is, daily.  Additionally, as we begin to see that God gives us rest every day--even letting us enter the day with rest rather then earning rest after a long, hard day's work--we should begin to see the necessity of this rest pattern in the week.  When we rest, God is working.  When we take a day to Sabbath, to stop and rest, we must see that God is in action.  This keeps us in right thinking.  And we aught to see this rhythm is the same for the month, and year, short and long seasons.

The day begins at night.  We're sleeping, resting, and in dreamland while God is speaking new mercies, speaking a new day into creation for us.  We do nothing to start the day; we only get to enter into what God has created for us.  And there was evening and morning, a new day!


___
1.  Peterson, Eugene.  Working the Angles: The Shape of Pastoral Integrity. Grand Rapids, Mich: Eerdmans Publishing, 1987. 

* Photo of the Sunrise was taken by Henry Mühlpfordt and is registered under a Creative Commons License.

Failing to Consult God



Joshua 9 contains a fascinating narrative about the a ploy hatched by the inhabitants of Gibeon to fool Joshua into a a peace treaty.  After the ambassadors of Gibeon arrive looking as if they had traveled from a great distance, they convince the people of Israel (to include Joshua) that they were not in fact people of the promised land.   Joshua was waring against those living in the promised land under the orders of God, but these people played themselves off as potential neighbors.  The problem however, is that they started out with bad provisions and worn out sandals in an attempt to fool Joshua and it worked.

Verse 14 contains the lesson of this narrative.  It reads, "So the men took some of their provisions, but did not ask counsel from the LORD" (Joshua 9:14, ESV).  It looks as if the Israelites sampled some of this bad bread from themselves and were convinced.  Some commentators content that they may have even shared a meal with the bad provisions as a part of this pact.  Using the false provisions provides a parallel for the poor agreement but more significantly is the second part of this sentence, "but [they] did not ask counsel from the LORD."  They did this under their own power without praying about this serious decision.  

It is a good picture for us today.  We should be consulting with God, that we would work and act in accordance with his will rather than our own.  James writes that we should ask for wisdom (James 1:5), something that was clearly lacking in the Joshua account.

What Evangelicals Can Learn From Mormons



By Peculiar Light at en.wikipedia. Later version(s) were uploaded by Gh5046 at en.wikipedia. [CC-BY-SA-2.5 (http://creativecommons.org/licenses/by-sa/2.5)], from Wikimedia CommonsWe Evangelicals can learn a lot about ourselves by observing those around us.  This is not to say that we simply look at what others are doing and replicate their behavior; but instead, we aught to examine others and evaluate strengths, weaknesses, opportunities, and threats in what we see.  We should be able to look with a critical eye for the positives and negatives and what the outcomes of a particular behavior or belief may be if carried out to its logical conclusion.  And of course we must be able to stand any believe or practice against biblical teaching.  Then, once we have engaged in this examination, we should be able to apply our findings to ourselves.  How do we stack up against the same critical evaluation?

The advantage of starting our observation with others and then bringing ourselves under the same microscope is that this methodology allows us to determine what the standards should be without tainting our study with our own biases and desired outcomes.  Of course we will still have biases and preconceived ideas, but they are often easier to identify when they are not as close to home.    

Jared Jenkins (www.EntrustedWithTheGospel.com) has engaged in just such a study, posted under the topical title, "What Evangelicals Can Learn From Mormons." I highly recommend you have a look.  In addition to Jared's written examination, we have recorded a Salty Believer Unscripted series that runs parallel to his posts, for the most part.  I would like to invite you to join us in an unscripted conversation about what Evangelicals Can Learn From Mormons.  And based on the opening paragraphs of this post, it may not be what you think. 
What Evangelicals Can Learn From Mormons
-- What Evangelicals Can Learn From Mormons: Introduction audio
-- What Evangelicals Can Learn From Mormons: Weakness audio
-- What Evangelicals Can Learn From Mormons: Family audio 
-- What Evangelicals Can Learn From Mormons: Missions (Part 1) audio
-- What Evangelicals Can Learn From Mormons: Missions (Part 2) audio
-- What Evangelicals Can Learn From Mormons: The Franchise audio
-- What Evangelicals Can Learn From Mormons: Moralism audio 
If you are LDS and feel we have misrepresented your beliefs or practice, we highly encourage you to contact us and let us know.  We are happy to chat with you and would like to be as fair as we are able.  You can contact me here.


Subscribe to the Salty Believer Unscripted Podcasts:
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*Photo by Peculiar Light is registered under a Creative Commons license and used by permission.

Mission: Utah 2013


May 28, 2013.

Join us for Mission: Utah 2013!  Mission: Utah is both a week-long mission trip and training as well as a weekend conference.

Week-Long Mission Trip:
We already have a few churches from around the country making their way to Utah July 17-24, 2013 to learn about Utah and how we're working to reach the communities around us.  These groups will work alongside other local teams during this week of training, service, and evangelism in Salt Lake City and the surrounding suburbs.  As the week begins, we'll be learning about the LDS culture, polygamy, the outdoor-worshiping pagans, church planting in this part of the Lord's Vineyard, and much more.

From touring the heart of Mormondom at Temple Square to rock climbing some of Utah's most beautiful views to working alongside former polygamists on ministry homes to fellowshipping with other believers from around the country to engaging in a variety of evangelism on Pioneer Day (a Utah holiday more popular than the 4th of July), this should be a full, interesting, and informative week.  Youth, college, and adult groups are already slated to sleep at the Risen Life Church building and there's still room or you can obtain your own housing.  Apart from your transportation and food, the only cost is $15 for the weekend conference (which includes lunch on Saturday and Sunday as well as a goodie bag) explained in more detail below.

Here's more info on the Week-Long Mission and Conference:  




Weekend Conference: 
But if you can't make it for the week, right in the middle of the Week-Long Mission trip is a Weekend Conference. Whether you will be traveling or you're local, this is a great weekend opportunity.  Saturday will start with a panel on Mormonism and the LDS Culture.  Guest speakers include Sandra Tanner (Utah Lighthouse Ministries), Ross Anderson (Alpine Church),  Dr. David Rowe (The Vine Institute), and Randy Sweet (Mormonism Research Ministry). Following the panel, each of our speakers will host a break-out session from which to choose.

Lunch will be provided and afterwards we'll have 6 church planters in various stages of Utah church planting discussing what it takes to plant a church in Utah and reach this community for the gospel.  The planters include Ross Anderson (Alpine Church), Adam Madden (Christ Fellowship), Bobby Wood (Redemption Church), Shawn Bagley (Gateway Community Church), Brent Captain (Salt Christian Church), and Jason Benson (Real Life Church).  Each of these planter will host a break-out session as well.  We'll break for dinner and reconvene for a worship service hosted by Robert Marshall.

On Sunday, you'll be encouraged to worship with us at Risen Life Church and/or with one of the 6 churches represented by the planters.  Then on Sunday afternoon, we'll spill out all over the valley to engage in front-yard barbeques, where missionaries engaging in the Week-Long Mission will have already made contact with the neighborhood. The total cost of the Mission: Utah Weekend Conference is only $15 and includes lunch on Saturday and Sunday.


Here's more info on the Weekend Conference:




Bonus:  If you have Pioneer Day (July 24th) off work, we'll be out in the community and you're invited to join us!  

Praying With the Psalms

Praying with and through the Psalms is certainly not a new idea; in fact, it goes all the way back to the time when the various psalmists were recording each psalm for generations of God's people to come.  And by praying with the Psalms, we can enter into a rich, robust prayer life that will serve to deeply grow our relationship with the Living God. 



If you have never prayed with the Psalms, I would like to challenge you to start.  Pick up your Bible and either turn to your favorite psalm or psalm or wherever and start reading.  Then, when you're ready, start praying.

Lord, Help My Unfaithfulness!

Mark 9:14-29 shares a account of a father who takes his demon possessed son to Jesus for a healing. At one point, the man says to Jesus, "But if you can do anything, have compassion on us and help us" (Mark 9:22b, ESV).  In the next verse Jesus responds, "If you can! All things are possible for one who believes." And we are left with a picture of doubt and hope.

Prayer, at times, might also look like an act of doubt and hope.  At times, as we pray, we may find ourselves wondering, "God, if you hear me. . . "  What a statement!  Based on the picture in Mark, I suspect God's response is "If I hear you!"  But the amazing statement from the man with the demon possessed son should be our model in these moments of doubt in prayer.  That man responded, "I believe, help my unbelief!" (Mark 9:24b, ESV).



In our moments of doubt in prayer, we should cry out in prayer, "God, I have faith, help my lack of faith!" 

Community in Prayer



Prayer is amazing in how much it shapes our lives and communities. Prayer in fact, has an aspect of community built into it by God's design.  It's called intercession.  As we interceded for others in prayer, we grow toward our attitude toward others.

As we see that Moses stood in the gap for others in Psalm 106, we get a picture of just how important praying for others really can be; but throughout the New Testament, we see how natural this is within Christian community.  James 5 actually gives us a command to ask for prayer, pray for others, and pray together.

Community is found as one aspect of our prayers.  

Filling the Bucket: How to Research for a Paper (or Sermon or Lecture)

I've posted portions of many of my papers on this website as I was marching my way through Liberty Baptist Theological Seminary.  As a result, I now see specific spikes in traffic on certain pages, suggesting that somewhere in the world a Bible college or seminary professor has assigned a similar paper.  I wonder how many attempts are made to plagiarize from this sight?  I hope instead, students are simply looking to see what others have done and find sources and points they might not have previously considered.

Occasionally I get questions about writing papers or finding resources.  Living in Salt Lake City, resources are a little more difficult to come by.  BYU has the closest library of religion but the materials I needed from BYU could only be found on the comparative religion shelves next to the rows and rows of LDS materials. (By no means are they shelved together; and in fact, they're separated by all the other religions of the world.)

I also receive questions about doing well in seminary and having any kind of life. Therefore, I thought I would share the method I found most helpful while living with limited resource books, under crushing deadlines.

If you're in seminary, you're working full-time, and you have a wife and two kids, you've got to find methods to work fast or you'll go down in flames.  It would be nice to have ample time to fully read and re-read many books on whatever topic you're writing on, survey every piece of material ever written, request library loans from other parts of the country, travel to rare manuscript museums, and thoughtfully compare everything you find.  That, however, is called a dissertation and you should keep in mind people take years to write them.  You are most likely writing a 6 to 25 page paper and you'll have 5 more this semester alone.  You don't have the luxury to mosey through your topic or deal with it as thoroughly as you'd probably like.  If writing a seminary paper were archeology, you'd be working like Indiana Jones. 

The key to a good paper is getting a full bucket of information and then finding the exact right thimble's worth to print.  The same is true for a sermon, lecture, or discussion lesson.  But filling the bucket can be very time consuming.  Here's how I did it in seminary (and often still do it for sermon or class preparation):


1. Start with a healthy amount of prayer.

2.  Find every passage of Scripture on the topic you are dealing with, in favor or not. (If you're writing or preaching on a specific Scripture passage, you've just saved yourself some time!)  It often helps to scan systematic theologies for passages you might not have thought of.  Use cross references and take rabbit trails from the texts you have to those you don't yet have.  Write down a list of all relevant Scripture you find.  Keep it organized and close by.   Also, if you find anything in those systematic theologies related to your topic jot a brief summary note of what you found, where it's located, and the title. Put a sticky note to mark the page and start an organized pile on your desk, kitchen table, or some other place where you can work. Pray about what you've found thus far.

3.  Pray as you start step 3.  Search the academic journals (I had access through the Liberty library to a huge amount of resources and digital articles.)  Look for other papers on your topic and also search your list of Scriptures to see if anybody used the same text to deal with your paper subject.  If there's anything remotely dealing with your topic or the Scriptures, skim it to see if it has any gems that will contribute to or argue against your thesis.  Sometimes a larger paper on the passage doesn't have anything to do with your topic but might still have something that contributes in a helpful way.  Quickly read the section you found to get a feel for what you've got.  Bookmark, download, or print the article if it may be usable.  Jot a brief summary note of what you find, the title, and where you found it. Keep your summary notes organized!  If you print the articles, start more organized piles. Pray about what you've found thus far.

4.  Pray as you start step 4.  Look through every introduction, biblical encyclopedia, and dictionary you can get your hands on. If you find anything interesting at all, put a sticky note in the page and add it to the appropriate pile.  Jot a brief summary note of what you find, the title, and where you found it.  Keep an eye out for any additional relevant Scripture passages to add to you list. Pray about what you've found thus far.

5.  Pray as you start step 5.  If there were any relevant words in the Scripture that were cause for debate or simply left you curious, go to the lexicons.  As many as you can get your hands on.  If you are able, look at the original languages.  If you find anything interesting at all, put a sticky note in the page and add it to the appropriate pile.  Jot a brief summary note of what you found, the title, and where you found it. Pray about what you've found thus far.

6. Pray as you start step 6.  If there's anything historical that may have something to do with your topic, look at the historical events. Who were the players?  Did they write anything? Did they make any arguments?  What were the outcomes?  Are the events significant, strange, interesting?  (For example, if you're writing on works vs. grace, you probably should read about how that thing with Augustine and Pelagius went down.  If you're writing on specific spiritual gifts, it might help to look at stuff like Azusa Street. What's up with the two Great Awakenings?  How did Edwards read his sermons in such a boring fashion and yet people were getting radically saved?  Might Spurgeon's salvation story be relevant to your topic on providence or the work of the Holy Spirit?)  This stuff may help with your argument but more often than not, it adds some points of interest that make the paper interesting.  Of course, be sure to add something to the effect of, "While this story is but a single instance it should cause us to wonder how. . . "  (Academically, it's wise to concede that it's merely anecdotal evidence.)  Also, look for any additional mentions of Scriptures you may have missed.  Jot a brief summary note of what you find, the title, and where you found it. Put a sticky note in the page and put the book in its appropriate organized pile. Pray about what you've found thus far.

7.  Pray as you start step 7.  Go through every commentary you can get your hands on for all of the Scriptures in your list.  If you find anything interesting or relevant, put a sticky note in the book and jot a quick note.  It is also helpful to start noting where scholars are in disagreement.  Keep an eye out for additional Scriptures, theological arguments, and interesting or debated original language items you may have missed.  Lay the commentaries out on a table or floor in organized piles.  Agree, disagree, or supporting info in other areas.  Do whatever helps you to visually organize what you've got.  Also, get a wide breath of commentaries from newer to older, liberal to conservative.  Based on what I could get my hands on, I often had an occasional obscure commentary from the early 1800 or 1900's that I could connect the dots between differing ideas, saying something to the effect of, "However, so-in-so's later scholarship lends greater credit to/ or discredits. . . ." It's also nice to take a view through other faith positions such as the Catholic and Jewish commentaries.  I recommend checking out www.bestcommentaries.com for some additional ideas.  Sometimes these will allow you to present a wider range of information as you narrow your topic or argue against some counter-positions.  Unfortunately, you may not have access to all these commentaries so you need to go with what you can get.  Don't hesitate to ask local area pastors what they may have in their libraries. And you might need to make a personal investment.  Jot a brief summary note of what you find, the title, and where you found it. Put a sticky note in the page and put the book in its appropriate organized pile. Pray about what you've found thus far.

8.  Pray as you start step 8.   Go back through the systematic theologies, introductions, histories, and other resources, looking in the Scripture index for all the Scriptures on your list.  (Most Christian books have and index of Scriptures mentioned. That's your new best friend!)  Determine if any of these Scriptures were used in a discussion helpful to your topic.  Is there anything you missed?   Also look through the table of context for your topic as you now understand it, more formed and specific.   Skim every thing you find to see if it has anything to do with what you're dealing with.  If so, jot a brief summary note of what you find, the title, and where you found it.   Don't forget the sticky note so you can come back to the page fast.  Put the book in the pile. Pray about what you've found thus far. Thank God for what he's shown you up to this point and ask for energy to keep going. 

9.  Pray as you start step 9.  Based on all the information you've looked at, you now probably have some buzz words that run through the arguments.  You've seen them often.  Google the buzz words.  But by all means, DO NOT TRUST what people write on the internet unless it's absolutely credible and truly helpful for your argument.  This even includes www.SaltyBeliever.com.  (Only on very rare occasion, might it be helpful to use something just point out how people may understand something or how nutty the fringe views might be, but that's it.)  Instead, look at what they quote on the topics.  Check their footnotes.  See if they use anything you've missed and then see if you can find that resource.  Did they mention any Scripture you missed and should check out?  But don't jot a note yet. You really aught not quote what you found on the internet unless it is absolutely necessary.  Look at the resources and Scriptures first.  If the stuff you found on the internet was correct and used in the proper context, go the corresponding section above and follow those directions for the original sources.   Then jot a note.  Pray about what you've found thus far.  

10. At this point, these resources and commentaries may have provided you additional Scriptures along the way.  Look through your Scripture list.  Do you have any that have not been run through this process?  If so, repeat steps 1-8 for your new finds. Pray for perseverance; you're almost done! If you don't have any more Scriptures to explore, it's probably time to move to the next step.

11.  Thank God for everything he has shown you.  You've made it to the outline and writing phase. Pray you'll find the right thimble to take from this huge bucket.

Now your bucket is so full and the pile of books on your table is so large you're paper is about to write itself.  You should have a ridiculous amount of resources based on what you could find AND it's all centered around the Scriptures.  In addition, you'll have some resources that nobody found and that should be refreshing to the professor.  (I'm sure they get really tired of Matthew Henry!)

Pray again.  Re-read all the Scriptures on your Scripture list.  Go back through all your notes.  Reread the places where you've put sticky notes.  Are there any books you can remove from the table?  Do you see the various sides of the arguments?  Are you starting to come to conclusions yourself?  Are there counter-arguments against your thesis that you can't account for?  How will you deal with them?  Start asking yourself as many questions as you can think of.  Pray.  If you were teaching a class, what would people ask you?  If you were asked to sit in on a debate, what would your counter-parts bring to the discussion?  What would you bring?  How would you summarize your thesis for a closing statement?  Who would win the debate?  As you lay all this out, start creating your outline. Start narrowing.  Find your thimble.  Pray some more.  Once you're outline is done, it's time to start writing.

Now you'll need to do the hard work of figuring how to turn your thimble into a paper.  You'll probably have a hard time getting under the maximum page limit, but that's much better than stretching to reach the minimum.  This is because your thimble is still too big.  Keep working at it. Get the best in and don't worry about the rest.

You certainly won't use everything you found as you start writing.  Even if it seems good, compelling, or witty, if it's not relevant toss it out.  Only use what really deals with your topic well.  And by all means, don't just create a laundry list of quotes.  The quotes come along to support the logical direction of where you're going and what you're arguing.  You did the research, now write a paper that shows of the very best of what you found.  Be happy to leave the crap on the cutting room floor.  Take control of the material.  Pray about what stays and what gets cut.  

Researching is fun if you think like Indiana Jones (if you need to, get a good hat).  If you learn to enjoy the process, you will likely learn and remember a great deal that will help you long after you finish school.  And you may earn good grades AND have a life too!

How Much Should I Pray?

How much should I pray?  Should my morning prayer time be 30 minutes or an hour?  How much is enough prayer?  There are books that try to answer this question as if there's a special formula, but the book that we should use as a guide is the Bible.  The funny thing however, is that these are not the questions the Bible answers because these are the wrong questions.


There is no formula.  It's not about time or quantity or fulfilling a requirement of length or brevity.  It's about a natural relationship and a longing to spend personal time with our Creator.

So as you examine your prayer life, it may be best to examine your relationship with God first. Then the rest of the questions will probably answer themselves.

The Sovereignity of Grace by Arthur C. Custance

Custance, Arthur C. The Sovereignty of Grace. Grand Rapids, Mich: Presbyterian & Reformed Publishing Co. with Baker Book House, 1979 [2nd ed., on-line. Corrected, edited, and reformatted.] 
Arthur Custance (1910-1985) was a name foreign to me until only recently.  None of his books were required reading in seminary; never did his name appear in a citation.  While The Sovereignty of Grace is now available to read for free on-line, it appears in few public libraries, if any.  It's basically out of print and out of circulation.  Yet, when a respected friend told me Custance was among his favorite authors and he had two copies of this particular book but couldn't bring himself to read it for fear of being convinced of his argument, my interest in Custance was born. 

As it turns out, Author Custance has written a few books on a wide range of topics.  Some of his other titles include Two Men Called Adam, Seed of the Woman, Without Form and Void, Journey Out of Time, and Mysterious Matter of MindThe Doorway Papers is a 10-volume collection of other scholarly writings on science and religion.  Redeemer University College is home to the Arthur Custance Centre and a website, www.custance.org is dedicated to preserving his memory and selling his books.  Some are available to be read on-line, which is how I journeyed through The Sovereignty of Grace.

While many of Custance's titles appear to hold a strong scientific-theological marriage, The Sovereignty of Grace is far from that relationship.  Instead, Custance explores the theological topic of the order of salvation through a historical and biblical trek, the likes few have of done so thoroughly.  Rather than beginning from a foundation of the more recent 'Armenianism v. Calvinism' debates, he begins with Scripture.  Then he revisits Scripture with serious examination and the theology associated with it through a historical path starting with Paul, moving through the ideas of Augustin, and then on by way of many, many theologians, eventually getting to John Calvin.  By the time Calvin is reached, one is left with the impression that Calvinism is mistakenly credited to the wrong man.

The Sovereignty of Grace Abstract opens with the line, "In this study ELECTION and PREDESTINATION are not cold, austere doctrines but the vibrant heart of the Gospel."[1] Everything that follows stands in complete agreement with this opening proclamation.  While many who disagree with Custance's detailed argument may find offense and the mastery of his thesis and the bold stand which he takes upon his convictions of Scripture, there is nothing in Custance's words that intentionally attack his opponents themselves or demonstrate a lack of respect.  His target remains keenly focused on the theological matter before him and his convictions are clearly demonstrated.  Yet, even I who agree with his argument on the order of salvation and understanding of election and predestination at one point felt offended by his boldness, feeling sympathy for my Christian brothers and sisters holding the very theological position being utterly destroyed by the evidence.  However, as I continued to read and grew even more convinced by Scripture, I began to wonder why we don't feel this same sympathy for those to stand with Pelagius and works-based salvation, or for those who claim that Jesus is but one way to salvation? (Rather than the only way.)  It is a complicated matter, but through Custance thorough handling of Scripture as well as his research though history, I believe it is okay to take a stand against what Custance argues is an unbiblical position, without being mean or disrespectful to those who hold the position.  After all, Custance's overarching point of the entire book is that we must depend upon God's Word to dictate the truth rather than our desired outcomes driven from deep within our hope to hold on to misunderstood 'freedoms.'

Custance structures his book in six parts although Part VI is really more of a single-chapter conclusion and could have been set up as such, like the introduction was. Part I is an extensive journey from the New Testament writing to the Reformation.  Chapter-after-chapter this section is loaded with Scripture and lengthy quotes from the Church Fathers, philosophers, and various theologians.  The reader should greatly appreciate the size of the quotes, leaving the reader feeling that the primary matter was not taken out of context.  Some block quotes ran for an entire page or more.  Additionally, Custance did not shy away from the Scriptures that could be used to argue against his thesis or an examination of how these biblical passages have been understood throughout pre-reformation and reformation history.  His historical starting point is informative and enjoyable, but it also helps provide remarkable background before he ever introduces the infamous "TULIP."  And while it wasn't actually Calvin that articulated this acronym he did articulated the theological position as he saw it in the Bible.  That being said, it is clear that the doctrine was articulated long before Calvin, and had not Calvin been the front-man, Custance's historical survey makes it obvious that surely there would have been another championing this doctrine.  Part I, in and of itself is so convincing, one may not need to venture into Part II.  

Part II is a lengthy examination of the theology of grace.  It works through TULIP in structure but most points get multiple chapters.  While Part I likely could have been a stand-alone monogram, surely Part II would have been more than sufficient to stand alone as a book on the shelf.  It is extremely detailed, sometimes getting too bogged down in the minutia of the human condition, sin, and theological philosophy.  Part II is equally as loaded with Scripture as Part I, if not more so; and it may be that the extensive material was included for those who found doubt in what Custance so clearly presented from Scripture.  Custance is clear but gracious as he works through each of the 5-points of Calvinism.  He concedes the more difficult areas and confesses that the point of limited atonement depends less on Scripture than do the other points (although he does argue that with the Scripture of the other points, logic suggests that the atonement of Christ must be limited).    Parts I and II together could rival any book of the many I have on my shelf that cover this topic, some from very respected theologians.  By the conclusion of Part II, Custance's brilliance and wisdom clearly shine.

Parts III, IV, and V run a little shorter in length but serve to answer the practical questions that logically must come after Parts I and II.  Part III deals with the practical life application of this doctrine.  Significantly, one should find comfort in understanding this doctrine and see God's grace even more magnificently in light of it.  What then becomes or responsibility?  Custance dedicates and entire chapter to this question.  He also examines how we are to understand our Spiritual gifts within the Church in light of God's will.  Part V tackles the sticky questions of election and evangelism.  While Custance quotes extensively from J. I. Packer's little book Evangelism and the Sovereignty of God, I feel Custance answered this question better than Packer, and in greater detail (although he may have also used more pages to do so).  Part V deals with the fate of the non-elect.  In three chapters, Custance deals with hell and punishment.

My greatest criticism of The Sovereignty of Grace is Part V.  Custance concedes that he had very little conviction in this area and was still working it out himself.  As a result however, a book that stands so firmly on Scripture and bold proclamation all but concludes something that almost nearly explains away an eternal hell and punishment with the use of lexicons rather than Scripture.  What should catch the reader's attention immediately is how little Scripture appears in Part V compared to the previous four parts.  It was almost as if some biblical texts were intentionally avoided.  While I deeply respect Custance's desire to work this out, I am disappointed by Part V based on what I read in the previous four parts.  It should have been entirely left out of the work until Custance could stand as firmly on his argument and as boldly on his convictions as he does with the rest of the book, even if he would have come to positions and convictions I might disagree with.  (It is not his soft conclusions I am disappointed with, but the fact that he did not work through Part V with the same methodology as he did in the remainder of the work.)

A second criticism I have has nothing to do with Custance, but with the delivery method and marketing of the "out of print" work.  It can be purchased on the website and even read and quasi-downloaded for reading electronically, yet is is hidden away in a dusty corner of the internet and available in antiquated technology.  Had it not been for the caliber and wisdom of the man who introduced me to Aurthur Custance, I would not have searched him out and I certainly would not have got through the effort to read this book electronically as I did.  As easy and cheap as print-on-demand is today, as well as it's availability, this book should, no, this book must be made available by these means and maybe available on Kindle too.

This is a remarkable book and well worth the read if you can get your hands on a hard copy.  I highly recommend it!     



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1. The abnormal way this book was made available on-line makes it difficult to cite properly. Therefore, the reference may only point the reader to the 2001 edition of the on-line material title heading.

More on Ordination

Some time ago, I wrote on ordination.  Recent events and additional study has afforded me more opportunity to think about the topic and add some additional comments.

Although the practice of commissioning, setting apart, or ordaining is found in both the Old and New Testaments, I believe that the best understanding for Church operation today is found in the New Testament. There is a long tradition of ordination within many Christian denominations, yet the Bible must be our authority above tradition.  And interestingly enough, I don't think many of our traditions hold closely to what we find in the Bible, which is why I can use commissioning, setting apart, and ordaining as interchangeable words, whereas many traditions cannot. 

In Mark 3:13-19, Jesus choose and appointed twelve servants to do a number of tasks including preaching and casting out demons. Acts chapter 6 shows that seven servants were chosen to minister to the Church as deacons. Once identified, they were presented to the Apostles. The Apostles then “prayed and laid their hands on them” (Acts 6:6, ESV). An event recorded in Acts 13 shows that after worshiping and fasting, the Apostles were instructed by the Holy Spirit to “Set apart for me Barnabas and Saul for the work to which I have called them” (Acts 13:2, ESV). Here, God called and set apart two individuals for His appointed tasks. The Acts 13 passage continues, “Then after fasting and praying they laid their hands on them and sent them off” (Acts 13:3, ESV). We see that prayer and fasting came after God’s call but before sending Barnabas and Saul off to do the work for which they were called. A picture of submission to God’s call for Barnabas and Saul, unity among the body, and communal support, prayer, and encouragement is presented as the leaders laid hands on those called to a specific God-appointed task.

Therefore, it seems that a commissioning, setting apart, or ordination of a team or individual is a public recognition of God’s choice and calling for a specific ministry purpose, varying in qualifications, scope, duration, and authority. As we find in the Bible, this purpose may be as diverse as going ahead of Jesus and proclaiming the gospel in every town, leading as an elder, distributing bread, or embarking upon a missionary-church planting journey. Each of these callings served the church in different ways, for differing periods of times, requiring different qualifications, with different levels of necessary authority. And each of these tasks, some being more specifically defined while others less so, held criteria and qualifications that were to be met within the individual, primarily dealing with character. However, in every case, it is clear that ordination is nothing more than acknowledging a calling already set by God.

We often seek a single qualification for the role of ordination.  We ask questions like, "Who can be ordained?"  Often conversation turns toward the question, "Does this church or that church ordain women?"  The difficulty with these single issue questions is how much broad-brush thinking they require.  We need to take a deeper look at our definitions and the qualifications set for the various callings.  And within the proper definitions and qualifications, understand the reasons necessary for ordination.

The ministry of a deacon, for example, greatly varies from that of the elder, as does the ministry of many other ministers within specific Church related service. By God’s design, the qualifications and responsibilities are as equally diverse as the various callings. It is my understanding that called men and women of godly character may serve as commissioned ministers within the Church, still working under the leadership of the elders. Godly men and women who meet the qualifications of 1 Timothy 3:8-13 may serve the Church as deacons. And called, godly men who meet the qualifications 1 Timothy 3:1-7 and Titus 1:5-16 may serve in the leadership office of elder. All of the Lord’s faithful servants are equal in value, regardless calling, although he or she may be called to different ministries for the benefit of the Church and glory of God.  And when we view ordination in this light, it helps us solidly answer many of the questions that seem so divisive lately.


* The photo of "Ordination of a Bishop" was taken by M. Bastien is registered under a creative commons license and is used by permission.



Pray and Watch - Colossians 4:2

What's my evangelism plan?  How do we engage in evangelism at Risen Life Church where I'm a minister?  We Pray and Watch.  We pray specific prayers for the lost and watch for the opportunities God may provide. In general, we encourage people to pray for five people with whom they have some kind of contact, whether it's a family member, co-worker, neighbor, the lady poring your coffee, or whoever.  Then when those opportunities are presented, we faithfully and boldy act in ways appropriately called for with confidence in the gospel of Jesus Christ.  That's it; nothing fancy.



Many people hear this and say, "It's too simple."  They argue that there should be complex planning and training and books and tracts and so-on.  "Evangelism means we do hard stuff," they say.  "If we don't roll up or sleeves and get to work, people will go to hell," some even shout, trying to guilt God's people into doing the work God says he does.  It's interesting how often people would prefer to go under the power of their own steam rather than trusting God. It's our default position. (I find myself battling this thinking often as I tend to have the same desires.) It's amazing how little weight some 'evangelism programs' give to prayer.

But the Bible shows us how amazing prayer is.  We see that we are called to partner with God, not do the job apart from him.  Jesus builds his Church while we are asked to be faithful.  So we should be faithful and we must trust that he will build his Church.

I would like to encourage you to pray and watch.

Prayer is Relational



The Bible is full of prayers. Herbert Lockyer says, "Exclusive of the Psalms, which form a prayer-book on their own, the Bible records no fewer than 650 definite prayers, of which no less than 450 have recorded answers."[1] As early as Genesis 4:26 we read that "people began to call upon the name of the LORD." Recorded prayers allow the student of the Bible a glimpse of the prayers of others, at times providing the specific words and at other times only demonstrating that the individual engaged in prayer of some sort. Even communication between the Godhead—the Father, Son, and Holy Spirit—is made available to us in the written Word. Biblical instructions include praying often (without ceasing in fact), with faithfulness and hope, for others and ourselves, in line with God's will, with and without words, and by divine help. We're given specifics for which to pray. The prayers of the Pharisees are condemned, and we hear warnings about wrongful prayer. We even read about disciples learning directly from our Savior specifically about how to pray. Yet in a book loaded with prayers, there is no clear and obvious definition of what prayer actually is.

For centuries theologians have attempted to define prayer. They diligently examine the various prayers contained within the Canon as well as the instruction and teaching on prayer. Through their findings, they've come to an understanding of prayer and attempt a definition. For example, Wayne Grudem says, "Prayer is personal communication with God."[2] Millard Erickson argues that "Prayer is in large part, a matter of creating in ourselves a right attitude with respect to God’s will."[3] Appealing to Psalm 27:8, John Mueller suggests the definition is, "the communion of a believing heart with God."[4] And John Calvin, while not providing a clear definition of prayer, still says it is, "a kind of intercourse between God and men."[5] As varied as all of these definitions are, they all seem to get at the same thing: a relationship between God and man.

God desires to be in relationship with his creation. Nothing in the Bible could be clearer. In fact, the Bible itself—God's Word—is a merciful revelation intended as a mechanism of communication that draws us into a relationship with its divine Author. God is reaching out to us, calling us into a relationship with himself. Prayer is an important aspect of this relationship.

Jesus teaching was purposed to draw all men into a salvific relationship with the Trinity. Notice that Jesus proclaims, "Your Father knows what you need before you ask him" (Matthew 6:8); but James 4:2 says, "You do not have, because you do not ask" and 1 Thessalonians 5:17 instructs that we should "pray without ceasing." Is this some kind of contradiction? Why would God want us to pray if he already knows our needs? Because he wants a relationship with us! Jesus paints a beautiful picture of this relationship in Luke 11:9-13:
"And I tell you, ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened. What father among you, if his son asks for a fish, will instead of a fish give him a serpent; or if he asks for an egg, will give him a scorpion? If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!"
Do you see the relational factors in Jesus' plea? “Ask!” he says, as if almost begging. And look at the question and answer that follows. Father, children, good gifts. Jesus desperately wants his disciples to enter into this relationship and he wants them to pray.

Prayer is about a relationship with God.

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1. Herbert Lockyer, All the Prayers of the Bible: A Devotional and Expositional Classic (Grand Rapids: Mich, Zondervan, 1959), Publisher’s Forward.  
2. Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Grand Rapids: Mich, Zondervan, 1994), 376. 
3. Millard Erickson, Christian Theology, 2nd ed. (Grand Rapids: Mich, Baker Academics, 1998), 431.
4. John Theodore Mueller, Christian Dogmatics (St. Louis: Miss, Concordia, 1934), 428-429.
5. John Calvin, Institutes of the Christian Religion (Peabody: Mass, Hendrickson, 2008), 564.

Prayer is Partnering with God



God asks us to ask him for the things we need, yet he already knows what we need before we ask him. (James 4:2, Matthew 6:8 for example.)  This seems paradoxical.  Yet, God's desire is for us to partner with him; not because he needs us, but because we need him. 

When we pray, we are partnering with God. Prayer helps us join in God's mission and will. We see this in Genesis with guys like Noah, Abraham, and others.  How about the partnership with Moses in Exodus? Nehemiah? The disciples in the Acts?  God brought his people into his plan for their own good even though he did not need to.  Even today, God brings you into his plans as a partnership for your good. But it is important to remember that this is the most unequal partnership we could imagine.  We bring nothing to the table and God brings everything.  It's almost shocking that we hesitate to partner with God.  

Prayer is entering into a partnership with God. Be praying!

Christian Suffering 1 Peter 4:12-19

The Christian life is no bed of roses.  From time to time, followers of Jesus Christ face fiery trials and in these trials we sometimes find ourselves confused.  We ask questions like, "How can God let me suffer like this?" or, "Doesn't God even care that I'm suffering?" or maybe even, "Am I suffering because God is punishing me for something?"  In our times of difficulty, these questions become more than questions, they often become our way of inditing God.  But before we throw down accusations, we really aught to re-think Christian suffering.  

What often troubles us is why Christians suffer.  It's a serious questions and one worth wrestling through.  1 Peter 4:12-19 is one of the great texts that helps us come to a better understanding of God's will and purpose in our fiery trials. 

I recently preached on this topic at Risen Life Church in Salt Lake City.  If you're a Christian, you've likely suffered, are suffering right now, or will suffer sometime in your future.  If this is you, it is my hope that this sermon may be helpful to you. 

Christian Suffering -- 1 Peter 4:12-19

How Does the Kingdom Grow?

Books on missions and evangelism could fill libraries and bookstores, pastor's shelves and recycle bins.  Many of these books are very good, but I've found most the ones that I've read are more focused on a new plan.  Do we need a new plan?  These books talk a lot about Kingdom growth, but how does God's Kingdom grow?  The Jesus often discussed Kingdom growth and used illustration like light, seeds, and yeast.  He seemed to teach that the Kingdom grows one person at a time as God's people bring the light into dark places.



The above example is how the Kingdom could grow in Salt Lake City, Utah, but the idea applies everywhere in the world.  We are called to be light in dark places.  Our relationship with Christ should be spilling over everywhere we go.  Be filled with Christ and let your relationship with him overflow into all the places you go and wherever you find yourself.

Book Giveaway: Brothers, We Are Not Professionals

[Update: Jason Benson is our winner!  Thanks for participating.] 

Salty Believer Unscripted, the podcast, is giving one lucky winner a free copy of the newly expanded and revised, Brothers, We Are Not Professionals: A Plea to Pastors for Radical Ministry by John Piper.

This book is not limited to pastors, or just for brothers for that matter.  Many the chapters have great application for the Christian life.  You may read a review here or purchase a copy (if you don't win) here.

The winner will be chosen from the entries at random on March 5th, 2013, notified, and announced on a later podcast of Salty Believer Unscripted.  B&H Publishing Group will send a new paperback copy directly to the winner.  (The winner will be required to privately supply a mailing address upon notification.)

Contestants may enter by completing one or more of the 6 entry methods below.  Completing each individual method will count as one entry, but completing the same option multiple times will still only count at a single entry.  Completing multiple entry methods will increase your chances of winning.  Good luck!

To enter, complete one or more of the following:
1.  Visit SaltyBeliever.com and contact Bryan Catherman via the Contact Me form.  Let him know you'd like to be included in this book giveaway contest. 

2.  Visit EntrustedWithTheGospel.com and contact Jared Jenkins via the Contact Me form.  Let him know you'd like to be included in this book giveaway contest.

3. Share this book giveaway contest on Twitter. Click here to Tweet this contest on Twitter.

4. Share this giveaway contest on Facebook. Click here share this contest on Facebook.

5. Share a link on Twitter to the Salty Believer Unscripted podcast. Click here to Tweet a link to the podcast.

6. Share a link on Facebook to the Salty Believer Unscripted podcast. Click here share a link to the subscribe to the podcast on Facebook.