LET US FLEE FROM RELIGIOUS SYNCRETISM TO BETTER BUILD THE FUTURE OF THE CHURCH (Speaker: Dr Bchi Gnanchou) INTRODUCTORY

REMARKS Quoting Dr. Kato, Tite Tinou writes: The major challenge of African Christianity is theological. A church without theology, or whose understanding of God and His Word is shallow, stands on sinking sand. Today, one can proudly note that this issue is finding a radical solution, as everywhere in Africa there is an unprecedented openness to theological study and reflection among evangelicals. Theology is no longer labeled with mistrust, as was the case several years ago. However, there are nowadays other forms of danger and threats to serious evangelical theological study. These dangers and threats are both internal and external: Internal dangers have to do with clericalism, faith without historical foundation, denominational individualism. External threats include syncretism, secularism, ecumenism, universalism, and pluralism. Although each of these aforesaid dangers deserves to be tackled in a very detailed manner, we shall deal with only one in the course of our presentation: syncretism. Hence the justification of the topic of our workshop: Let Us Flee From Religious Syncretism To Better Build The Future Of The Church. The objectives are as follows: 1) to understand that the future of the Church is threatened, which is an end-time sign; 2) to become willing to identify these threats in order to rid ourselves of them; and 3) to commit ourselves to value divine truth to better consolidate the faith of Gods people. Such was also the Apostle Pauls objective as he wrote to Timothy (1 Timothy 4:1-16; 2 Timothy 3:15-17; 4:1-5). His concern was to encourage Timothy to safeguard the foundations of Christian faith in order to ensure a better future for the Church in view of the glory of God. Indeed, there is a future for the Church of Christ: qualitative growth in view of the Rapture in glory. This future must be built; this is the urgency of the moment (cf. 2 Pet. 3). Consequently, it is necessary for every leader to flee from (or to distance him/herself from) any form of religious syncretism. Therefore, we shall reflect upon the following issues in this presentation: The Nature and Origin of Religious Syncretism Tangible Evidences of Religious Syncretism within Christendom Pitfalls and Dangers of Religious Syncretism Combating Religious Syncretism I. THE NATURE AND ORIGIN OF RELIGIOUS SYNCRETISM

A. THE NATURE OF RELIGIOUS SYNCRETISM 1. Definition of the word religion The Latin term religio initially meant veneration of gods or, simply stated, superstition. But its meaning is actually broader. Religion is mans reaction to his human condition. In the face of difficulties in this earthly life, he seeks to understand the universe and his own existence to find meaning and a goal for his life. Ultimately, religion (according to the etymology relegere: to collect, examine, consider in a perpetual way, and religare: to bind, connect, attach together) refers to all the ways through which human beings are connected to the Supreme Being, God, as they carry out a perpetual search for the Absolute. Religion is the practical aspect, the implementation of theology, which is the communication of ways and means to reach God. Theology is the theoretical knowledge of God, whereas religion is the
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application of that theory as we practice our fellowship with God. John 13:17: "If ye know these things (theology), happy are ye if ye do them (religion). Proverbs 16:20: "He that handleth a matter wisely (theology) shall find good; and whoso trusteth in the LORD (religion), happy is he. 2. Definition of syncretism Syncretism is, first of all, the combining of several religions into a single one. It is also the mingling of African traditional and cultural beliefs and practices with biblical Christianity. With regard to the relationship between Christianity and African traditional religions, the tendency to dabble in syncretism is an unavoidable temptation. In fact, as a church searches for its own identity, it shall be faced with the relevance of its cultural heritage, which is perfectly incompatible with the nature of its faith. As one tries to assimilate them by all means, one is likely to fall into the traps of syncretism, which are theological and cultural compromises. Therefore, as the Apostle Paul indicated in his Epistle to the Galatians, every compromise of this kind undermines the liberating impact of the gospel of Christ (1:6-9) and deprives a Christian of his freedom and hope (2:11-21; 3:1-2; 5:1-12). B. THE ORIGIN OF RELIGIOUS SYNCRETISM: AFRICAN TRADITIONAL RELIGION (ATR) 1. Background of African Theology Immediate background: an aspect of the life of the African intellectual (the concept of Modern Africa) General background: characterized by the trauma of slavery; the humiliation of colonialism; a strong emphasis on traditional culture and religion; the struggle for political independence; neo-colonialism continued by economic exploitation; and frustrations concerning politics, authenticity, and development. 2. What is African Theology? According to Tite Tinou, The phrase 'African Theology' is ambiguous. A major part of this kind of wording is nothing but ethno-theology. It is as if one is trying to draft the theology of the encounters African peoples had had with God. According to John Kurewa, it is the study that endeavors to ponder on and to express Christian faith in African forms of thinking and idioms as they are experienced in African Christian communities. According to John Mbiti, it is a theological reflection and expression by African Christians. According to Agbeti, it is the interpretation of the sum total of African religious teachings, by presupposing a direct revelation of God to the worshippers of these religions. All of these definitions indicate the steadfast willingness to establish a theology founded on the Bible which takes into account the spiritual needs of African people, for an imported theology cannot touch the hearts of African believers because of its foreign character in language and culture. 3. The objective of African Theology Its purpose is to purify, by all means, Christianity of every form of connection with the West. It means granting the African a spiritual and moral identity. Hence, African Traditional Religion exalts African culture, religion, and philosophies. Moreover, it promotes not a personal salvation, but rather the idea of an exclusively community-based salvation. From the standpoint of African Theology, Christianity does not have the monopoly on revelation or salvation. According to Agbeti, Africans do not actually resist religion nor Christianity, but rather foreign methods used by Christians in Gospel outreach and their approach to national issues. The African feels that the western culture is being imposed on him under the guise of the Gospel. Some Christian politicians and African theologians react against a kind of biblical interpretation based on western criteria, without reference to local heritage and customs. For Agbeti, the term African Theology must therefore signify the interpretation of what the African religions have taught, presupposing a direct revelation from God to the worshippers of those religions. For in reality, the traditional African has a living experience with God quite distinct from the Christian experience. Moreover, in his opinion, the Bible is not the primary source of African Theology; it is rather Africa and its traditional religions. Add to this the approach of Philip Turner. His
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analysis shows that African theology has put an end to biblical Christianity, and announces syncretism and universalism. 4. Issues in African Traditional Religion ATR, whose context, nature, and objectives have been succinctly outlined, presents various problems for evangelical Christianity and for the spreading of the gospel in the African context. These include: a. The African peoples systematic and total rejection of the preaching of the gospel and therefore of Christianity, as it is considered colonialist and destructive of African identity. In this case, the missionary or preacher runs the risk of persecution and rejection such as that experienced by Paul and Barnabas at Lystra (Acts 14:7-19). b. The concealed proclamation of the inefficiency of Jesus Christs atoning work through the formulation of new concepts adapted to African beliefs. These concepts aim not only to render ineffective the entire scope of the atoning work of the Lamb, the only source of salvation, but also to deny the responsibility (committed willingness) of souls to see to their personal salvation and their spiritual and moral well-being, thus making them entirely dependent on others. c. Pretended adherence to Christianity without a clean break from the practices of African Traditional Religion. This is a hypocritical attitude that prevents true growth of the seed of the gospel in the lives of Africans. d. Open emergence of syncretism and universalism. At this stage, because Christianity is no longer considered the only means of salvation and therefore the unique holder of divine revelation, the door is opened to syncretism and religious compromise. This results finally in the corruption of the gospel message in order to please man. e. The deserting of most of the conservative and fundamentalist Christian community in favor of small groupings. This explains in large part the appearance and multiplication of sects and of independent African churches in which, in most cases, syncretism and universalism are common. II. TANGIBLE EVIDENCES OF RELIGIOUS SYNCRETISM WITHIN CHRISTENDOM

Various realities noted in evangelical Christian milieus indicate that syncretism has been applied. Here are several evidences: A. GURU LEADERSHIP STYLE 1. Authoritarianism. The guru leader is a hierarchical authority who holds excessive domination over the flock of God; here, the Lordship of Christ is usurped. This authoritarian leader harms the good progress of the work of God (see the case of Diotrephes in 3 John 9-11). 2. Tendency to become gradually deified, venerated, or worshiped by the faithful. This is contrary to the examples of the apostles Peter, Paul, and Barnabas, who refused such attitudes of reverence toward themselves (cf. Acts 3:12-16; 10:25-26; 14:11-18). 3. Self-glorification (or self-gratification). A self-glorifying leader uses his power and the things to which he has access for his personal ends, which may take the form of financial or material advantages (cf. Ezek. 34:2, 10). This exploitation for personal gain of particular advantages due to his position as leader betrays the trust placed in the leader. 4. Encouragement towards a passive attitude which gives no room for criticism. The reasoning of the believer is ignored or minimized (cf. 1 Cor. 14:20; Heb. 5:14).

B. CONCEPTS OF ANCESTRAL BONDAGE AND GENERATIONAL BLESSING 1. Ancestral bondage. Every Christians has in his spiritual and moral life demonic influences relating to realities in his earlier life and in his biological (family) relationships. 2. Generational blessing. Every good act that a Christian does during his time will have positive influences spiritually, morally, materially, and financially in his biological family for generations to come. This is the blessing component of the above approach, where the emphasis is on the curse. C. THE PROSPERITY GOSPEL 1. The technique used can be summarized in a single sentence: "God has acquired it, I can get it; hence by faith I am going to have it. (Peter Popov invites his listeners to wash with an anointed sponge, then to send money to his ministry, which will open the windows of heavenly blessing....) 2. The act of believing is considered to be more important than the object of faith (slogan: Have faith in faith and not in God). This is the principle of positive thinking or positive mental attitude (cf. Mark 11:22). This encourages a quick fix attitude and the seeking of instant solutions by reciting predetermined formulas and by positive thinking (cf. James 1:12; Phil. 2:22). 3. Salvation is centered on man and not on God, to whom men assign the role of servant of human interests. This is rejection of the sovereignty of God; here, man claims to be able to give orders to God for the immediate satisfaction of his human needs. 4. Various offerings and gifts are encouraged among the people with the philosophy of the placement of money, with the expression, Give and you will be blessed! This philosophy inculcates in the people a spirit of a simple consumer on a madcap search for material blessings (cf. John 6:25-27). Voluntary expression of piety in the recognition of and consecration of oneself to God is entirely suppressed (cf. Rom. 12:1; 2 Cor. 8:1-5). D. CONCEALED IDOLATRY OR WITCHCRAFT 1. Applying anointing oil on clothes, material possessions, garages, signs, etc. According to those who do this, the anointing oil is the Spirit of God mysteriously bottled in order to communicate the power of God physically. 2. Visualization (or incubation). This refers to catching by one's imagination the object he wants to attain, or to develop in oneself, through imagination, an image of Jesus. Visualization is a non-biblical practice and has been used in various forms of sorcery for thousands of years; it is something more than imagination that takes place in the man. Those who give themselves to this practice run the risk of opening themselves to demonic influences. E. HERETICAL PROPHETISM 1. Extra-biblical "new revelations, "new prophecies," and "new experiences considered equal to the Scriptures. One believes it is possible to add new chapters to the book of Acts (cf. Rev. 22:18). There is a tendency to create doctrines that are based on these new revelations rather than on Scripture. 2. Acceptance of all kinds of manifestations without discernment. (I would prefer to be in a church in which the devil and the flesh manifest themselves than in a church where nothing happens, declared Rodney Howard Browne, fervent defender of experiences and emotions.) 3. Emphasis on teaching and practices which are strongly channeled towards experience (the abandoning of Holy Scripture, the only infallible authority in matters of doctrine and behavior). Here, Bible verses are cited or used out of context to justify what one has experienced. 4. Imposition upon people to participate in obligatory fasts for a certain number of days, during which no one is to wash his body with water, nor brush his teeth, etc. NB: The elements of syncretism discussed above and which are in vogue in Christian circles today constitute a real danger for the future of biblical Christianity.
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III.

PITFALLS AND DANGERS OF RELIGIOUS SYNCRETISM

Syncretism is the source of many dangers and traps. Here are some of the pitfalls that should draw the attention every Christian leader who is conscientious and concerned about the future of biblical Christianity in Africa: A. WEAKENING OR REJECTION OF BIBLICAL CHRISTIANITY This is palpable evidence of both ignorance and rejection of the Bible as the inspired Word of God. The enemy lurks and infiltrates, seeking to undermine the foundations of the Christian faith (cf. Gen. 3:1-8; 1 Pet. 5:8; Jude 3; Rev. 2:20-23; 12:12). This is why in the end times many will abandon the faith and follow deceiving spirits and things taught by demons (1 Tim. 4:1). B. CORRUPTION OF THE GOSPEL This strips the gospel of Christ of its liberating impact (Gal. 1:6-9) and the Christian of his liberty and his hope (2:11-21; 3:1-2;5:1-12; see also the Letter to the Colossians: the identity of Christ and the efficacy of His atoning work are challenged). C. ATTRACTION OF MULTITUDES OF PEOPLE LOOKING ONLY FOR BLESSINGS OR MATERIAL RICHES, WITH NO TRUE COMMITMENT TO CHRIST (cf. John 6; Rev. 3:1b) D. CHRISTIAN LEADERS' DESIRE FOR HONOR AND RECOGNITION, EXPRESSED THROUGH ATTITUDES AND TITLES Many Christian leaders desire to be venerated by the people of God, to the detriment of giving the honor that is due to God alone. This is evidence that there is no limit to man's carnal desires; not only does he want to be like the Most High, but he aspires to place himself even higher (cf. Gen. 3:4-6, 13; Isa. 14:13-14). Such prideful attitudes confuse the faith of souls and hinder the progress of the work. NB: Doctrinal heresy is not a mere fantasy. It is rather a serious danger to the faith and service of the Church in these last days. Consciousness of this danger must motivate the servants of Christ to be more vigilant to avoid error and to fight for the cause of sound doctrine. IV. COMBATING RELIGIOUS SYNCRETISM

A. HAVE A GENUINE EXPERIENCE OF THE GOSPEL Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new. Now all things are of God, who has reconciled us to himself through Jesus Christ, and has given us the ministry of reconciliation (2 Cor. 5:17-18). According to Paul, the fact of being in Christ through receiving the gospel of God is demonstrated by three realities: 1. A new creation of God. This is not only the acquisition of a new spiritual and moral identity, but also the emergence of a new history or journey, and this by the sovereign act of God. 2. Old things have passed away. This is the liberation or deliverance from every element of the carnal, dark nature and of their negative influences. This is the first visible result of one's new identity acquired in Christ. 3. All things have become new. This is the expression of a new dimension of life and action spiritually and morally. This is the second visible result of one's new identity in Christ. NB: Only the individual, such as Paul, who has had this experience is able to fight against religious syncretism and help others to get rid of it (cf. Rom. 7-8; Gal. 3-5; Col. 3:1-10). B. KNOW THE SCRIPTURE AND THE PRINCIPLES OF INTERPRETATION One part of the task of hermeneutics (the art of correctly interpreting the Bible) is to determine the proper use of the Bible in regard to doctrine. This task takes on more importance when we realize that
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doctrine gives to the Christian faith its substance, form, and accuracy. Without doctrine, there is no knowledge. And, without knowledge, the people perish (Hosea 4:1-6). Doctrinal hermeneutics begins where general hermeneutics ends. This being the case, the interpreter of the Bible must follow the general principles of interpretation as the basis of his doctrinal studies. Here are some of the principles that govern doctrinal hermeneutics: 1. Approach the Bible as born-again people with the intention of making the truths of redemption understandable. a. This is the actual goal of every doctrinal investigation: to make clear the experience of personal salvation; i.e, to explain in the light of the Bible, as clearly as possible, the experience of redemption in all its significance (cf. Acts 2:11-36; 1 Cor. 15:1-4). b. Objective doctrinal investigation demands, before all else, that one understand the structure of the whole Bible with regard to Gods redemptive plan. i) Throughout the Bible, the Divine Author defends his Master Plan that is woven like a thread through all the writings. To help capture this thread of divine argument, the materials are grouped by sections or by sequences following the path of the revelation communicated. ii) In this way, the whole of the Bible forms a sort of skeleton or framework that we call the structure. The structure, says J. Blocher, is to a book what the skeleton is to a person: it is not always apparent, but it is there to allow movement and life. iii) To understand the thinking pattern of the author, it is necessary to know the structure of his text. For example, a narrator follows the development of time (chronological structure); a discussion of a thought follows a Hegelian scheme (thesisantithesissynthesis); the Epistles of Paul follow a structure called binary: dogmatic partpractical part. c. The structural outline of the Bible, the foundation of an objective doctrinal investigation, hinges on two major axes: i) First Axis: the two peaks of the Bible (Gen. 1 to 2 and Rev. 21 to 22). Remember this about the two peaks: What was initiated in Genesis 1 and 2 has a glorious ending in Revelation 21 and 22. The central thought or the fundamental truth drawn from this is: God wants to make for himself a universal and eternal family." Therefore, what was begun with the placing of the first human couple (Adam and Eve) in the Garden of Eden (Gen. 1:26-28; 2:18-25) will see its accomplishment or final fulfillment in the emergence of the spiritual couple, which is Christ and the Church, on the new earth (Rev. 21:2, 9; 22:17). ii) Second Axis : the great parenthesis between the two peaks (Gen. 3 to Rev. 20). The contents of this parenthesis include two essential elements: first, the original sin (reversal of the divine order) with its terrible consequences; then, the process of the plan of divine redemption (restoration). All of this great parenthesis is subdivided into four fundamental parts: (a)Initiated Universalist: Genesis 3 through 11. This part considers all of humanity at the beginning, and not a particular people. Two key people are found at the two peaks of this section: first, Adam and his immediate descendants, who were destroyed in the Flood because of their rebellion (Gen. 3-8); then, Noah and his immediate descendants, who were scattered at the Tower of Babel (Gen. 9-11). (b)Particularist: Genesis 12 through Malachi. In this part, the will of God to save and gather together all the scattered nations pushes Him to make His divine choice to use Abraham (Gen. 12:1-3). Thus only Abraham and his posterity were the people of Israel that God had chosen to bless all the nations of the earth. The story of these people constitutes the central element of this large section of the Bible, called the Old Testament (Gen. 126

Mal.). This particularist part, relative to the nation of Israel, the descendants of Abraham (with emphasis on the biological or genealogical or generational relationships), is just a parenthetical section whose only goal is to prepare the world stage for the universal Redeemer, who is Jesus Christ. (c) Christic: Matthew through John. The story of the earthly life of the Messiah (Jesus), not only is part of the "particularist" section (or second parenthetical section), but, more importantly, announces the universal dimension of the redemptive plan of God: Christ is born under the law to free Israel and all of humanity (cf. Gal. 4:1-7). Therefore, the coming of Christ Jesus accomplished two things in the plan of God: on one hand, it was the final outcome of the history of the descendants of Abraham; on the other hand, it inaugurated (or restored) by His atoning work the universal scope of God's plan (cf. Mat. 28:18-19; Acts 1:8; Rev. 5:1-12). (d)Restored and Fulfilled Universalist: Acts 1 through Revelation 20. The resurrected and glorified Christ is now the new Adam, having as His unique mission to manage all of humanity: He is the universal Christ (cf. Matt. 28:18; Acts 1 and 2). Here the application of the principles of salvation no longer follow the scheme of the particularist part, in which the scope was only genealogical (or biological or generational) (cf. Ezek. 18; Col. 2:8-17; 3:10). d. The study of each book must take into account the following elements: i) The intention of the author of the book

the foundation of the structure of the entire Bible e. Working from this exegetical outline, one discovers that there is a perfect relationship between all the books of the Bible. f. Although contexts vary from one book to another, and from one section to another, all of them align with the same thread of Gods thought: God is looking for a universal and eternal family based solely on the redemptive work of Christ Jesus, the Lamb of God (cf. Rev. 5:9-10). 2. Know how to deal with biblical facts or events and promises. a. Principles to follow in the interpretation of facts drawn from examples i) Establish a distinction between what the Bible portrays and what it approves. The fact of divine inspiration does not mean that all that is recounted in the Bible is the will of God. ii) Apply examples where the Bible reproves or approves them (cf. John 12:1-11; Gal. 2:11-14). Saul's rebellion, David's immorality, Judas' betrayal, and Ananias and Sapphira's lies are examples to censor. In contrast, Abraham's faith, Moses' obedience, and the Apostle John's love are qualities to imitate. iii) Remember that direct commandments given to individuals are not necessarily Gods will for all. Abraham was told to offer Isaac as a sacrifice (Gen. 22); Joshua was told to kill all the Canaanites (see also the words of Jesus to Peter in John 21:18-22 and in Matt. 14:28-19). Note: Unless the text authorizes it, no commandment given to others should be applied to our lives today. iv) Seek to discover the spiritual principle that governed the life of Bible characters. Hebrews 11 is a notable example to show how one can find the directing principle of a person's life. v) Note that, in order to apply these examples to our lives, we do not need a literal reoccurrence of the biblical event. For example, to be binding, a person's baptism does not
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ii) The connection or relationship of the book to the central thought of its section iii) The connection or relationship between the section of the book and the central thought to

need to take place in the Jordan River, nor must one have an upper room to participate in the Lord's Supper. b. Principles related to the use of biblical promises i) Note whether the promise has a universal application (cf. Rev. 22:17). General invitations are for all men, but invitations to pray or to receive special blessings are only for believers.

ii) Note whether the promise is personal. Acts 18:9-10 gives an example of a personal promise
that cannot be applied generally. iii) Note whether the promise is conditional. James 4:8 contains a human condition to fulfill before receiving the promise.

and their country. We must take into account the application of promises to our own lives. NB: Love for truth demands that the interpreter of the Bible be serious and honest in his investigations. The Holy Spirit will help him who wants to know the will of God and to obey it (cf. John 16:12-15; 1 Cor. 2:10-16). To conclude, let us remember that if heresy stifles faith and piety, sound doctrine consolidates and enriches them. In fact, the life and service of the Church, in these end times when spiritual seduction is rampant, depends absolutely on pure, worthy, unassailable, and balanced teaching (Titus 2:7-8). For this reason, You, however, must teach what is appropriate to sound doctrine (Titus 2:1). Do your best to present yourself to God as one approved, a worker who does not need to be ashamed and who correctly handles the word of truth (2 Tim. 2:15). If anyone speaks, they should do so as one who speaks the very words of God. If anyone serves, they should do so with the strength God provides, so that in all things God may be praised through Jesus Christ. To him be the glory and the power for ever and ever. Amen (1 Pet. 4:11). C. BELIEVE THE FUNDAMENTAL TRUTHS OF THE CHRISTIAN FAITH 1. I believe that the Bible is the inspired Word of God. The Scripture (Old and New Testaments) constitute the inspired Word of God and the revelation of God to man, the infallible rule of faith and of conduct of the Church in general and of the Christian in particular (2 Tim. 3:15-16; 1 Thess. 2:13; 2 Pet. 1:21). 2. I believe in a triune God, existing in three Persons. This refers to the unity of the one true and living God who is eternally existent by himself; the I AM who reveals himself as one in three Persons: the Father, Son, and Holy Spirit. He is the Creator of the heavens and the earth, the Redeemer of humanity (Deut. 6:4; Exod. 3:14; Isa. 3:10-11; Matt. 28:19; Mark 12:29; Luke 3:22; John 8:58). 3. I believe in the Deity of Jesus Christ. The Lord Jesus Christ is the eternal Son of God. The Bible declares: His incarnation through the virgin birth (Matt. 1:23; Luke 1:31,35; 1 Tim. 2:5; Heb. 10:5); His sinless life (Heb. 7:26; 1 Pet. 2:22); His miracles (Acts 2:22; 10:38); His atoning work as a substitute at the cross (1 Cor. 15:3; 2 Cor. 5:21); His physical resurrection from the dead (Matt. 28:6; Luke 24:39; 1 Cor. 15:4); His exaltation or glorification at the right hand of God the Father (Acts 1:9, 11; 2:33; Phil. 2:911; Heb. 1:3). 4. I believe that Man has fallen from glory. Man was created good, pure, and innocent, for God said, Let us make man in our own image. However, through voluntary transgression, man has fallen into sin, for which the consequences are not only spiritual death, which is separation from God, but also physical death (Gen. 1:26-27; 2:17; Rom. 5:12-21). 5. I believe in the salvation wrought by God through the man Jesus Christ. The only hope of salvation for man is through the atoning work of Jesus Christ, the Son of God (Acts 2:21-36; 4:12). Redemption is acquired through His blood. Indeed, He died for our sins, was buried, and rose again for our justification.
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iv) Note whether the promise applies today. There are promises that have to do with the Jews

6. I believe in the practice of the ordinances of the Church. These are water baptism by immersion (Matt. 28:19; Mark 16:16; Acts 10:17-48; Rom. 6:4) and the Lords Supper or communion (1 Cor. 10:1517; 11:17-34). 7. I believe in the Baptism of the Holy Spirit, of which the initial sign is speaking in tongues (Acts 2:48; 10:44-46; 19:6). 8. I believe in the Gifts of the Holy Spirit and divers ministries according to the New Testament (1 Cor. 12; Phil. 4:11-12). 9. I believe in divine healing, that is, the deliverance from sickness, obtained by the sacrifice of Jesus Christ at Calvary (Isa. 53:3-4; Matt. 8:16-17; Mark 16:18; James. 5:14). 10. I believe in sanctification. Sanctification is an act of separating oneself from evil in all its forms; it gives to the believer holiness in life and thought, word and deed (Rom. 12:1-2; 1 Thess. 5:23; Heb. 13:12). 11. I believe in the Church of Jesus Christ and in its Mission. The Church is the glorified body of Christ, the habitation of God by the Holy Spirit, having as its specific mandate the accomplishment of His Great Commission (Matt. 28:19). 12. I believe in the premillennial Second Coming of the Lord Jesus Christ. The premillennial Second Coming of Jesus Christ himself constitutes the blessed hope given to every believer (1 Thess. 4:13-17; Rom. 8:23; Titus 2:13; 1 Cor. 15:20-24, 51-57; Rev. 20:4-5). 13. I believe in the millennial reign of Christ. The Second Coming of Christ includes the Rapture of the saints and will be followed by the visible return of Christ with His saints to reign over the earth for a thousand years (Zech. 14:5; Matt. 24:27, 30; Rev. 1:7; 19:11-14; 20:1-6). 14. I believe in the final judgment. There will be a last judgment reserved for the wicked, who will be resurrected to be judged according to their works (Matt. 25:46; Mark 9:43-48; Rev. 19:20; 20:11-15; 21:8). 15. I believe in the reality of the new heaven and the new earth. But in keeping with his promise we are looking forward to a new heaven and a new earth, where righteousness dwells (2 Pet. 3:13; cf. Rev. 21:1-4, 22-23). NB: We receive the entire Bible as the inspired Word of God and we cling to the evangelical faith, far from Modernism, Higher Criticism, the New Theology, and all that would tend to separate us from the faith based on Jesus, the Christ, the Son of God. We condemn all extravagance and fanaticism in any form and proclaim the whole gospel in its simplicity and its eternal power, and in absolute confidence in all its scriptural declarations. D. SHOW OBJECTIVE SPIRITUAL DISCERNMENT The use of spiritual discernment is proper for mature Christians who take care to preserve sound doctrine (Prov. 14:15, 18; 1 Cor. 14:20; Heb. 5:14). The reality of spiritual syncretism that characterizes the religious world absolutely requires this discernment. Here, therefore, are some principles to apply. 1. Four fundamental criteria of good discernment According to John Wesley, there are four basic criteria that help us to examine all doctrines and practices which the Bible does not make explicit. These are: a. Scriptures: What does the Bible say about the issue?

b. Christian tradition: What about the history of the Church? (Examine the official position of the c. Experience: What about experience? Is it the same universally? Or is it simply personal, as
purely isolated cases?
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Church since the second century, through the time of the Reformation and to our days: see the practice of the traditional and evangelical Protestant churches.)

d. Common sense: What does Christian common sense say?

2. Ten universal and essential tests a. The test of God. Is God acknowledged as the unique God of the Bible, the only true God; the God who is also the Almighty Creator of Heaven and Earth; the God and Father of our Lord Jesus Christ; the God whom the Scripture presents as being in three distinct Persons yet coequal, co-substantial, and co-eternal: the Father, the Son, and the Holy Spirit? (Cf. Gen. 1:1; John 1:1-3, 14-18; 5:17-44; Matt. 28:19; 2 Cor. 13:13; 1 John 5:20.)

b. The Christological test. Is Jesus Christ exalted as the only eternal Savior, the eternal Son of God?
Is He considered as the ultimate revelation of God? How is His life, teaching, death, resurrection, glorification, and His imminent return considered in conduct and preaching (or teaching)? (Cf. John 1:14-18; Heb. 1:1-3; 1 Cor. 2:1-4; Phil. 3:18-21; 2 Pet. 3:1-9.)

c. The biblical test. Is the Bible preached or taught? Is it the infallible, final authority in matters

relating to conduct and doctrine? Is it correctly interpreted? Are the different contexts of a passage quoted considered with respect? Is there any addition or subtraction or distortion of the Word of God? Is the entire Bible (OT and NT) accepted as the inspired Word of God? (Cf. Matt. 5:17-20; 2 Tim. 3:14-17; 4:1-2; 2 Pet. 1:20-21; Rev. 22:18.) encouraged)? Is there any emphasis on the double aspect of love: love for God and love for the neighbor? Is Christ presented as the goal in the life of every believer? (Cf. Exod. 20:1-17; Matt. 22:37-40; Gal. 5:13-16; Phil. 3:10-14.) it aspire to purity and a genuine spirituality? Are there any signs of legalism and shallow ritualism in its nature? (Cf. John 4:23-24.)

d. The test of moral love. Are the noble moral values of the OT and NT respected (proclaimed and

e. The test of spirituality. Is the group committed to following the leading of the Holy Spirit? Does f. The test of freedom. Does the group provide true freedom to individual members? Do the

religious leaders allow members to have their own opinions and points of view? How do leaders submit to correction and discipline? faith? Is it sectarian, rigid, and narrow minded? Is it too liberal or tolerant to the point of becoming harmful? Is it attached to the fundamental truth that states that one is saved only by grace and faith and not by the merit of works? and political needs (peace, freedom) of mankind? Are the leaders practically doing anything at all to provide a solution to the painful realities of poverty, sickness, and injustice? announced false prophecies or have been guilty of a carefree prophetic dogmatism?

g. The test of the Church. Does the group align itself with the continuation of classical Christian

h. The socio-political test. Does the group have an interest in the social well-being of individuals i. The test of prophecy. Have the leaders been false prophets, in the sense that they have j. The test of reason. Does a given idea or practice seem reasonable and in accordance with the

path of wisdom and truth? Are specific statements made by groups or individuals true? Does the group exaggerate too much at times? Do the leaders admit their mistakes when they make them?

Aside from the evaluative criteria treated above, here are seven things to know about the ministry of the Holy Spirit, in contrast with the activity of seductive spirits: a. The Holy Spirit will always glorify the Lord Jesus Christ and Him alone (John 16:12-15; 1 Cor. 12:1-3). Any spirit that draws attention to its own manifestations or to the person using it is not the Holy Spirit.
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3. Seven truths about the Holy Spirit and His manifestations

b. The Holy Spirit will always act in perfect harmony with the Word of God. Any spirit that brings
new ideas, new revelations contrary to Scripture, or strange and bizarre manifestations is not the Holy Spirit. advance prudently and will never make him accept something that does not agree with the Bible. A seductive spirit, on the other hand, will become angry when the believers asks questions or seeks to examine all things in the light of Scripture, as did the believers in Berea (Acts 17:11). on the other hand, uses any person with a cunning personality. Seductive spirits look for men and women who have an attractive personality, who appeal to the flesh, and who lead people into pleasurable experiences. Seductive spirits instead will make them dependent on unstable emotions and give them a thirst to continually have the latest and newest spiritual experiences that are in vogue in the church. the faith and a consecrated member of the Church (Eph. 4:11-16).

c. The Holy Spirit will always lead the believer to test His work or revelations. He will make him

d. The Holy Spirit will use sanctified vessels to manifest the glory of Jesus Christ. A seductive spirit,

e. The Holy Spirit will lead the believer to have an increasing thirst for Christ and His Word.

f. The Holy Spirit will lead the believer to grow in the Lord, to become a Christian firmly rooted in g. The Holy Spirit will lead the believer to live a holy and consecrated life. Seductive spirits will

always provide him with the necessary excuses to stay lazy, superficial, and negligent in his faith (2 Pet. 2:1-3).

E. IMMERSE YOURSELF IN THE GUIDING PRINCIPLES OF CONTEXTUALIZATION 1. What is contextualization? Generally speaking, the term means communicating the Gospel in terms that are understandable and relevant to the audience. It comes from the word context, which has its root in the Latin contextus. In literature, the word context designates what comes before and after a word, a sentence, or a paragraph and which helps fix the meaning or the circumstances in which an event takes place. Contextualization, then, permits concepts and methods to be adapted to a particular historical situation. According to Wilbur ODonovan, contextualization is the applying of Gods truth to local culture. This is very necessary in Africa today. According to Tite Tinou, a good contextual approach takes seriously both the biblical text and the cultural context where the message is proclaimed. It is the act of making biblical Christianity more current in an African context. 2. Three concepts similar to contextualization a. Indigenization: transference (or translation) of Christian faith into the forms and symbols of any given culture

b. Inculturation: an interaction and assimilation between two cultures; this term refers to the
correct manner of living and sharing ones Christian faith within a particular context and culture.

reflects the kingdom of God. 3. The objective of contextualization Contextualization is the willingness to adapt Gods message to all cultures and worldviews (cf. Acts 15:13-21). Don't forget that the revelation from God was communicated to man in the context of a culture and language with a full sense of meaning and significance. It is our task to first discover this understanding without changing the intentions of the author who is speaking to his audience in the
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c. Transformation: an emphasis on the change of a particular society into one that adequately

culture and realities of the biblical period, then from there to make an objective application in the different cultures, with appropriate language. 4. Areas of contextualization Contextualization has three different areas of adaptation which are separate but connected to one another. The last two have been the sources of problems among the participants in this process. a. Communication-adaptation: knowing how to select an appropriate language to convey or communicate the biblical truth in a given culture without distorting this divine truth. In this case, it has to do with facilitating the understanding of the target people (cf. Acts 2:4-12).

b. Convert-adaptation (cf. 1 Cor. 7:17-24): Here Paul encourages every convert to strive to keep
his first family or social status; however, he does not suggest that a convert should remain attached to his old religious practices.

missionary preacher should endeavor to be close to the people by adapting or conforming to certain cultural realities whose content is in accordance with the principles of Scriptures: respect for civilian and religious authorities, relevant clothing, etc. (cf. 1 Cor. 9:19-23). 5. Christ's Incarnation: the perfect model of contextualization Here is the fundamental principle relating to contextualized divine truth. In fact, Christ became a human being (the word made flesh) for two essential reasons: 1) to reveal God the Father to humanity (cf. John 1:14-18; 14:6-11); and 2) to offer himself as a sacrifice for the atonement of sin (cf. John 1:29; Phil. 2:5-8). According to Willowbanks report, the incarnation of Christ is the most spectacular example of cultural identification in the whole history of mankind. a. Indeed, every aspect of Christs life depicted in a dynamic manner the practical reality of that identification (cf. Matt. 20:28; John 13:1-17; 21:9, 12-13). John Stott expresses this in moving terms: The Son of God did not stay in the tranquil security of His heaven, indifferent to the sin and to the tragedy of man. He broke into our world. He stripped himself of His glory and voluntarily humbled himself to serve. He took on our nature, assumed our life, faced our temptations, shared our pain, felt our wounds, carried our sins, and underwent our death. He entered deeply into our human nature. Never did He hold himself aloof from those that He could have avoided. The pariahs of society, He made His friends. He touched the untouchables. He could not have been more united with us than He was. He knew total identification, that of love.

c. Messenger-adaptation: For a preacher to better present the gospel to a particular people, the

b. This is the mission model that Christ passes on to His disciples. For He says, as my Father hath
sent me, even so send I you. (John 17:18; 20:21). Among the apostles, Paul, from his writings, was the one who most translated the principle of incarnation or identification in his service: Unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under that law, that I might gain them that are under the law.... To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some (1 Cor. 9:19-22).

followers of me, even as I also am of Christ (1 Cor. 11:1; cf. Phil. 2:5-8). In fact, writes John Stott, every true mission is an incarnational mission. It demands identification without losing identity. That means entering into peoples lives, as Christ entered into our own, without renouncing our Christian convictions, values and principles. 6. The way to an understandable and effective contextualization For contextualization to be effective, you must follow this process: a. Define the cultural issue or problem that must be dealt with.
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c. Like Paul, our mission in contemporary times should be modeled on that of Christ: Be ye

b. Determine what the Bible says about it. c. Identify what the culture says about it and why. d. Determine the similarities and the differences on the issue between the biblical and the local
contexts.

e. Envisage how you will apply to your culture what the Bible states on the issue. f. Consider how you can influence your fellow citizens to change their worldview and beliefs to
adopt Gods point of view of the issue in question. lives to the will of God on the issue in question. changes.

g. Consider how you can influence your fellow citizens to change their practices to conform their h. Decide on the measures to be taken to help your fellow citizens to implement the necessary i. Decide what strategy your local church should adopt to encourage your fellow citizens to
implement necessary changes. F. BE READY TO PROCLAIM A GENUINE HEART-TOUCHING BIBLICAL MESSAGE The true foundation of the Church is the message that touches and transforms hearts (Acts 2:37: When the people heard this, they were cut to the heart and said to Peter and the other apostles, 'Brothers, what shall we do?') On the Day of Pentecost, the Apostle Peter addressed the noisy crowd with a solemn speech. This speech shook up each and every listener. They were profoundly touched to the point where they cried out, Brothers, what shall we do? The result was overwhelming and indisputable: around three thousand people turned to the Lord (v. 41). Today, the unbelieving world, as well as the people of God, have a great need to hear such messages in order to be saved and edified in the ways of the Lord. Every serious preacher must long to utter such speeches for the great benefit of the kingdom of God. Unfortunately, many modern preachers revel in vain and profane messages that harm the progress of the work of God (cf. 1 Tim. 1:6; Titus 1:10). The Apostle Paul invited his young co-worker Timothy to avoid such discourses at all costs and to distance himself from those who promote them (2 Tim. 2:1418). This is also our objective in this study. Consequently, concerning the message (a sermon or a teaching) that touches and transforms the heart, we ask: What makes such a message? What are its essential characteristics? A true message or sermon that touches and positively affects the heart has four principal characteristics: 1. It is a message proclaimed under the inspiration of the Holy Spirit. Every preacher, following Peter's example, must have first experienced a profound work of the Holy Spirit in his own heart. Such a deep work has two parts: first, an authentic experience of regeneration (or new birth) as a result of a personal encounter with the risen Christ (John 20:22; Acts 1:3; cf. 2 Cor. 5:17-20); second, an authentic infilling of power from the Holy Spirit (Acts 1:4-5, 8; 2:1-5). It is on this condition that he can speak with anointing. 2. It is a message founded on the Holy Scriptures. Every preacher, following Peter's example, must show a profound knowledge and notable mastery of the Holy Scripture, which is the Bible, the Word of God. He must above all present correct interpretation and good application (Acts 2:16-21, 25-28, 34-35). Let us not forget that [saving] faith comes by hearing, and hearing by the world of God (cf. Rom. 10:14-17).

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3. It is a message whose content is uniquely focused on the Person and atoning work of Jesus Christ. Every preacher, following Peter's example, must know in a profound way, through personal experience, the person of Jesus Christ and the scope of His redemptive work. Concerning Jesus Christ, there are four essential elements presented here which constitute the focal point of the message (or sermon) that touches and transforms hearts: a. The incarnate life (or historical figure) of the Son of God (Acts 2:22). A heart-touching sermon always proclaims the origin and divine nature of Jesus Christ. He is God revealed in human form; He is the word made flesh (John 1:1-2, 14; 14:8-11). It is only on the basis of who He is (His divine nature) that anyone who believes on Him receives eternal life (John 1:12-13; 3:16; 8:23-24; 20:30-31; 1 John 5:20).

b. His atoning death (Acts 2:23). A heart-touching message always proclaims the reality of the

atoning sacrifice of Christ Jesus, the Lamb of God that was slain (cf. John 1:29; Gal. 3:1). Yes! Christ, through His sacrifice, has canceled the charge of our legal indebtedness, which stood against us and condemned us; he has taken it away, nailing it to the cross. And having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross (Col . 2:14-15). It is only in the death of Christ Jesus that the realities that dominate all humans here on earthsin, sickness, the influences of darkness, curses, death, etc.are conquered and broken. reality of the resurrection of Christ Jesus (cf. 1 Cor. 15:1-4); for, according to Paul, if Christ has not been raised, our preaching is useless and so is your faith (1 Cor. 15:14). The resurrection of Christ, the only foundation of hope for the future, means simply this: the atoning sacrifice of Christ for the sin of man has now been accepted by the Heavenly Father; consequently, death (the consequence of sin) is conquered, along with the devil and his demons (cf. Rev. 1:17-18; 5:1-14). Thus freed from sin and the influences of darkness, the man who is in Christ can enjoy the divine life here on earth (2 Cor. 5:17; Eph. 2:1-7) and throughout eternity (1 Cor. 15:20-28; 42-57; Col. 3:1-4; 1 Thess. 4:13-20).

c. His victorious resurrection (Acts 2:24, 30-32). A heart-touching message always proclaims the

raising of Christ Jesus to heavenly glory. Indeed, as the result of His humiliation in death and of his victorious resurrection over darkness, Christ has received from the Father all power and all authority over all things; He is forever the Lord of lords, the King of kings, the universal Determiner of the destiny of all humanity and of all the universe (Matt. 28:18; Phil. 2:9-11; Heb. 1:1-13; Rev. 5:1-14, 19-22). NB: A sermon or teaching that fails to proclaim or that corrupts one of these four truths cannot touch hearts and lead souls to a genuine life in Christ. 4. It is a message targeting a particular audience. The particularity of this audience is demonstrated by two elements that any preacher who seeks to reach hearts must take into account: a. In Acts, the audience was drawn and inwardly prepared by the Holy Spirit (Acts 2:6), after several days of persevering prayer addressed to God by the 120 disciples gathered in one accord in the Upper Room (1:13-15; 2:1). Likewise, every preacher, following Peter's example, must commit himself to a life of intense prayer before God before preaching the Word before a group.

d. His glorification (Acts 2:33,36). A heart-touching message always proclaims the reality of the

b. The audience was directly targeted, called upon, and challenged by Peter (2:14, 22-23, 29); in

the same way, every preacher must initiate a face-to-face encounter with his listeners through asking specific questions, with the sole purpose of challenging and engaging them in reflection.
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Preaching that touches and positively shakes up hearts before God and for God, such is the true foundation that determines both the quality of life and the future of the true Church of God. Every preacher has received from God the ministry of the Word for this end (Acts 6:5); he is challenged by various factors, signs of the end times, to preach the Word at all times, whether favorable or not (2 Tim. 3:1-5; 4:1, 3-4). That being said, the preacher must watch and continue to preach so as to touch hearts with a view to hastening the salvation of the multitudes. This is the essence of the call to preach the gospel that establishes a true family for God. G. AVOID LIBERAL EUCUMENISM AND TOLERANCE He that walketh with wise men, shall be wise, but a companion of fools shall be destroyed (Prov. 13:20). Be not deceived: evil company corrupts good morals. Awake to righteousness, and sin not; for some have not the knowledge of God. I speak this to your shame (1 Cor. 15:33-34). If anyone teaches otherwise and does not agree to the sound instruction of our Lord Jesus Christ and to godly teaching, they are conceited and understand nothing. They have an unhealthy interest in controversies and quarrels about words that result in envy, strife, malicious talk, evil suspicions and constant friction between people of corrupt mind, who have been robbed of the truth and who think that godliness is a means to financial gain (1 Tim. 6:3-5; cf. 2 Tim 2:14-22). 1. Beware of liberal ecumenism or bad company! The word ecumenism derives from the Greek oikoumene, meaning inhabited world (Luke 4:5; 10:18; 21:26), or the whole inhabited world (Luke 2:1). Hence, any gathering of inhabitants from several geographical areas is ecumenical in a broader sense (see the Councils of the Church in the 1st century). In the 19th century, the term took on a technical sense of a specific effort in view of uniting several sectors of Christendom. It is a gathering together of Christians from various denominations. It is in this sense that, in modern ecumenism, the term is used to refer to brotherhood meetings uniting Catholics and Protestants. This brotherhood is based on the notion that the differences between Christians of diverse denominations are of no importance, as long as they can eat and talk together. This type of ecumenism is generally linked to enterprises such as the translation of the Bible, its study, evangelism, works of compassion, according to the atmosphere of the moment and the place. Obviously this phenomenon is more and more at work in Africa. The danger inherent in liberal ecumenism is the total absence of interest in doctrine. On this issue, Dr. Kato writes the following: Unlike the authentic ecumenism of the Councils of the Early Church, current ecumenism betrays the doctrine, on the pretext that doctrine divides, while service unites. He continues by indicating that for the advocates of ecumenism, unity by all meansor almostis the best that the Christian Church could ever have. Therefore, every group that refuses to adhere to this liberal ecumenical vision is immediately labeled separatist, sectarian, and non-cooperative. 2. Should we be tolerant or intolerant? Tolerance is the most precious virtue in Western culture, but unfortunately, it is often very badly defined. According to John Stott, there are three types of tolerance: a. Legal tolerance. This ensures that the law protects the rights of religious minorities effectively, in particular freedom to profess, practice, and propagate ones religion. Christians must be at the forefront of this fight.

b. Social tolerance. This demands the respect of people, no matter their ideologies and positions,
and encourages neighborliness. Every Christian should defend and cultivate such a virtue.
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Because all men are Gods creatures and carry His image, consequently they are called to live in good intelligence.

c. Intellectual tolerance. This is the cultivation of such a broad mind that it is able to put up with all
opinions, be they true or false, without the ability to detect what is necessary to reject. Obviously, this is not a virtue. This is a fault of people devoid of morals. This attitude leads to anarchy and confusion about truth and falsehood, good and evil. Every Christian who has total faith in the truth and goodness revealed in Jesus Christ cannot accept such a tolerance. On this issue, William Temple says, Christianity is a deeply intolerant religion.

H. PROMOTE CHRISTIAN HOPE 1. What is Christian hope? The fundamental goal of the revelation of the person of Jesus Christ and His atoning work (His death, resurrection, and glorification), is to offer eternal life to mankind, connecting man to the Divine through the experience of the new birth (John 1:12; 20:30-31; 1 John 5:20). Such an experience places every man and woman before the living and glorious hope, which is the ultimate entry into eternal glory when the trumpet shall sound (cf. 1 Thess. 4:13-20; 2 Pet. 3). 2. This hope needs to be promoted a. Beyond material riches and earthly glories, which are temporary, being related to time and space. Their temporal character makes them, first, obvious signs of the goodness and grace of God toward mankind in order to strengthen his faith; second, simple working tools to advance the kingdom of God here on earth; and finally, the means of reminding us of the brevity of earthly life. patient. He must not allow his faith in God to be shaken. Rather, he must cultivate in his heart the hope of eternal glory which comes with the return of the Lord in glory (cf. Matt. 24:3-14; 1 Thess. 4:13-18; Heb. 12:1-3). This is why every conscientious Christian leader should seize every trying and difficult situation in his daily life as an opportunity to better direct the faith of Gods people toward what is essential and eternal (cf. John 14:1-27; Phil. 1:12-24; 1 Pet. 1:3-9; 4:12-19; 5:10-11). GENERAL CONCLUSION At the end of this study, it is advisable to remind ourselves that faith is the main issue in these end times. If the Enemy is out to destroy it by various means, including syncretism, God is concerned with its survival and works to consolidate and enrich our faith by sound doctrine (cf. Luke 22:31). The responsibility (or the fight) of the Church in general, and of every Christian leader in particular, in these end times when seductive spirits are rampant, is to adhere to the ultimate revealed truth. That is, he must earnestly contend for the faith once delivered unto the saints (Jude 3). This noble fight must be carried out through pure, worthy, irrefutable, and balanced teaching (Titus 2:7-8) as well as an exemplary life (2 Cor. 4:1-6; 1 Tim. 4:12-16) in order to preserve the foundation of biblical Christianity on the African continent. To this end, the following principles should be taken into account by everybody: 1. Let us restore the supremacy of the Word of God, the unique authoritative source in matters of faith and doctrine, in our preaching, teaching, and daily life (cf. Ezra 7:10; 1 Tim. 4:6, 13-16; 3:14-17; Titus 2:7- 8). No other literature, Christian or not, may take the place of the reading, meditation on, and study of the Bible in the life of the Christian leader.

b. In the face of tribulation, disorder, and the influx of false teachers. Every Christian should be

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faith is concerned. We must not put the most important things in second place. Don't see as goals the things that God in His grace has given us to know Him better, for they are only instruments. extra-biblical revelations, even on false prophecies. We must once again, as if for the first time, emphasize the exclusive truth of the Word of God.

2. Let us take heed to the importance of every biblical truth as far as the comprehensive revealed

3. Replace error with truth. Numerous teachings in Pentecostal or charismatic contexts are based on 4. Let us be careful not to be sidetracked by appearances. False doctrines today wear many

sophisticated disguises as they approach the true children of God. Never trust a preacher or a leader if he presents non-biblical points of view, telling us that he teaches a good part of the truth. Such a teacher is precisely the man who can harm us. Poison is always more dangerous when it is administered in small doses and mixed with good food. Take care therefore not to be fooled by the apparent sincerity displayed by many promoters and teachers of false doctrine. demands that we listen not only to all the teachings of the Bible, but also to Church history (cf. John 4:38; 2 Tim. 1:3-5; 2:2; 3:10-17). No Christian leader should be ashamed of his evangelical heritage, because it flows from the gospel of Jesus Christ.

5. Let us maintain the evangelical and apostolic tradition in view of ensuring its continuation. This

does not have a biblical foundation must be rejected (cf. Rom. 10:17; Heb. 12:1-3; 2 Cor. 13:5). Don't forget that all genuine faith, that which is pleasing to God, lies within the limits of the Holy Scripture and not below nor beyond.

6. Let us restore the objectivity of faith in Christ. This means that every subjective experience that

7. Let us restore and maintain the reality of the sanctity of life and of behavior with a pure conscience toward God and toward our neighbor (cf. 1 Tim. 1:5-6, 19-20; 4:12; 5:22; 6:11-16; 2 Tim. 2:15-22). 8. Let us restore true unity based on the truth, seeking the company of people having the same doctrinal convictions and positions as ourselves and who live by a holy moral standard (cf. 2 Tim. 2:22; 3:5b, Titus 3:10-11; 2 John 10-11).

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