John Ritenbaugh, reflecting on the thesis of Eric Hoffer's book, The True Believer, agrees that all mass movements share a cluster of similar characteristics. Although Herbert W. Armstrong, through his advertising acumen, was able to create in a peoples' minds a hope for radical change for their personal benefit, that hope was not for material, but for spiritual benefit, separating it from all other mass movements. Herbert W. Armstrong transferred his advertising skill from marketing products to teaching truth of God, unlike those peddlers of the 'Prosperity' gospel, who promise material blessings right now. When people begin to lose interest in what originally gave them hope, the movement is in danger of dying. Much of the apostle Paul's admonition was to remain steadfast in the faith. The Prophet Haggai issues an appeal for funds to repair of the physical temple when the people were apparently living in prosperity. Haggai suggests that, because their interest in spiritual priorities had waned, their prosperity was not bringing them frustration instead of satisfaction. As the world's system is crashing, it becomes easy to fall into the mindset of the people of Haggai's time, working increasingly harder, but not living by faith. We must not become indifferent to God due to world events. If we step out on faith, God promises blessings will accrue. Realizing that God is the source of all our prosperity, we must choose where our real treasure is.
John Ritenbaugh, reflecting upon the death of Billy Graham and his impact on American religious culture, comments that some have dubbed Billy Graham as "America's pastor." Four traits that endeared him to people were his 1.) persuasive oratory, 2.) courage, 3.) morality and 4.) humility in the face of immense influence. Some commentators have suggested that he preached to more people than any other evangelist. However, when assessing this claim against the impact of Herbert Armstrong, its veracity is doubtful. Herbert Armstrong began preaching long before Billy Graham came on the scene, using the medium of radio before it was forced to compete with television as a tool of mass communication. His current-event driven message was a blend of news and doctrinal truths. People had never heard anything like this before. As God began providing funds, Herbert Armstrong began to utilize multiple powerful, clear-channel stations in North America, thereby blanketing the entire continent with God's truth every night. God subsequently opened doors in Europe, Australia, New Zealand and Africa, facilitating a virtually world-wide effort. Looked at in terms of numbers, the impact of Herbert Armstrong was far greater than that of Billy Graham.
Austin Del Castillo, recalling his reaction to several encounters he had with evangelical "Jesus Freaks" year ago, with their saccharine "Have you given your heart to Jesus?" approach, remembers that their behavior seemed syrupy, making him extremely uncomfortable. Because Protestants have seemingly denigrated God's Law and championed Jesus Christ as the liberator from its so-called bondage, the late Herbert W. Armstrong emphasized God the Father, seemingly de-emphasizing the role of Jesus Christ as the betrothed fiancée of the Israel of God—that is, Church. It behooves God's called-out ones to recognize Jesus Christ as providing the access to God the Father, the Way and the Life. The vine and branch metaphor suggests that we are to form an intimate relationship with our Bridegroom. We need to please our fiancé, trying to do what He wants and refraining from what He hates, in contrast to those 'Christian' organizations who claim to love Him but which do not obey Him.
David F. Maas: In the previous essay, we learned that God, in His supreme wisdom and sovereignty, carves out a singular role for rejects, off-scourings, and castaways. ...
Mark Schindler, establishing some foundational principles that God does not create chaos and confusion, but has re-established order after Satan's rebellion, points out the danger and folly of presumptuously choosing standards of right and wrong rather than trusting God's judgment. The essential dualities of the Tree of Life and the Tree of the Knowledge of Good and Evil are also foundational teachings, explaining how mankind got into the predicament it now finds itself. Since the temptation of Eve with the fruit of the Tree of the Knowledge , mankind has been plagued with the same temptation throughout history. Throughout the last years of his life, the lesson of the two trees was a hallmark message of Herbert W. Armstrong. This message was not the rumination of a feeble old man, but instead the key to understanding the relationship between us and our Heavenly Father. God is sovereign over His creation all the time—to the smallest detail, having built into His creation abundant failsafe mechanisms mitigating consequences of a possible failure, somewhat analogous to the hold-down bar of a power lawnmower, preventing accidental finger-severing. God, in His sovereignty, has not failed. The free-will He has allowed mankind has led to some tragic consequences or disruptions, but none of these are outside of His control. God's way never requires a fail-safe because God is never wrong. As God's called-out ones, we must trust the sovereignty of our Heavenly Father, surrendering exclusively to His will, as did our Elder Brother, Jesus Christ. If we keep the law of God, provided by the love of God, we will receive the life of God.
John Ritenbaugh, continuing his comparison of the timid, insignificant sparrow with the virtually unnoticed, timid Church, reiterates that God has complete oversight over the awesome plan of creating offspring in His image. Consequently, we should not fear Satan, his demons, or the world, but we should fear and respect the One who has complete involvement in our lives. The calling of God the Father, compelling us to conform to the image of Christ, is in fact, a calling to participate in the ministry of reconciliation, reuniting mankind with God the Father through Jesus Christ. God's called-out ones, selected and predestinated before the foundation of the world, continue to submit to His instructions, while other professing 'Christians' throw out whole portions of His Law, including the Sabbath, a major tenant in both the Old and New Covenants, created, like light, water, air, and food, as a benefit and blessing to mankind. As God called out the Jew and the Greek, He began with the least significant of all people (including us) that no flesh should glory in His sight. Whatever gifts or assignments God has given us are to be used boldly for God's glory, not our own. We are undergoing sanctification, set apart for a special purpose of being refined into His likeness, a process which takes a lifetime, honing skills of endurance and resisting sin. Currently, the scattering of the church has furnished us a measure of protection, but Satan is doubling down on his plans for persecution, and we will (with God's Spirit dwelling in us) resist his pulls as did our Elder Brother before us. The battle lines have already been drawn between the seed of Satan and the seed of Eve, with the separation of the line of Seth from the line of Cain. At least in part, God instituted marriage to reproduce, something angels cannot do (Luke 20:36). Though the sons of God have a natural fear of Satan, God has, in a sense, provided Satan to us for resistance, in order to develop godly character, becoming like Him, becoming one, as husband and
John Ritenbaugh, clarifying our worldview with respect to the Israel of God (or the Church) in the context of eschatological (that is, end times) events, declares that our vision of our calling as well as our level of responsibility before the imploding of our prior fellowship, may have contained several major flaws. The sporadic mushroom-like ascendancy to numerical and monetary prominence, shortly before the death of Herbert W. Armstrong, was certainly a curious anomaly never occurring before in the history of the Church. God the Father and Jesus Christ clearly blew apart our prior fellowship, frustrating many who would like to see unity at any cost. We are no longer united in a single common work, but the composite splinter groups still constitute God's called-out church. Paradoxically, our collective but separate efforts have accomplished a greater work at a fraction of the cost. The concept of church eras is not Scripturally supportable and indeed has become sadly responsible for the needless pecking-order engaged in by several of our fellow splinter groups. The seven churches of Revelation 2-3 historically all existed simultaneously and indeed, the characteristics of five of them will apparently be extant at the return of Christ. Jesus Christ expected that all of us learn from the seven churches the commendations and warnings, applying them to ourselves individually, allowing us to repent as needed. Jesus Christ built the Church; the architecture should resemble the pattern He personally fashioned, such as 1.) keeping the Sabbaths and Holy Days, 2.) existing as a relatively small flock which will never die out despite continuous, perennial eruptions of apostasy and persecutions, 3.) being empowered with God's Holy Spirit (defined here as the invisible motivating power ultimately transforming us into spirit beings having God's characteristics—our spiritual DNA) which will ultimately configure us into His image as we allow God to shape and guide us. We receive this Holy Spirit before baptism and before
John Ritenbaugh, claiming that one major reason people find Ecclesiastes to be pessimistic is that much of life also contains negativity, suggests that Solomon, who was born with a silver spoon in his mouth, found much of life discouraging, disappointing, trying, and fraught with vanity. Nevertheless, his lifetime observations provide the reader with insight and practical counsel to navigate the twists and turns of our journey through life. God has given time to mankind as a gift, manipulating its use for each and every person. We need to be thankful to God for physical life itself, considering that the bad as well as the pleasant aspects are fashioned for our ultimate good. We have the obligation to give ourselves over to His fashioning in the best and the worst of times, realizing that God's purpose is being worked out in the process. God's calling turns our lives upside down, giving us challenges we never heretofore considered facing, forcing us to make decisions. We need to be thankful for what God is putting us through, realizing that God is continually with us and is overseeing all the shaping circumstances. It is necessary to live our lives by faith, trusting God in all circumstances (which He designs) with the help of His Holy Spirit. In the poem (or music) of life, God is playing the tune. God is totally sovereign over time, continually involved in the purpose of His creation, working with billions of people at different stages of growth, knowing our limitations and making adjustments accordingly, all the while allowing for our free moral agency. When we go through grim circumstances, whether as individuals or institutions, we need to see God behind the overall manipulations. In the scattering of our previous fellowship, God, not Satan, was in total control of the circumstances. God knows the end from the beginning.
Richard T. Ritenbaugh: The Bible is not against what we might call scholarship or intellectual pursuit. From all that history can tell us, the apostle Paul may have been one of the most intellectual men who have ever lived. ...
Richard Ritenbaugh, reflecting on our mind's tendency to wander when the details get too fast and furious, losing bits and pieces of the unfolding time-element, warns us that, if this happens when we study prophecy, we could be off by hundreds or thousands of years. The understanding of the "when" of prophecy is absolutely crucial. Regarding the return of Jesus Christ, commentaries classify the following views: the pre-millennial view (Christ will return before establishing His thousand year rule), the post-millennial view (Christ made plans for His thousand year rule when He ascended to Heaven in 31 A.D., leaving the work to convert the entire earth to Christianity to the church fathers), and the a-millennial view (the thousand year rule was just a metaphor). Other views consist of: idealism (insisting the prophecies are merely metaphors standing for greater principles, such as the ultimate eradication of evil), historicism (a religious explanation for historical events, showing God's hand in historical events, regarding prophecy as human constructs), futurism (believing that most prophecies have future fulfillment, suggesting duality—type and anti-type in prophecy), and preterism (reflecting on what has already taken place, suggesting that all prophecy has already been fulfilled in AD 70.) Some preterists will admit that some prophecies, like Christ's Second Coming, have not been fulfilled. Preterists hang their entire philosophy on the interpretation (or misinterpretation) of "this generation" in Matthew 24:34. Any speculation about the future is about as certain as meteorological "predictions." Interpretation of prophecy is open to many variables. We cannot be sure about any of our speculations. Herman Hoeh's and Herbert W. Armstrong's speculations (as sincere as they were) had a high degree of error. We cannot be fixed on a trajectory (as we have in the past) of interpretation which obliviously ignores vital signs. Language (and the interpretation of language) is a slipper
Pat Higgins: A recent Forerunner article pointed out that division has been the rule in true-church history almost from the beginning. The unity experienced during Herbert Armstrong's leadership ...
Most long-time members of the church of God have Matthew 24:14 indeliably etched on their memories: "This gospel of the kingdom shall be preached in all the world. . . ." David Grabbe contends that many have failed to understand this verse as a prophecy, and have instead loaded it with meanings that the plain words do not contain. We should be encouraged that, by it, God guarantees that He will finish His work!
John Ritenbaugh, cuing in on Romans 14:10-12, suggests that the Days of Unleavened Bread depict a period of intense judgment on the church. As God's called-out ones, we are sojourners and pilgrims on this earth, with our citizenship in heaven. Our pilgrimage to our Promised Land (the Kingdom of God), like our ancient forbears, may not go in a direct straight line, but in many circuitous routes. We are obligated to trust God in spite of all these apparent detours, following His lead, traversing through a spiritual wilderness with no familiar signposts. We walk by faith, not by sight, to the beat of a different drummer, requiring an intense reserve of faith. We could use the book of Numbers and the summary in I Corinthians 10 as a kind of roadmap, pointing out particular pitfalls. As God kept our forbears perpetually on edge, He does the same thing with us, continually leading us and correcting us, promoting our growth in order to save us. We have to be on guard against lusting, distorting the truth, infidelity, cowardice or fearfulness, peer pressure, presumptuous rebellion, rejecting God by rejecting God's representatives, grumbling, murmuring, complaining, and acting impulsively or rashly. Most of the people making the covenant in the wilderness church did not reach the Promised Land.
During the last few decades of the church of God, one of the scriptures most quoted or referred to has been Matthew 24:14: "And this gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come. ...
John Ritenbaugh reiterates that we are to follow Abraham and Sarah's example of relying on God's guidance, learning to trust in the wisdom of Almighty God rather than the world. In order to avoid strife, Abraham allowed his forward nephew Lot first choice. Likewise, the apostle Paul admonished the New Testament church to refrain bringing law suits before the public. Abraham and Sarah were willing to suffer loss in order to achieve peace. Regarding the current scattered flocks, any spirit of competition is the way of enmity and strife. The sheep do not belong to any man or any one group, but they belong to Christ, given to Him by the Father. It is Christ's, not the minister's responsibility to get the sheep into the Kingdom of God. The Church of the Great God sees the other splinter groups as brethren in the greater church of God rather than competitors. Unlike certain understandings in our previous fellowship, each person is directly and individually responsible for his own submission to God's government. No external coercion will develop character or submission to God. Throughout history, the large congregation has been the anomaly rather than the norm. The scattering of the flock has been a blessing, forcing people to take individual responsibility to develop godly character, responding to a still small voice rather than to brazenly get out in front of God. The Bible is replete with examples of great leaders, with hubris, presumptuousness, or pride who got out in front of God (Satan, Abraham, Sarah, Korah, and Josiah) causing irreparable consequences for their descendents. The antidote to presumptuousness involves patiently waiting on the Lord, following God's lead, resisting any impulse to get out in front of God.
Richard Ritenbaugh, reflecting upon the formative years of the Church of the Great God, remembers that certain individuals wanted to make radical changes in the church service, including using a contentious debate format. When Herbert W. Armstrong first decided on the method of worship for the Radio Church of God and the Worldwide Church of God, he based it on principles of order and decorum found in large part in I Corinthians, insisting that all things be done decently and in order. Paul's instructions on order are found in I Corinthians 9, 11, 12, and 14, establishing practical guidelines for ministerial authority, the pattern of church governance, the conduct of members and proper observance of the Passover, the organization and division of labor in the church, and establishing guidelines for worship, bringing order out of chaos.
Richard T. Ritenbaugh: Even though we live in a world deluged by knowledge--after all, our day is known as the "Information Age"--we often rely heavily on our preconceived ideas about many things. ...
John Ritenbaugh gives his perception of Herbert W. Armstrong, suggesting that Mr. Armstrong was single-minded about preaching the Gospel, sometimes without financial savvy. It is possible that for many Herbert Armstrong had become an icon. The scattering which happened in the Worldwide Church of God could have been caused by members making him an icon or idol. As soon as the icon died, the income and membership started to plummet. Herbert Armstrong was not the Elijah, but that he was an apostle—one bearing a message. There apparently were four categories of apostles; Herbert Armstrong could possibly be in the fourth level along with Barnabas or Silas. Herbert Armstrong spent his life bearing a message, speaking to his generation in a way it could understand.
Focusing upon Galatians 4:6, John Ritenbaugh reiterates that Jesus Christ constitutes that Spirit that had been designated to dwell within us. There is no third person in a closed trinity. Jesus Christ and God the Father are one in spirit and purpose, purposing to draw us toward that same kind of unity that currently exists between them. The word Elohim is not limited to god-beings, gender, or family. There are two God beings working in such harmony (John 10:30) that they are one family. The Father and the son are both of the God-kind (group, class, family)- creating, ruling beings. Absolute can be considered a synonym for supreme; there is no one to whom God the Father must submit. Jesus Christ did yield to the Father and had as His function revealing the Father. By Jesus' own testimony, Jesus recognized the Father as greater (or superior) than He (John 5:30; 6:38; 8:29; 12:49-50; 14:28). Paul recognized that the Father was superior to Christ in rank (I Corinthians 15:27-28). Revelation 3:12 The lesser is submitting to the greater. As fully spirit, Jesus still recognized the Father's superiority; Jesus was admitting He was not the Absolute God, even though both were equal in terms of their kind. In terms of function and responsibility, God the Father is superior (I Corinthians 8:6, Ephesians 4:4-6, I Timothy 3:17); God's family has hierarchy. Jesus, subject to the Father- the Absolute God, is our Lord, Master, and Savior, and High Priest, and entirely worthy of our worship (Matthew 9:18, John 9:38).Jesus, His cousin John the Baptist, and the Apostle Paul gave substantiation to Christ's eternal pre- existence (John 1:1-2,30, 3:13, 8:58, 1 Corinthians 10:9, Hebrews 11:27)The God of the Old Testament was Jesus Christ. Jesus begotten siblings, once born into the God family as God-beings, are worthy of worship (Revelation 3:9); they are NOT the God head.
Richard T. Ritenbaugh: It just occurred to me that January 16, 2006, will mark the twentieth anniversary of Herbert W. ...
After showing that today's Europe is far from "Beastly," John Ritenbaugh speculates on the identity of the Woman depicted in Revelation 12. Is she, as the church has dogmatically taught in the past, the church itself—or is she another prophetic entity that we can see active in the world today?
John Ritenbaugh cautions that placing our hope in the wrong thing can jeopardize our relationship with God. We must remember that God alone is the source from whom all blessings flow, and that we need to reciprocate those gifts back to God,fearing and standing in awe of Him, honoring Him, and conforming to His standards. We must always look for the spirit and intent of what God commands rather than look for a specific "thus saith the Lord" clause. The liberal mindset looks for loopholes or strategies for circumventing God's commands, but the Godly mindset fears transgressing the intent and spirit of the law. Formality and decorum (in terms of dress and behavior) are part of godly standards and sanctity.
Understanding our obligation to Christ leads to a deeply held, personal loyalty to Him. John Ritenbaugh explains that our redemption by means of Christ's sacrifice should make us strive to please Him in every facet of life.
Having shown that God is involved in world affairs, John Ritenbaugh concludes by showing that God's hand was definitely involved in the scattering of the church. Our reaction needs to be positive: that, if He felt it needed to be done, we should respond by growing and preparing ourselves for His Kingdom.
John Ritenbaugh, cautioning against the danger of presumption, warns against assigning biblical types (like Joshua and Zerubbabel) to any contemporary ministers, pointing out that, except for a few superficial similarities, there are not enough parallels or grounds of comparison to make such an inferential leap. Two major assumptions made by calendar changers are that: (1) the calendar is too complicated and (2) the Jews are guilty of deliberate manipulation in order to create a calendar that is more convenient in actual usage. The Bible nowhere says that the calendar should be simple; everything God has created, including life Bible, the calendar, as well as life itself, is complex. God, totally faithful and reliable, gave us a calendar, assigning the responsibility for its maintenance to the nation of Israel, not to the church or private individuals, guaranteeing order, stability, and unity within the culture. The Anti-Christ inspires tampering with times.
John Ritenbaugh explains the seven thunders and the little book of Revelation 10. This chapter serves as an inset, not following the time sequence of Revelation, but explaining in detail events necessary to understand more fully what is happening within it. The thunders (symbolic of God's voice) are the messages of the seven churches (end-time organizations typified by seven first-century organizations), occurring before the Tribulation, before the Two Witnesses preach, and before the seals are opened in chapter 6. The little book is God's Word, having both sweet and bitter aspects to those who are nourished by it. The seventh thunder, weak as it is, rumbles in the distance, typifying the Laodicean era, badly in need of oil (Matthew 25:3), gold (Revelation 3:18), and water (Isaiah 55:1-2)'all costly but necessary items for spiritual warfare.
John Ritenbaugh focuses upon the atmosphere of disorder which has emerged in the greater church of God, caused by individuals (ministry and lay members alike), obsessed with the urge to change doctrine, convinced that God was too weak to control Herbert W. Armstrong. The unspoken accusation is that God raised up a messenger, sent him with His gospel, and then allowed us to use a faulty calendar. Because no proponents of the calendar change are in agreement, any calendar change will produce more confusion. The priorities in Matthew 6:33 (The Kingdom and His righteousness) indicates that the primary emphasis should be on repentance and overcoming rather than mastering some inconsequential technicality.
John Ritenbaugh reiterates that if God had accepted the calendar for 1600 years, it would be presumptuous for one living at the end of days to call it flawed. This calendar issue had surfaced during the tenure of Herbert W. Armstrong's apostleship and was thoroughly studied and systematically resolved. God assigned the tribe of Judah to be the caretakers of the calendar (as part of the oracles; Romans 3:2) The real issue in this controversy is faith in God's sovereignty and His faithfulness. The church does not exist in a vacuum, but as a subset of, subject to the ordinances of the Commonwealth of Israel (and Judah), with whom the Covenants were made. The need for precision, consistency and predictability censures any misguided attempts at establishing home made calendars.
John Ritenbaugh reiterates that the real issue in the calendar controversy is not mathematical or astronomical computations, but faith in God's sovereignty, His providence, His right to assign responsibility, and His capability of maintaining an oversight over this responsibility. God has been faithful in providing a reliable calendar for over 1600 years. God remains consistent with His purpose, maintaining oversight and control. Like our ancient forbears, we dare not stray from things given or entrusted to us. We must hold fast, guarding the truth, honoring our father in the faith, refusing to forage after pernicious false doctrine. The preservation of the calendar was entrusted to the Jews, and specifically the Levites. No church group or private individual should presumptuously arrogate this responsibility to himself or herself.
Herbert Armstrong made scores of predictions, and many of them never came to pass. Does this make him a false prophet? Is he thus not worthy of following?
John Ritenbaugh takes issue with those who feel that the perennial calendar controversy was never understood, investigated or resolved by Herbert Armstrong. After a lengthy study in the 1940s, he concluded: (1) there are not enough rules in the Bible to establish a calendar. (2) God had given no authority to anyone outside the Bible to establish a calendar. (3) The oracles of God had been committed to the Jews (Romans 3:1-2), and nobody else. The issue is not mathematical or astronomical, but instead a matter of trust in God's faithfulness, authority, sovereignty, oversight, or ability to govern. If we did not have revelation (including the provision of a calendar) from God, presumptuously trying to establish a calendar independently has led to, and will continue to lead to chaos and confusion.
John Ritenbaugh reminds us that the doctrines entrusted to us through Herbert Armstrong's apostleship remain a major plank in the foundation of our faith. Adopting a revolutionary stance (Proverbs 24:21) for the sake of change, variety, or relieving boredom will systematically destroy the faith once delivered. Through the sanctification process, we incorporate Christ's righteousness by obedience, prayer, study, bearing fruit, sacrificing, serving, and yielding to God's Spirit, enabling us to develop character. In the current scattering, God is testing us to see whether we will hold fast, resisting heresies and false doctrines. Our vision must be kept alive and ever growing or our zeal, motivation, and unity will wane.
John Ritenbaugh reiterates that God alone chooses the servants through whom He works His will. Sometimes the rationale God uses for selecting His vessels defies worldly wisdom. The major reason for the horrendous split of the greater church of God was the rejection of the doctrines God's servant and Apostle Herbert Armstrong had restored. Apparently, God has used this confusing state of affairs to weed out those individuals who will not yield or submit to those doctrines. When it comes to submitting to God's government, we dare not vainly compare ourselves one to another (II Corinthians 10:12).
John Ritenbaugh, insisting that God is not the author of confusion, affirms that God, throughout the scriptures, has used a consistent pattern of appointing leaders over His called-out ones. God has invariably chosen one individual, working with him until it becomes obvious through his fruits that God had intended him to lead. After choosing the leader, God brings the people to him, placing within them an inclination to voluntarily submit to him. Rather than a cacophony of discordant voices, God designates one individual (Abraham,Moses, Peter,etc.) to serve as a representative, taking a pre-eminent role as spokesman.
In this lead-off sermon of the 1999 Feast of Tabernacles, John Ritenbaugh draws an instructive though disturbing parallel between the warning given to Belshazzar and the warning given to the greater church of God. A major contributory cause in the splitting of the church has been the wholesale rejection of the doctrines Herbert Armstrong, under God's inspiration, worked to restore. When the shepherd was smitten, false teachers systematically undermined the faith once delivered. We need to realize that if God were not with Herbert Armstrong in those formative years, then indeed the handwriting is on the wall for us. We desperately need to hold fast to those doctrines restored through Herbert Armstrong's ministry.
John Ritenbaugh emphasizes that God's people must exercise correct judgment as to what is permitted on the Sabbath and what is not. God's law is not so inflexible that He will not allow alteration for special circumstances. Sometimes higher laws of extending mercy overrule a normal situation. The intensity of work or energy expended is not the issue, but rather the motivation behind the work. We need to develop righteous judgment about what constitutes a genuine Sabbath emergency and what may be a deceptive rationalization of our human nature.
John Ritenbaugh admonishes the greater church of God that we make a conscious effort to feed the flock (devoting more effort, time, energy, and money than for preaching the Gospel as a witness for the world) until we get ourselves straightened out first. To preach to the world and ignore a disintegrating flock is like a husband and wife paying attention to people and things outside the home while the family is falling apart. We need to examine the causes for our split and our gravely deteriorating faith. Our emphasis must be on feeding the flock, restoring the faith once delivered, rebuilding the broken walls and repairing the breaches.
John Ritenbaugh takes issue with the popularly held notion that preaching the Gospel to the world as a witness is the sole identifying mark of God's church. There is a vast difference between "preaching the Gospel to the world" and "making disciples"- the major focus in Matthew 28:20. The largest portion of the great commission demands that the lion's share of time, money, or energy ought to be invested in feeding the flock. With the present scattering of the church, engineered by Almighty God (not Satan) in response to our sick, rebellious, and unsound condition, our major obligation at this time should be to heal its wounds and to point it in the direction of repentance, overcoming, and growth. God indeed wants unity, but it has to be on His terms.
John Ritenbaugh suggests that the preaching the gospel to the world, held by some to be the only identifying mark of the church, is at best the beginning of a long, complex process of creating disciples and godly offspring through steady feeding and encouragement to overcome (feeding the flock). God, as a responsible parent, is not one-dimensional in assigning responsibilities to His children, but frequently shifts gears, changing circumstances, giving His begotten children a well-rounded education. God - not Satan or an incompetent ministry - engineered the massive scattering of the church of God to move it away from pernicious and fatal Laodiceanism. We need to adjust to the new situation, realizing that God has engineered these events with the real work of God in mind: making man in His image and reproducing Himself.
John Ritenbaugh shares the significance of Herbert W. Armstrong's role in the church. Increasingly, some fail to realize Herbert Armstrong's stabilizing role in God's church. The scattering we have experienced since his death has been a blessing from God, revealing our collective, pitiable spiritual deficits. God deliberately engineered the scattering to save us from our precarious spiritual condition. Like the virgins in the Parable of the Ten Virgins, we have all slumbered. In the meantime, God has been working on His spiritual creation, fashioning us in His image. At this juncture, we are not being scattered because of persecution, but because of punishment brought about by our wholesale lack of obedience, requiring loving, firm corrective action. We are not victims of Satan, but bear much of the responsibility for this dismantling from our failure to discern false doctrine. The division of Israel and Judah (between Jeroboam and Rehoboam), occurring because of disobedience, was engineered by Almighty God, and was designed as a lesson for us. If we sin, God will scatter us. He who scatters the church will re-gather it in His good time. Herbert Armstrong, while not perfect, not infallible, and not sinless, nevertheless served as the custodian of the precious truths of God - occupying the role of God's servant and messenger. To reject the message from God's messenger is to reject God. We need to collectively repent and go back to the first works and the faith once delivered to the saints.
John Ritenbaugh, soberly reflecting on the $19 trillion dollar national debt and with 25% of American private citizens two days away from bankruptcy, he warns that the prudent shouldn't continue to live in a fool's paradise, but should make common sense preparations, like the ant, (Proverbs 6:6-8) storing up provisions for at least a season. Prophetic warnings are given to motivate preparation. Both the watchman and the one who hears (Ezekiel 3:17) have a grave responsibility to make prudent economic and spiritual preparations for bad times, tightening belts, helping themselves and others through the tough times.
John Ritenbaugh stresses that good works are something that take place after the process of salvation has begun. Good works are the effects of God sending forth His Spirit and deliverance, but the works are not the cause of our deliverance. God's creative effort did not end with the physical creation or our election, but God continues to work, giving His called out ones the motivation and the power to do His will (Philippians 2:13) to the end that we might exemplify His workmanship (Ephesians 2:10)- a new spiritual creation shaped and patterned after God's image, having the ethical and moral character of God.
Observing that more controversy exists about the counting of Pentecost than for any of the holy days, John Ritenbaugh suggests the confusion may be a function of the works of the flesh (Galatians 5:19). Confusion, separation, and division have been our legacy since the Garden of Eden. The major reason for Christ's ministry was to put an end to the quarreling and division, enabling us to be one with the Father and with each other. Three of God's festivals (Passover, Atonement, and Pentecost) have a direct bearing on the principle of unity. As we individually strive to become unified with God, believing in His authority and His doctrines, we will ultimately become unified, in one accord, with our brethren. It is our individual responsibility, enabled by God's Holy Spirit, to follow those things that were revealed by God through His apostles, keeping God's Commandments, rather than following our own inclinations or private agenda.
A Statement of Purpose and Beliefs of the Church of the Great God
When we sing this popular hymn, are we singing a lie? No, this is a commision to apostles, and right now we are doing what God desires of us.
John Ritenbaugh, reflecting on Daniel's prayer, observes that there are no hollow threats with God. Confusion, disorder and scattering (the current state of the greater church of God) are the automatic (God-engineered) results of sinning against His law. Under the current scattering, we must acquiesce to the responsibility that God has called us to, and not presumptuously attempt to do something we were not appointed to do. Success in spiritual things does not consist in growing large and powerful, but humbly living by faith, overcoming, being faithful, and yielding to God's shaping power, establishing a dynamic relationship with Him. Unity will only occur when we are yielded to God's leadership. If we were scattered because of sin, we will be unified because of righteousness.
John Ritenbaugh reiterates that biblical history substantiates that God does not always have the church perform the same functions continually, but sometimes drastically alters the course according to needs and conditions. The perceived detours are necessary adjustments God makes to accomplish His purpose. "The work" changes according to God's direction and our need. Currently, God has imploded, exploded, and scattered (a pattern He has used before) His Church for our ultimate spiritual safety. The primary focus of "the work" at this time is the repair or re-attainment of the believing faith (the faith once delivered through revelation) that has seriously deteriorated because of heresy, apostasy, and self-satisfied Laodiceanism. The turn-around begins individually with the purification of each living stone through repentance and re-commitment to our covenant with God.
John Ritenbaugh reiterates that the easiest part of God's work is the preaching the Gospel to the world- a task mechanically carried out as the church deteriorated from within. Much more demanding is the feeding of the flock, producing the kind of faith and trust to transform formerly carnal individuals into glorified members of His family. The work of the church varies from time to time, with different functions performed as different needs arise. God determines when, where, and the direction He wants His work to go. At this time, God has purposed to "blow the church apart" for our own spiritual safety. Our current focus should be upon the factors that caused the deterioration within the body, determining to respond to God, fixing the problems (the cracked foundations of faith emanating from a counterfeit gospel) that led to our implosion and scattering.
In this keynote message of the 1996 Feast of Tabernacles, John Ritenbaugh focuses upon the causes of the atomizing of the greater church of God into very small particles. Almighty God, as a means of mercifully disciplining and chastening His faithless children, initiated the scattering of the church (the Israel of God) for our ultimate good (Deuteronomy 28:25; Romans 8:28; Hebrews 12:5-6). Christianity is a religion of revelation- not human intellect. When the revelation of God was replaced with the wisdom of this world (the leaven of errant intellectualism), God had no choice but to scatter. As Israel did not repent at the preaching of Amos, or Judah at the preaching of Jeremiah, the members of the greater church of God did not take the warnings of Herbert Armstrong personally and individually. Any regrouping of the scattered pieces will be done only on God's terms.
How does God define the church? What comprises it according to the Bible? The ekklesia, the Greek word translated "church" in the Bible, is not a humanly defined corporation, but the mystical body of Christ, having the Spirit of God. The true church of God is an invisible, spiritual organism, of those people that have and are led by the Spirit of God. And such a person will not turn away from the teaching delivered by the apostles.
John Ritenbaugh stresses the importance of listening over merely hearing, suggesting that only from God's Word can we know who is really regulating the affairs on the earth and which truth to believe. The scriptures, substantiating God's sovereignty, assure us that Israel's history was no accident, the church's succession of Israel was no accident, and our calling into the church was no accident. Even though God's thoughts are not [yet] our thoughts and His judgments unsearchable, we have the assurance that just because scary, inexplicable things happen in our lives, God is still sovereign; we must develop the childlike faith to trust in Him for the solution.
John Ritenbaugh focuses upon two sets of verses (Colossians 2:16-18; Galatians 4:9-10) which Protestant theologians have blasphemously charged that Paul was referring to God's Law, Sabbath, and Holy Days as weak and beggarly elements of the world. In both instances Paul was not referring to keeping the Holy Days at all, but instead an attempt by some in those congregations to syncretize Gnostic asceticism with the keeping of Holy Days, perverting their right use, in addition to bringing in superstitious lucky days, months, and seasons from pagan customs involving demon worship. In both contexts, Paul admonishes these congregations that the object of our faith must be Christ (including keeping His Commandments) rather than demons or human tradition.
Using primarily the story of Joseph, John Ritenbaugh expounds the lessons we can learn and the encouragement we can glean from God's dealings with men during the time of the Feast of Trumpets.
John Ritenbaugh exposes the deplorable contraditions in the arguments of those who advocate doctrinal change. By their reasoning, they portray God as 'a confused and false minister who lacks the power to instruct his chosen leaders to 'get it right." But that is not the way the Bible portrays Him!
John Ritenbaugh asserts that to someone who has been called, there is a unique difference in the understanding and thinking processes not available to most of mankind. Without revelation from Almighty God, the heart becomes calloused and insensitive, having an enmity to the truth of God. Our responsibility is to freely choose to follow the revelation He has given us, overcoming the baggage and the doubtful resistance we have absorbed from the world's cultures. Until God removes the blinders from our eyes, we cannot use our free moral agency to develop the character, resisting the flood of deception spewed out by the deceiver.
Sometimes we hear some juicy tidbit, and we have to pass it on! But what if it is not true? Kenneth Griswold weighs in on the effects of gossip.
Herbert Armstrong wrote that his work was finished, but the work of the church continues. What is our work today? What is God's Work? This article discusses where the church's energies need to be focused now.
Many have asked this question since the Worldwide Church of God began to break up. John Ritenbaugh explains what an apostle is and then checks to see how Herbert Armstrong measured up.
John Ritenbaugh, reflecting that our concept of time is vastly different from God's, indicates that our spiritual pilgrimage (including our participation in the work of God) is largely a matter of faith, not sight. If we see God in the picture, we will not be impatient, but will be carefully evaluating the evidence whether or not God is opening doors. The work of God does not always stay the same, continually shifting media, techniques, and approaches- following a zig-zagging cloud. The work has variously been concerned with building an ark, rebuilding a wall, preaching to the public, etc, but the focus was always on the furtherance of the Word of God. We need to make sure that we are not running where God has not sent us. Our approach to government ought to be voluntary (internally controlled) but unconditional submission to God's family structured hierarchical authority.
John Ritenbaugh focuses on the Old Testament emphasis on the dwelling in booths and the sacrifices as the context for rejoicing (Leviticus 23:40-44). Even though the Feast is an interlude from our customary activities, it is not a vacation (a cessation from our spiritual sacrifices, duties, or responsibilities). If we do not prioritize properly, (fearing God -Deuteronomy 14:23 and seeking God's Kingdom- Matthew 6:33), the miscellaneous distractions of this world (Mark 4:19) could railroad our most important priority. The booths depict our current lives as pilgrims, people on the move, not living in our own country, wandering single-mindedly toward our destination as our forefather Abraham had earlier set the pattern (Hebrews 11:8), fully determined that the cares of the world would not deter him from his goal.
John Ritenbaugh provides compelling evidence that remnants of four out of the seven churches will be extant at the time of Christ's return. The inset chapters of the book of Revelation are digressions which give clarity to the sequential events. Revelation 10 and 11 constitute one inset, reflecting a time before the Tribulation and the Day of the Lord, a time when the last of the seven thunders (symbolic of the messages of the seven eras of God's church) rumble to a faint whimper. After this time, the dramatic work of the Two Witnesses will begin. Because we have all become contaminated with the worldliness of the Laodicean era/attitude, we need to soberly reflect upon the extent of this contamination.
John Ritenbaugh reiterates that it is the responsibility of each person to govern himself. Otherwise, even the very best government (the government of our Head, Jesus Christ) won't work. Goethe said "the best of all governments is that which teaches us to govern ourselves" Voluntary consent and mutual consent is the way to unity. Christ expects the leader to give, to give, and to give some more. Consequently, the authority in the ministry is a "staff position" given by God, as a gift to the church, for equipping the saints for service and for edifying the body of Christ so that we can all grow up into Christ.
John Ritenbaugh reiterates that if one does not give up control to God (does not submit to Him), then one is never going to live the Government of God; and one will never be able to understand it. The church is neither an institution nor a corporation, but a living organism- a body connected to the Head (Jesus Christ). The body exists and functions by reason of its vital union to the living Jesus Christ. Church government is family government, with each member submitting to one another (Ephesians 5:21). The ministry's authority consists of teaching, edifying, and equipping the members for sainthood, but not to wield dictatorial power over their lives
John Ritenbaugh asserts that the smallest unit of government is the individual; God is dealing with each of us on this most basic of all levels of government. It is under the New Covenant that individuals are immersed or installed into His church by the Spirit of God, given only to those who willingly consent to obey Him. In this special handpicked condition, God expects us to learn to govern ourselves. Because the church is a royal priesthood of believers with Christ as the High Priest, there is no religious hierarchy between God and us (Hebrews 10:21-22). In order for us to be transformed from the glory of man to the glory of God, we must have the same kind of access to the Father as Christ did, taking on the awesome responsibility of behaving like the sons of God.
John Ritenbaugh probes into the reasons the book of John had to be written and the major differences distinguishing the book of John from the other Gospels. John omits entirely certain topics which the other gospels go into detail. Where the other Gospels have short narratives, John goes into lengthy descriptive and quantitative detail, providing in-depth characterizations of the disciples. From the perspective of an eye-witness to the events, a Jew (from a well-to-do family) having been thoroughly acquainted with Hellenistic culture, John, a physical cousin of Jesus, is able to bridge the gap explaining the significance of these events to an emerging gentile population not acquainted with Hebrew culture or tradition, but familiar with Greek patterns of thought- including the Platonic (and Gnostic) dichotomy of real and corporeal. Building on this concept, John presents Jesus, not as a phantom emanation, but as the reality—transcending the shadows represented by the temporal physical life. John presents the miracles of Jesus (not so much as acts of mercy) but as signs of the reality of God- indicating the way God works and thinks.
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