We will DEBUNK all of these false teachings and we will link you to the REAL Calvin. We will revise as quickly as possible by request of those who have been severely damaged including David Lipscomb College who put a leash on David Lawrence but had to let him RETIRE. We will prove from Scripture that the NEO-Calvinism has no Biblical or ethical reason to exist. As well we will add COMMENTARY by those wishing to WARN CPC members.

If you are TRAPPED in the PCA you CAN escape.  If you wish to comment without leaving your name CLICK HERE and we will prove that ALL of the proof texts deliberately leaves out the Grace of God.  OTHERWISE you may be PREDESTINATED to hell because you refused to be a DISCIPLE on your own.

2.25.13 Added Rebuttal to David Lawrence claiming that God DECEIVES people. Click To Read the Typical PCA misuse of the message by the Spirit OF Christ. In Jeremiah 23 Christ says that if you say that God SAID SOMETHING which He did not say, you despise the word or you BLASPHEME the Holy Spirit of Christf

Of David Lawrence, an agent of the PCA, at Lipscomb here is one of the MANY views of people who felt trapped and isolated

I will admit to being one of the people who got drawn into this neo-calvinist camp for a while thanks primarily to the influence of leaders and members at this congregation. They even helped influence one of my best friends to go on to a reformed seminary so he could understand this all better. I've heard they're still doing this today with some select college students.  Calvinism, at least their new version, as clarified by R.C. Sproul (a modern author and lecturer who the Engedi leaders all hold in high regard) seemed to offer some pretty simple answers to some very complex questions, early on. But for every leak it seemed to patch a couple of new ones would start somewhere else. My biggest problems were their inconsistent word games with Bible concepts like chosen and dead in sin. It got even more complicated the deeper I got as I started to realize that my own pride factor would make it hard to admit that I, and some smart men I knew, could be mistaken.

When I raised some serious questions I would be told that I just needed to give it some time since these were such new ideas to me and so deep. They actually told me that 'you just have to give it some time.' I couldn't help but think of another time I'd heard that phrase: During my first weekend visit to my first college men's dorm I was stunned by the aroma. You know the mildewed towels, the sneaker odor, the gym clothes, etc. I asked my host how he stood it. His answer? 'You jut have to give it some time!'

Here's what I saw, and still see, in some of my friends /students who are still deep in this: when all you  surround yourself with is this teaching - it's all you read, study, listen to, breathe, talk about, it's the only people you associate with - you just get to the saturation point where you don't even notice the  haze in the room anymore; it becomes WHO you are. And it is really appealing to young people because it's advertised as NEW and DEEP. I finally realized that it is only deep like quicksand is deep.

One author expresses it this way: "The problem as I see it now is that I had gained my identity through an association with a particular historical tradition. I think it would have been appropriate to accuse me of being a Calvinist first and a Christian second. I never would have admitted it, but the fact is that this was true."

I beg those of you who may have doubts about this, open a window, open a door, open books from other deep theologians with the other viewpoint, for God's sake open all of God's Word! This new improved reformed stuff makes God much more like some cosmic czar from Greek mythology [fatalism] than what is revealed in the Bible. It goes right against the grain of the parable God's own son used to enlighten us about the true nature of his Father regarding a prodigal son: a God who is genuine enough to allow creatures, created in his image, to  respond to him out of unmanipulated love (agape); and it is a misrepresentation to label this as some type of 'legalistic work'.

So here's my personal experience: this teaching is NOT an oasis of water; it is some sort of post-modern MIRAGE.
Why I Am a Christian

          David Lawrence:  It was a good question for me to ask myself. 

Here is what Jesus said about it:
Matthew 28:18 And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.
Matthew 28:19 Go ye therefore, and teach [Disciple] all nations,
        baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:
Matthew 28:20 Teaching them to observe all things whatsoever I have commanded you:
         and, lo, I am with you alway, even unto the end of the world. Amen.
A Church of Christ has only ONE PURPOSE
Acts 11:26 And when he had found him, he brought him unto Antioch.
        And it came to pass, that a whole year
        they assembled [synagogued] themselves with the church
        and taught much people.
        And the disciples were called Christians first in Antioch.
Therefore, it is impossible to be a Christian without being a Disciple of Christ. One cannot be accepted by Christ and added to HIS church until they have obeyed by being baptized.
Eph. 5:26 That he might sanctify and cleanse it with the washing of water by the word,

Eph. 5:26WEB That he might sanctify and cleanse it
        with the washing of water
        [INTO] the word,   (In Verbo, En, Eis)
        Into Converto , epistles of a writer, to be occupied in,  Into
        Philo-sophos Love of educatioon, an academy Philo-mathes or Philo-Logos
              OPPOSIITE of A. master of one's craft, adept, expert, of diviners, musicians
                                  Parapaion Khelon (play the harp, Hieron Melon (Melody in a religious shrine).
                                  A quibbler, cheate, one who gave lessons FOR MONEY.
                                  Fides (not faithful to the community) but Fides (faithful to Apollon)
Discourse, conversation, Oral by word of mouth urnio plura verbo quam s
                cripturā mandata dedimus,   In eccl. Lat. as a translation of logos,
LOGOS Opposite PATHOS (personal experiences), Opposite folly, Opposite reasoning, deliberation,
Epagoge bringing in AIDS, alurement, enticement, incantations, oppositeof human reasoning, leading into captivity
Example  [364c] any misdeed of a man or his ancestors, and that if a man wishes to harm an enemy,
 at slight cost he will be enabled to injure just and unjust alike, since they are
        masters of spells and enchantments1 that constrain the gods to serve their end.
And for all these sayings they cite the poets as witnesses, with regard
to the ease and plentifulness of vice, quoting:“ Evil-doing in plenty a man shall find for the seeking;

1 In Laws 933 D both are used of the victim with epōdais, which primarily applies to the god.
Cf. Lucan, Phars. vi. 492 and 527.

Epode song sung rto or over, hence, enchantment, spell, charm, pharmaka (sorcery Rev 18:23)

Isa 44:17 And the residue thereof he maketh a god, even his graven image:
        he falleth down unto it, and worshippeth it, and prayeth unto it,
        and saith, Deliver me; for thou art my god.
Logos is opposite poetry, meter, metron
        WEB  In ENDUO denotes either rest or motion within or into a place or thing; being clothed with,
                enter into a context.Assume the person of
This proves that baptism is the Work of Christ when we obey his GOSPEL of pure GRACE.  We are made into DISCIPLES and not into worshipers in the ceremonially legalistic form. We go to A School of Christ. In the NEVER musical passages were are commanded NOT to seek our own pleasure which word points to all of the performing or hypocritic arts: rhetoric, singing, playing or acting. Then, we are commanded to "use one mind andone mouth to speaking that which is written" or Scripture (Romans 15)

The ONLY worship concept for  A Church of Christ is to GIVE ATTENDANCE to the public reading of the Word for our comfort and doctrine. If you have rhetorical speakers, singers, players or other idols in motion you GIVE ALL of your attention to them and therefore you are an IDOLATER.

David Lawrence: I have ommited lots of the autobiography
So on Sunday I took the 1942 Chevrolet that my dad and I shared and headed out from 1036 S. Pickwick, down to Elm, left on Elm to South Street and the beginning of my Christian journey.  As I reached the corner of Elm and National, at a point where on the old brick streets one could still see the scars in the pavement where the streetcars used to pass on a short double track section (the street is asphalted over today), I had a strange feeling: I knew there would be no turning back….ever.  This was for the rest of my life.  I didn’t think about that strange feeling much, although I never forgot it, until I learned more of Biblical theology.  I now believe with all my heart that it was there, at National and Elm on that Sunday morning in 1955 that God effectually called me to faith, salvation, and eternal life.  I now know and believe that it was at that point that I was born from above of the Holy Spirit, infused with new life, and now a new person who would be willing and able to embrace Christ.

Strange, God calls MOST people through preaching of the gospel.

            By the next year my desire for God had grown, far outpacing my knowledge of Scripture.  But I did feel a call to the ministry.  I won’t say that all my motives at that point were pure.  Ministers were exempt from the draft, and my pride and confidence in myself as a public speaker made preaching an attractive occupation.  It would also involve intellectual pursuits, and I had heard of a seminary in Edinburgh, Scotland that sounded intriguing.  But I know now that though my faith in Christ was genuine, my sanctification had only begun.  So God may have used my sinful pride and sinful fear, but I now know that He was at work.

David Lawrence:  While we were at the ultra-legalistic church, I started working on a master’s degree in history at Wichita State University.  While there I took a course in Reformation history and encountered Luther’s conversion experience when Romans 1:16-17 opened the gates of paradise to him. I learned the doctrine of justification by faith alone,
        and it settled somewhere in my mind as a seed,
        but I dared not preach or teach it. 
A. Those discorded Comment This seed was planted before moving to Middle Tenneessee and joining Lipscomb University. He knew that he did NOT agree with Churches of Christ and set out to infiltrate and divert. God seems to have been so timid and the "evidence" simply absorbed out of David's imagination that he DARED NOT expose it. History notes that those enculcated wanting to leave are told that they just have to believe something is true that THEY know to be wrong..

Martin Luther said that we are saved by SOLA SCRIPTURA
Sola Scripture teaches that we are Saved by obedience at baptism
Therefore, we are saved by Sola Baptisma

John Calvin's paper on Adult was accepted by Alexander Campbell who said that Calvin could be a CAMPBELLITE.
David Lawrence: I was able to separate what I came slowly to believe about myself from what I was preaching and teaching.  Yes, I was a very good actor, able to play my part well.  I just can’t do that any more.
B. Those discorded Comment from those he afflicted: How very interesting that he could only bring himself to stop what he even knew to be hypocrisy once he had is filthy lucre ducks in a row.
THE meaning of a hypocrite is A slick speaker, singer, instrument player or actor. Christ named self-speakers, singers and instrument players as well as the theatrical audience who knew that they had no intention of obeying the Word of God. If you cannot SPEAK it boldly then you cannot have the Spirit (mind) OF Christ.

David Lawrence: After my master’s degree, I secured a teaching position at a local, private, Christian, college-preparatory school teaching literature, history, and theology. I was still at the legalistic church and by then rather disinterested, and the teaching salary supplemented the pittance that church paid me.  Also, my sons got to go without tuition cost. 

While at Wichita Collegiate School, the chairman of the board and founder of the school, and also the headmaster became Reformed.  Quite a number of students from Reformed churches attended Collegiate, especially from Eastminster Presbyterian Church where the headmaster, the board chairman, and their families attended.  The Reformed influence spread at Collegiate.  R. C. Sproul, head of Ligonier Ministries, was often on campus speaking, as was the pastor from Eastminster, and a new theology teacher.  By then I was teaching only history.  I tried to oppose this teaching of grace, but actually more and more of what I heard from them and what I had learned from Dr. Sowards at W.S.U. began to jell in my brain.  I should probably also mention at this point
something else that was jelling in my brain, maybe in my subconscious.  When I repeated the Church of Christ doctrine that one can lose his salvation to my uncle, who was a devout Baptist, and whom I sought to convert to my position, he tried at first to point out some scriptures, and when he saw that we were just trading scriptures that taught security against those which seemed to teach to he contrary, he just looked at me and said in response to my assertion that I could walk away from Christ, “But I know you, David, and you never will.”  There was an eerie feeling that I had because I knew deep down that he was right.  But I dared not articulate it.

Those discorded So the reformed teaching of Calvin-guro, R.C.Sproul began to 'jell in my brain'.. Again years before his tenure at Lipscomb.

Genesis 6:5 And GOD saw that the wickedness of man was great in the earth,
        and that every imagination of the thoughts of his heart was only evil continually

            Now, at this point, if you ask me why I was a Christian, I would suppress those growing influences, and probably answer that I made a free-will decision to follow Jesus and then “obeyed the gospel” and was baptized and at that point saved, but that if I didn’t behave myself, I would lose my salvation. 

Thus my eternal life was contingent on my ongoing and improving obedience to the commands of the New (not Old) \Testament.  I would also probably appeal to apologetics, to the arguments for the existence of God, the deity of Christ, and the inspiration of the Bible.  These arguments are both true and valid, but they are not the reason that anyone becomes a Christian, I now know.  As proof  of that statement I can point to the fact that while teaching theology at Collegiate, the required course of all sophomores was evidences.  I used Josh McDowell’s book Evidences that Demand a Verdict.  It’s a good book, and for a Christian can certainly strengthen his/her faith.  Every student who took that course would tell me, if I ask him/her, that there was definite evidence or even proof of all three of these truth claims of Christianity. And yet those who came in as atheists or agnostics remained atheists and agnostics.  Then I wondered; now I know.
D/E Those discorded:  What does he now know? that Atheists cannob believe because God has chosen NOT to save them (like he HAS chosen David and his fellow Calvinists)! Have you noticed that phenomenon: most everyone who subscribes to this distorted teaching always puts them in the CHOSEN group!

And every family's black sheep is that way because some schizophrenic God gets some pleasure by not enlightening them? Yeah, sure that's how we deem a good earthly parent, isn't it. the more he gives preferential treatment to some, the smoother things rung, right Issac? Right Jacob? It was God himself who chose to use the analogy of loving father as how he wanted us to perceive him!

F. I did not choose Christ....  How every odd that Joshua would use such phrasing as "choose ye this day whom you will serve...but as for me and my house we will choose the Lord.

Acts 26:22 Having therefore obtained help of God, I continue unto this day,
        witnessing both to small and great,
        saying none other things than those which the prophets and Moses did say should come:
Acts 26:23 That Christ should suffer, and that he should be the first that should rise from the dead,
        and should shew light unto the people, and to the Gentiles.
Acts 26:24 And as he thus spake for himself, Festus said with a loud voice,
        Paul, thou art beside thyself; much learning doth make thee mad.
Acts 26:25 But he said, I am not mad, most noble Festus; but speak forth the words of truth and soberness.
Acts 26:26 For the king knoweth of these things, before whom also I speak freely:
        for I am persuaded that none of these things are hidden from him;
         for this thing was not done in a corner.
Acts 26:27 King Agrippa, believest thou the prophets? I know that thou believest.
Acts 26:28 Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian.

Why would Paul be such an idiot if God had already made the decision BEFORE Jesus died on the cross or Paul went out preaching

G Those discorded: my church - Covenant Presbyterian Church (!), Nashville TN.
David Lawrence: Thank you for persevering to the end of this article.  If you want to know why David Lawrence is a Christian, the reason is not David Lawrence.  I did not choose Christ; He chose me.  Just as Jesus told his disciples, “You did not choose me; I chose you…”  It is not because I figured it all out.  

Jesus was made to be both LORD and Christ: He was ordained to be the Messiah and He had the right to pick His own Apostles without this spilling over to mean that David Lawrence stands on the level of the Apostles. Jesus did NOT say I have Chosen you with a period.

John 6:68 Then Simon Peter answered him, Lord, to whom shall we go?
         thou hast the words of eternal life.
John 6:69 And we believe and are sure that thou art that Christ, the Son of the living God.
John 6:70 Jesus answered them, Have not I chosen you twelve, and one of you is a devil?
John 6:71 He spake of Judas Iscariot the son of Simon:
        for he it was that should betray him, being one of the twelve.

False Proof Text
Mr. Lawrence says Ezek. 14:9-11 is a major problem for those of us who believe that God has nothing to do with the "bad" things of life.

Of Course Ezekiel REFUTES Calvinism and identifies them as FALSE PROPHETS.

And the word of the Lord came unto me, saying, Ezek 14:2

Son of man, these men have set up their idols in their heart, and put the stumblingblock of their iniquity before their face: should I be enquired of at all by them? Ezek 14:3

Therefore speak unto them, and say unto them, Thus saith the Lord God;
        Every man of the house of Israel that setteth up his idols in his heart,
        and putteth the stumblingblock of his iniquity before his face,
        and cometh to the prophet; I the Lord will answer him that cometh
        according to the multitude of his idols; Ezek 14:4

That I may take the house of Israel in their own heart,
        because they are all estranged from me through THEIR idols. Ezek 14:5

Therefore say unto the house of Israel, Thus saith the Lord God;
        Repent, and turn yourselves from your idols;
        and turn away your faces from all your abominations. Ezek 14:6

Ezek 14:7 For every one of the house of Israel, or of the stranger that sojourneth in Israel,
        which separateth himself from me, and setteth up his idols in his heart,
        and putteth the stumblingblock of his iniquity before his face,
        and cometh to a prophet to enquire of him concerning me;
        I the Lord will answer him by myself:

Ezek 14:8 And I will set my face against that man,
        and will make him a sign and a proverb,
        and I will cut him off from the midst of my people;
        and ye shall know that I am the Lord.

Paul said that God sends strong delusions to those who tamper with thee Word. Lying Wonders are defined as Religious Services devoted to the performing arts: rhetoric, singing, playing instruments, dancing or juggling. ONLY THEN

And if the prophet be deceived when he hath spoken a thing,
        I the Lord have deceived that prophet,
        and I will stretch out my hand upon him,
        and will destroy him from the midst of my people Israel. Ezek 14:9

And they shall bear the punishment of THEIR iniquity:
        the punishment of the prophet shall be even

        as the punishment of him that seeketh unto him; Ezek 14:10

Ezekiel 14:11 That the house of Israel may go no more astray from me,
        neither be polluted any more with all their transgressions;
        but that they may be my people, and I may be their God, saith the Lord GOD.
Ezekiel 14:12 The word of the LORD came again to me, saying,
Ezekiel 14:13 Son of man, when the land sinneth against me by trespassing grievously,
        then will I stretch out mine hand upon it, and will break the staff of the bread thereof,
        and will send famine upon it, and will cut off man and beast from it:

If you follow a lying prophet you WILL be deceived.
Is David Lawrence one of the twelve. Is David Lawrence a Devil? Well, the instrumental worship of the pagan trinity at Mount Sinai is called by David DEMON WORSHIP.
James 2:19 Thou believest that there is ONE God; thou doest well: the devils also believe, and tremble.

James 19 supisteueishotiheistheosestin; kalōspoieis: kaita A. daimoniapisteuousinkai B. phrissousin.

daimonion , to, A. divine Power, DivinityII. inferior divine being, 2. evil spirit,d. phaula
Opposite. agathos
Of Evil spirits d. phaula LXXDe.32.17, To.3.8, Ev.Matt.7.2

They rose up in Musical Idolatry (Exodus 32) by which Paul warned about DEMON WORSHIP

Deuteronomy 32:17 They sacrificed unto devils, not to God; to gods whom they knew not,
        to new gods that came newly up, whom your fathers feared not.
Deuteronomy 32:18 Of the Rock that begat thee thou art unmindful, and hast forgotten God that formed thee.

Matthew 7:21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven;
        but he that doeth the will of my Father which is in heaven.
Matthew 7:22 Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? 
        and in thy name have cast out devils?
        and in thy name done many wonderful works?

        Prophēt-euō  A. to be a prophētēs or interpreter of the gods, “manteueo, Moisa,
                prophateusō d' egō

                Mousa almost always "daughters" II. mousa, 
                 music, song
antilu^ros responsive to the lyre  kanakha, of the flute,

"In cultic action music was used in preparation for prophecy. Julius Firmicus Maternus refers to this fact in his remarks on an African cult.

With the air full of flute music,
the priests would put on women's clothing and
then call on the goddess so that,
filled with a wicked spirit, they might
predict the future to foolish men.

"In considering this cultic background it is necessary to understand the view of music as dispositive to divination, a view which derives from pagan philosophy. (Quasten, Johannes, pg. 40)

"Singing served as a means of inducing ecstatic prophecy  

Thus the essential relationship between music and prophecy can be clearly seen.
This relationship also explains why the expression for "
making music" and "prophesying" was often identical in the ancient tongues. origen contra celsum 8.67.

The Hebrew word Naba signifies not only "to prophesy" but also "to make music." (Quasten, Johannes, Music and Worship in Pagan and Christian Antiquity, p. 39)

Phaulos , II.2. inefficient, bad,didaskalos”[teaching] opposite agathos

John 15:16 Ye have not chosen me, but I have chosen you, and ordained you,
        that ye should go and bring forth fruit, and that your fruit should remain:
        that whatsoever ye shall ask of the Father in my name, he may give it you.
John 15:19 If ye were of the world, the world would love his own:
         but because ye are not of the world,
        but I have chosen you out of the world, therefore the world hateth you.
Psalm 41 prophesied that Judas as the "familiar friend" of Jesus would try to ALARM or TRIUMPH OVER Him. This was what Christ outlawed for the Church of Christ in the wilderness: vocal or instrumental rejoicing or high-soundinging rhetoric. Jesus called the Scribes and Pharisees, hypocrites. The Spirit OF Christ in Ezekiel 33 named self-preachers, singers and instrument players. The Judas Bag is ALWAYS attached to a flute case.

GRACE in the pagan world were three blue-eyed blond Greek prostitute-musicians.  The ANTITHESIS of pagan Charis or Charismatic as in an erotic sense, giving a favor to a man.
Titus 2:11 For the grace of God that bringeth salvation hath appeared to all men,
Titus 2:12 Teaching us that,
        denying ungodliness and WORLDY lusts,
        we should live soberly, righteously, and godly,
        in this present world;
That means that GRACE did not leap into David Lawrence's head: maybe it was--and I remember it well--the impulse to escape the draft which produced lots of non-institutional preachers.
sōphrōn , A. of sound mind
2. of things, “toisi logois sōphron epestin anthosAr.Nu.1025

Aristoph. Cl. 1025 O thou that practisest most renowned high-towering wisdom! How sweetly does a modest GRACE attend your words! Happy, therefore, were they who lived in those days, in the times of former men! [Logos opposite of rhetoric, poetry or music] In reply, then, to these, O thou that hast a dainty-seeming Muse, it behooveth thee to say something new; since the man has gained renown.
-Tuba War trumpet the ONLY instruments God authorized. Apart from military purposes, it was used on various occasions, as at religious festivals, games, funerals,  imitated by Verg. A. 9, 503: “tubae utrimque canunt,Plaut. Am. 1, 1, 73
-Căno , cĕcĭni, cantum (ancient I. imp. cante = canite, Carm “once canituri,Vulg. Apoc. 8, 13),
2. Of the faulty delivery of an orator, to speak in a sing-song tone: “inclinată ululantique voce more Asiatico canere,Cic. Or. 8, 27; cf. canto and canticum.—

In the lang. of the Pythagoreans, of the heavenly bodies (considered as living beings),the music of the spheres, Cic. N. D. 3, 11, 27.—

C. Transf., of the instruments by which, or (poet.) of the places in which, the sounds are produced, to sound, resound: “canentes tibiae,Cic. N. D. 2, 8, 22: “maestae cecinere tubae,Prop. 4 (5), 11, 9.frondiferasque novis avibus canere undique silvas,
kosmos ,  metaph., of ornaments of speech, such as epithets, Id.9.9 (pl.), Arist.Rh.1408a14, Po.1457b2, 1458a33; hadumelē k. keladein to sing sweet songs of praise, Pi.O.11 (10).13 (s.v.l.).
Pind. O. 11 My tongue wants to foster such themes; [10] but it is by the gift of a god that a man flourishes with a skillful mind, as with anything else. For the present rest assured, Hagesidamus son of Archestratus: for the sake of your boxing victory,
        I shall loudly sing a sweet song, an adornment for your garland of golden olive,
        [15] while I honor the race of the Western Locrians.
There, Muses, join in the victory-song; I shall pledge my word to you that we will find there a race that does not repel the stranger, or is inexperienced in fine deeds, but one that is wise and warlike too.

epith. of ouranos, Orph.H.4.3; “Zeus Mitras Hēlios k. Dam.Pr.131; hoi k. tou skotous toutou the cosmic rulers of this sinful world, Ep.Eph.6.12; “hoi k. hoi ta hupo selēnēn stoikheia dioikountes

glōssokomon glōssa III, komeō

a case for the mouthpiece of a pipe: generally, a case, casket, NTest.
glōssa , Ion. glassa , Herod.3.84, al., SIG1002.7 (Milet.), Schwyzer 692 (Chios), Att. glōtta , ēs, h(,
A. tongue, Od.3.332, etc. 1. in Music, rced or tongue of a pipe, Aeschin.3.229, Arist.HA565a24, Thphr.HP4.11.4, etc.
David Lawrence: It is not because I was smarter than all those students who were not believers.  Some of them are much smarter than I.  It was not because I was baptized on Easter Sunday in 1955 by George Myers at South Street Christian Church.  It is not because of all the body of evidence, as I was taught by a teacher in Florida who said that believing is like a jury making a decision after hearing the evidence. 
We sit in judgment on the evidence, and if the evidence for faith is greater than for unbelief, we choose to believe.  That analogy and the concept that it illustrates I deny forthrightly.  It is not because of Mrs. Beck, or any other Christian people who influenced my life.  It is because of God.  It is because God in eternity past foreknew me as His child and in time sent His Son to be my surety, and in my life effectually called me by His Holy Spirit!  As Paul says in 1 Cor. 1:30, “It is because of him that you are in Christ,”
I believe that all Calvinist missed the class on Reading 101: if you misquote the Spirit Word Christ says you BLASPHEME.

Read 1 Corinthians 1 to prove that God does not call Calvinists.

1Corinthians 1:23 But we preach Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness;
1Corinthians 1:24 But unto them which are called, both Jews and Greeks,
        Christ the power of God, and the wisdom of God.
1Corinthians 1:25 Because the foolishness of God is wiser than men; and the weakness of God is stronger than men.
1Corinthians 1:26 For ye see your calling, brethren,
        how that not many WISE men
after the flesh, not many mighty, not many noble, are called:

klēt-os , ē, on,
A. Invited, Aeschin.2.162, etc.; welcome, Od.17.386.
2.   called out, chosen, Il.9.165.
3.  Invoked, Anon. ap. Suid.
4.  summoned to court, PAmh.2.79.5 (ii A.D.).
II.  Subst. klētē (sc. ekklēsia), , convocation, LXX Ex.12.16, Le.23.2 (pl.).

Hom. Od. 17.380 Who pray, of himself ever seeks out and bids a stranger from abroad, unless it be one of those that are masters of some public craft, a prophet, or a healer of ills, or a builder, [385] aye, or a divine minstrel, who gives delight with his song? For these men are bidden all over the boundless earth. Yet a beggar would no man bid to be burden to himself.
By definition to deceive people about Instrumental Music proves that one is NOT called.
WISE guys are:
sophos , ē, on, A. skilled in any handicraft or art, clever, harmatēlatas s. Pi.P.5.115, cf. N.7.17; “kubernētēsA.Supp.770; “mantisId.Th.382; “oiōnothetasS.OT484 (lyr.); of a sculptor, E.Fr.372; even of hedgers and ditchers, Margites Fr.2; but in this sense mostly of poets and musicians, Pi.O.1.9, P.1.42, 3.113; en kithara s. E.IT1238 (lyr.), cf. Ar.Ra.896 (lyr.), etc.; tēn tekhnēn -ōteros ib.766; “peri tiPl.Lg.696c; glōssē s. S.Fr.88.10; “sophos ho polla eidōs phua, mathontes de labroiPi.O.2.86.
sophōn kreissō tade better than all craft, S.Ph.124
later sophōtatos as a title, esp. of lawyers or professors,
also en oiōnois, kithara, E. IT662, 1238 (lyr.
Marg-os  A. mad, marge madman! Od.16.421; “maia philē, margēn se theoi thesan23.11, cf. Pi.O.2.96
margoi hēdonai  2. of appetite, greedy, gluttonous, “meta d' eprepe gasteri margēOd.18.2;
3. lewd, lustful, Thgn.581, A.Supp.741, E.El.1027
1 Corinthians 1:30 But of him are ye IN Christ Jesus,
          who of God is made unto us
          wisdom, and
          righteousness, and
          sanctification, and

That the God of our Lord Jesus Christ, the Father of glory, may give unto you the
    spirit of wisdom and
    [spirit of] revelation in the
    [spirit of] knowledge of him: Ep.1:17
1 Corinthians 1:31 That, according as it is written, He that glorieth, let him IN the Lord.

and as he says of himself in 1 Cor. , “I am what I am because of the grace of God.”  I am a Christian because of God’s purpose for my life.  That is who I am, and I can never leave Christ.  I knew that deep in my heart on that morning as I drove down

Cor. 15:8 And last of all he was seen of me also, as of one born out of due time.

1 Cor. 15:9 For I am the least of the apostles,
        that am not meet to be called an apostle, because I persecuted the church of God.

1 Cor. 15:10 But by the grace of God I am what I am:
        and his grace which was bestowed upon me was not in vain;
        but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.

1 Cor. 15:11 Therefore whether it were I or they, so we preach, and so ye believed.

Paul was chosen to be an APOSTLE: David Lawrence was not:

Acts 22:14 And he said, The God of our fathers hath chosen thee,
        that thou shouldest know his will, and see that Just One,
        and shouldest hear the voice of his mouth.
Acts 22:15 For thou shalt be his witness unto all men of what thou hast seen and heard.
Acts 22:16 And now why tarriest thou?
         arise, and be baptized,
        and wash away thy sins, calling on the name of the Lord.

If you deny baptism you have NOT accepted the election or INVITATION.

Monday, November 19, 2012

In May 2011 I retired from teaching in the department of history, politics, and philosophy at Lipscomb University in Nashville, Tennessee, ending a career of forty-two years.  Two of these years were at Charleston High School in Charleston, Arkansas; fifteen were at Wichita Collegiate School in Wichita, Kansas; and the final twenty-five at Lipscomb.  Additionally, I have spent over fifty years in Christian ministry.  Although I still teach classes and give lectures for Lipscomb, my church, and other organizations, I am no longer employed as a teacher and have joined the ranks of the retired.

Shortly before retirement as I was discussing my career with some students, one of them suggested I write down and make available my teaching philosophy.  That sounded like a good idea, as I have thoroughly enjoyed my time in the classroom, my interaction with students and colleagues, and the thrill of learning so much myself in order to equip myself to convey history to my students.  I have been deeply encouraged by kind remarks that former students make in reference to their experience in my classes and in our personal interaction.  So I now set down these thoughts with three objectives: first, to express my gratitude to all those who have been my students or colleagues; and second, to state how blessed I have been to have had these wonderful opportunities to do for a living what is really such a joy (as my former department chair said: “They pay us as work for what we consider as play”…I would add serious but exhilarating play); and third, to offer some advice that might be profitable to those who see teaching as their calling.

My initial calling was to ministry, but I confess that teaching was a passion from childhood.  When I was in elementary school I would assemble my little sister and my stuffed animals and hold class in my playroom in the basement of our home in Springfield, Missouri.  There I got to be the teacher.  I doubt that my class profited any, with the possible exception of my sister.  However, in college years I gravitated increasingly toward ministry (which involves teaching in itself), and found myself a newly-wed called to be the preacher of a small church in Charleston, Arkansas.  When the local high school needed someone to teach English classes, they asked me, and for two years I was thrust into trying to teach a classical curriculum to students who were only a few years younger than I and not usually interested in what I had to say.  At that time the faculty had the dubious distinction of being the youngest in the state with a median age in the lower twenties.  I had made very good grades in college, but I muddled through those two years without any real teaching skills or guiding template for teaching.  I was required to take some education courses at the University of Arkansas to maintain my certificate, but when I tried to implement what I learned, chaos resulted.  I hold to the belief that it is far better to be qualified on one’s subject area than to trust what one learns in an education course.  One can only learn how to teach by teaching, as I would find out.

The itch for the academic world was still with me, and after a three years’ preaching in the eastern part of the state and then a move to Wichita, Kansas to fill the pulpit of a small church there, I availed myself of the opportunity to pursue graduate studies at Wichita State University.  My undergraduate B.A. degree was in English, but I had taken several history and language courses in college.  I enjoyed my history classes at Drury College and wanted to try my hand at history teaching at Charleston High School, but I was told that history teaching was reserved for the football coach.  Still the desire to focus on history increasingly took root, and I enrolled in classes in Greek, Roman, Medieval, Renaissance, and Reformation history.  It was this experience at W.S.U. with three professors in particular that truly shaped my philosophy of teaching.  I saw in these men a demonstration of how to teach and what the dimensions of a good teacher should be.  

My classics professor was Dr. Richard Todd.  He was quiet and methodical, yet he conveyed subdued but evident joy and enthusiasm for the subject.  By putting historical figures in their context, considering problems arising in interpreting their lives and contributions, and by assigning research into the most interesting specific areas of their lives, Dr. Todd made these people come alive to me.  He employed the technique of historical problems, and different students would sign up to research and report on different problems.  I remember especially the seminars I had under him, in particular one on the Roman Revolution.  All of us were assigned papers to write about certain key figures in that century-long conflict.  Before we presented the papers in a seminar session, Dr. Todd would set the stage by a short background of the context that would tie them together into a meaningful storyline.  When we finished, I felt I knew those people and that whole event.  I learned from Dr. Todd the value of research in reliable sources, the importance of telling the bigger story and then focusing on the specific people and events, the importance of questioning sources and causes and asking the relevant questions, and realizing that there were no simple answers to complex human events.

For medieval studies my professor was Philip D. Thomas.  Dr. Thomas was about my age, at that point twenty-five, but he already had a medical degree, two master’s degrees, and a doctorate to compare with my baccalaureate degree.  Dr. Thomas talked fast during his lectures and allowed no questions.  He brought his medical training with all its skill and demanding professionalism and transposed it into the teaching of history.  He left his students with the impression that it was as important for a history professor to practice his skill in the classroom as it was for a doctor to do so in his examining room or the hospital.  It was as important to him to be accurately informed with the facts of history as it was for a doctor to be informed about diagnosing illness and knowing how to proceed with treatment that would lead to the recovery of the patient.  

Dr. Thomas’ regimented, medically-oriented discipline was reflected not only in his impeccable preparation and professional presentation, but in the same way that one would expect a doctor to communicate information to his patient, so Dr. Thomas made it a principle to return examinations and research papers the very next class session.  Knowing how I appreciated that practice, I made it my procedure to do the same for my students.  

Finally, I would mention Dr. J. Kelley Sowards under whose teaching I was exposed to the two greatest minds of the sixteenth century: Erasmus of Rotterdam and Martin Luther.  I had the privilege of working under his guidance for fifteen years while I pursued my doctorate in a rather off-and-on fashion.  I wrote both my master’s thesis and doctoral dissertation under his direction.  I witnessed his personal knowledge of sources, his passion for his subject, and his penetrating insights into the minds of great persons of the time.  I also witnessed his ability and insistence to set these key players in their historical context.  His period was one that would accentuate intellectual history, yet he made sure that we understood the world in which these thinkers operated and the forces that came to bear on their ideas. 

Dr. Sowards demonstrated with certainty that he cared about his students.  He would spend any amount of time necessary with us.  He made himself available in his study carrel at the library, and I spent many hours with him there and in his house as he helped me work on the drafts for the thesis and later the dissertation.  He would walk from classroom to library with me to help me find a book.   On two occasions he drove me to Lawrence, Kansas, to meet with my doctoral committee.  He joined the faculty of the University of Kansas so that he could guide me through my dissertation as K.U. had no one of his credentials in Erasmian studies.  

Although all three of these men possessed different lecture styles, personalities, and specific methodologies, all three had in common the characteristics of demanding of both themselves and their students thorough research, questioning of sources, and analyzing historical figures both internally and externally as they were positioned in their historical contexts.  All three conveyed intense enthusiasm for their subjects.  All three showed respect for students and were personally invested in enabling them to learn the material.  They graded examinations and papers carefully and thoughtfully, with well-written comments giving students advice on how to improve and showing them where they erred.  All three demonstrated in every class session not only that they had mastered the facts and material, but also that they knew personally and intimately the people about whom they were lecturing.

There is no question that when I finished my master’s work at Wichita State University that I had been shaped as a teacher by the powerful influence and example of these three professors.  I not only was equipped with the facts and understanding of the scope of early European history, but I also had a forceful example of how to teach those subjects.  But there remained the knowledge of how actually to implement these examples in a classroom.  I lacked on-site mentoring and the practical skills of effective teaching in a real classroom with real students.

That opportunity came in 1971 when, just as I finished my M.A. program at Wichita State University,  I was offered the opportunity to join the faculty of Wichita Collegiate School, an independent college-preparatory school that had been founded only eight years earlier.  I well remember the headmaster, Randall Storms, taking me into the faculty office to introduce me to teachers who would become close friends and colleagues for the next fifteen years: Jim Graf who had also studied under Dr. Sowards and was the Latin instructor, Luisa Gonzales from Cuba who taught Spanish, Harold Kruger who had been head over Mennonite schools in the old Belgian Congo and was head of the foreign language department and taught French, Rick Koch who taught math, Henry Hildebrandt who was head of the history and economics department and the economics instructor, Hildegard Podrebarac who was from Germany and taught the language, Jean Vant Zelfde who taught science, and Diane Rauh who taught English and humanities and served as chair of that department.  I shall never forget Mr. Storms, when introducing me to Diane, telling me that she was “as tough as nails.”  I would soon come to understand what he meant.

All these members of the Collegiate Upper School faculty exuded a welcoming, friendly spirit, but at the same time a willing and joyful dedication to professionalism.  They would be, as I would immediately find out, well qualified in their areas of expertise, dedicated and devoted to the task of academic excellence, and determined that they would produce students who would exemplify the school’s motto: proba te dignum (“worthiness challenges you.”)  The school graduated only students who had pre-registered in a college, usually giving them guidance in what colleges to select.  Students who required extra help in mastering the class material were offered after-school tutorials, and all members of the faculty were required to spend as much time as necessary with them in these tutorials.  Failure was not an option.  I really felt I was in my environment: a place where teaching, the learning process, the excitement and enthusiasm of opening the world to young minds, and the appreciation for academic excellence were all honored and practiced.

However, if there was any one person who became my mentor, it was Diane Rauh.  Equipped as I was with the example from my three excellent professors at W.S.U., I still needed to learn how to put it all into practice in the day-to-day, nitty-gritty world of the classroom.  I needed to learn how to apply and implement what I had learned in a way modeled by my professors.  I was in a world of young people from ages twelve to eighteen, seventh to twelfth grades, who would become my world, my catalyst for the maturation of what it meant for me to be a teacher.  It would shape and determine the direction of my teaching career for forty years.  In one way it still does as I continue to teach in varied venues.  I needed my own “probation” in the crucible of the middle and high school classroom.  I needed to know what would work and how to make it work.  Diane became the mechanism to impart those skills to me both in example and counseling.

When I began my tenure as a teacher at Collegiate, I was assigned a class load of one half English, one quarter theology, and one quarter history.  In later years, as the school grew, Diane asked me to choose one area, and because of my graduate preparation, I narrowed the field to history.  I must say the choice was made somewhat reluctantly as I loved both literature and theology.  In later years, with theology becoming my passion and church history increasingly an area of focus in teaching, I would reclaim one of those surrendered areas.  Every now and then the interest in literature also surfaces.

Diane was not only head of the English department but instructor of the humanities class which was required of all seniors.  This class was the flagship of the Collegiate curriculum, and I was honored to be asked to co-teach it with Diane.  I could not believe the syllabus when she showed it to me as we met to plan the class for the upcoming year.  The lectures were rich and varied, covering literature, history, theology, music, and art.  We contacted guest lecturers to come to our campus and share their expertise so that numerous instructors were eventually involved while Diane and I did the bulk of the teaching.  She taught the literature component and I took the history and theology.  The reading list was impressive, to say the least; perhaps the better word is overawing.  Classics, critical thinking, research and writing, and synthesis of ideas were emphasized.

From Diane Rauh I learned the importance of implementing what I had seen demonstrated in my professors at Wichita State: that when I came into the classroom, I did so thoroughly prepared, having mastered my material….that I would demonstrate genuine enthusiasm about that material…that I would manifest personal concern for each and every student and his/her eventual mastery of that material.  

Additionally she taught me that I must demand excellence of my students and accept nothing less.  I must raise the level of expectation and, rather than compromise in lowering it, put forth all the necessary effort to help students reach that level.  The demands I make on my students I must also make on myself, and excellence would characterize everything I did in the classroom and outside it in interacting with students.  

I had a superlative example from professors Todd, Thomas and Sowards, but I was enabled, mentored, directed, forced, and taught by word and example through my being co-teacher with Diane and a member of her department.  She would often discuss her teaching methods, and she would not hesitate to take me aside and rebuke me in no uncertain terms for my failings.  She demanded from me that I take my work, the reading lists, the syllabus, and the curriculum, my challenge in the classroom, my own preparedness, and the desired end product of our efforts all with utmost seriousness.  I recall one time when she called into question my giving a student an A on a paper when the student used a run-on sentence!  

She taught me what it meant to be enthusiastic about teaching.  I shall never forget how she described the way she would teach a work of literature.  She said, “I may come flying into the classroom,” and then she demonstrated what that meant as she expounded a line from a book with tremendous expression.  I suppose it made an impression on me, because in my evaluations from Lipscomb students through the years, I always got high marks on enthusiasm no matter what they didn’t like otherwise about me. 

It was this philosophy, as it developed and matured in the fifteen years I was at Collegiate, that enabled me to pursue a successful teaching career at the university level.  Initially I had to lower the academic demands on my college students as contrasted with the demands I made on Collegiate students, but as I worked with these university students and gained my bearings, I was able to bring up the level of expectation and performance.  I earned the reputation of being a tough teacher, but I also was able to work with hundreds of students through lower division basic courses into upper intensive ones to enable them to master material and gain a love of this subject and an understanding of the great people who have made the world what it is today.

Saturday, January 14, 2012

My Life In Grace

H Those discorded: .. ...recently converted to calvinism should be locked up for 2 years...maybe 20 would have been a better number in David's case. But this simple, rather humerous observation gives som serious iinsight into the volatility of this teaching, does it not?

Those discorded:  The doctrines of grace... fully developed in my teaching &...Bible classes...Sunday & Wed.

Thursday, January 12, 2012

My Journey to Grace

Tuesday, January 10, 2012

Why I Am a Reformed Christian

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