Readers have asked us for more information on how to create a sermon that is Christ-centric. We have recorded a reading of the essay “Forgiveness – a Christ-centered perspective” to illustrate this principle in practice. You can read or listen to this essay to get a practical example of how to be Christ-centric.
We also have a second video example: “Aan wie se kant is God?”(apologies to our English readers – it’s only available in Afrikaans). In this example, a few ways that people try to use the Bible to promote their own agenda (similar to the “kapstok preek”) are mentioned, and then, in conclusion, an excellent Christ-centric position is made.
We trust that these examples will help you to better understand the principle of being Christ-centric.
Lastly, there is also the “Saviour – Sermon” test: a test of whether a sermon is Christ-centric or not, is when the congregation’s response afterwards is “What a Saviour!” rather than “What a sermon”.
Esegiël hoofstuk 18 is ’n baie besondere hoofstuk in verband met stryd en lyding in ’n gelowige se lewe. Maar let veral op die volgende verse:
Verse 1-3; 20; 31-32:
Verder het die woord van die Here tot my gekom en gesê:
Wat is dit met julle dat julle hierdie spreekwoord gebruik aangaande die land van Israel, naamlik: Die Vaders het groen druiwe geëet, en die tande van die kinders het stomp geword?
So waar as Ek leef, spreek die Here my God, dit sal julle nie meer in die gedagte kom om dié spreekwoord in Israel te gebruik nie.
Die siel wat sondig, dié moet sterwe, die seun sal nie die ongeregtigheid van die vader help dra nie, en die vader sal nie die ongeregtigheid van die seun help dra nie, die geregtigheid van die regvredige sal op hom wees, en die goddeloosheid van die goddelose sal op hom wees.
Werp julle oortredinge waardeur julle oortree het, van julle weg en maak vir julle ’n nuwe hart en ’n nuwe gees, want waarom wil julle sterwe, o huis van Israel?
Want Ek het geen behae in die dood van hom wat sterwe nie, spreek die Here my God: Bekeer julle dan en lewe.
In Christian tradition, and
especially that of the Western church, the creation event is generally presented
as only a six days’ work, while the completion
of creation on the seventh day is much neglected, or even overlooked altogether.
Therefore it is necessary to present a more complete perspective on the Sabbath
as presented in the Biblical creation narrative, the history of Israel in the
Old Testament, and that of the church in the New Testament.
This perspective is in correlation with the
progressive revelation of God as seen from Creation, the Fall, the Old Testament,
the New Testament, the Return of Christ, up to the eternal heavenly rest of God
In order to deal with this
threefold view, the Sabbath is divided into three categories:
The Creation Sabbath (Creator – Creation narrative).
The Covenant Sabbath (Israel – Old Testament).
The Atonement Sabbath (Church – New Testament).
The intention is not to
differentiate between three different and autonomous Sabbaths, but to
appreciate the one Sabbath of God from these three phases or accentuations in
the progressive revelation of God:
Prof Francois Möller gave the following presentation at Auckland Park Theological Seminary during the one-day seminar on the Holy Spirit on the 18th of October 2016.
The heading: The Law of God and the Fruit of the Spirit might seem to be an unusual combination, because when the Law is discussed, it is usually done opposed to grace and not in connection with the Fruit of the Spirit.
However, the connection between the Law of God and the Fruit of the Spirit is actually something very real in the Bible. But before discussing this connection, the meaning of the concepts “Law of God” and “the Fruit of the Spirit” should be clarified.
As far as the Law of God is concerned, also called the torah of God in the Old Testament and later translated in the New Testament with nomos, we refer to the will of God. For the Jews torah was seen as the direction in which God’s finger points. In other words,torah is an expression of the will of God for man. Therefore, it stands to reason that the Law of God can never be seen as something that has fallen away or having been abolished. The will of God cannot be dealt with like that!
The act of forgiveness is one of the most powerful occurrences conquering the reality of sin and its destructive fruits as manifested in broken relationships with God and man. No wonder the strong biblical emphasis on forgiveness as an act of God, but also expected from man.
Forgiveness is sometimes identified as an act of “sending away”. God “sends away” what man has done in violation and disavowal of his will, and receives man back into uninhibited fellowship. Also man’s forgiveness to one another is seen as an act of “sending away” what has become between him and his neighbor. To “send away” is indeed an important aspect of forgiveness, and relates to the Greek verb άϕιέναι (to send away; to forgive) as mainly used in the gospels. However, that which is central to forgiveness cannot in the first instance be determined by semantics, but rather what God has done in Christ to move towards us in brokenness and sin whilst inviting our repentant response.
Auckland Park Theological Seminary (“ATS”, for short) is the oldest Pentecostal and charismatic theological seminary in Africa. The seminary is an academic institution and has been engaged in theological training and education since 1945.