THE LATEST GATHERING OF COMPROMISED CHRISTIANITY OWNED BY GLOBAL GOALS AND COMMUNITARIAN PRINCIPLES IS OVER BUT THE “CONVERSATIONS” FOR SOCIAL CHANGE WILL LINGER ON UNTIL THE NEXT GATHERING. HERE IS A LOOK AT ” SEOUL STATEMENT” FROM THE FOURTH LAUSANNE CONGRESS.
BY Rev Thomas Littleton
9/30/2024
The latest gathering of Globalism in the name of Christianity just took place in Seoul South Korean and ,like the previous 2010 gathering in Capetown, the labels and narrative might sound very biblical to the untrained listener but the focus, topics and outcomes are set to keep the “conversations” of social change and manipulation of the church toward Global Goals, DE&I , Community Development and JUSTICE going for another decade and a half …until the next Congress.
SOME LAUSANNE ACTIVISM HISTORY THE 2010 CONGRESS.
READ THE BELOW ARTICLES FOR THE 1974 HISTORY & OF THE 2010 CAPETOWN CONGRESS, ITS FOCUS AND LONGTERM IMPACT .
“The Cape Town Congress was particularly concerned about the crises of our time. Prominent themes were, for example, the increasing impoverishment of many segments of the population in underdeveloped countries and the accumulation of wealth and assets of affluence among a relatively small upper class, not only in the Southern Hemisphere but also in the West. Other themes of the Congress that affect the spread of Christianity worldwide included the reconciliation of human races, the achievement of social justice, the mitigation of global warming, the increase of women in leadership positions, the right approach to homosexuality, the oral tradition of the Bible, and the conduct of spiritual warfare. These are all issues that fit into the category of dominionism (establishing the Kingdom of God as an earthly kingdom).”
(This quote is from Dr Martin Erdmann who has written several books on the dangers of
the Lausanne Movement and the special focus of the 2010 meetings)
WORLD EVANGLEICAL ALLIANCE AND NAE DRAFT LAUSANNE FOCUS ON AGENDA 2030 -GLOBALISM
WEA AT DAVOS WORLD ECONOMIC FORUM FAITH IN ACTION.
THE CROWNING OF TIM KELLER.
( FROM THIRTY PIECES OF SILVER COVERAGE OF TIM KELLER’S MEMORIAL SERVICE.)
Tim Keller’s influence on the evangelical church and especially on the American Reformed movement, including his own Presbyterian Church in America,has been both far reaching and destructive. Keller’s political movement TGC has helped reek havoc in American seminaries, churches and ministries since its founding in 2006. Yet no one has ever been able to fully unravel the funding or influences behind it. Keller came out of obscurity as a Virginia pastor and into his position as pastor of a planned and “hopeful PCA flagship church plant in NewYork City”. He is said to have been the 3rd choice for the job. Who pulled the strings within these PCA has never been revealed.
In 2008 Christianity Today and Peter Drucker evangelical machine “Leadership Network” operative Ed Stetzer began helping Tim Keller’s name become a household word by hard selling his new book. Keller, Stetzer and fringe emergetns like Brian McLaren began a movement call “Mission Shift” inorder to flood the EMERGENT MOVEMENT intomission organizations and visions.
By 2010 the Lausanne Movements choice of Keller as a keynote in Lausanne South Africa and his later choice to speak at Lausanne’s North American memorial to John Stott had Keller touted as one of the churches leading “intellectuals” and dubbed “the new John Stott”. Since that time Keller’s influence has continued to explode. Keller’s TGC, his Redeemer Church NYC , his MANY books and publishing arm “Gospel in Life” his global church planting arm “Redeemer City to City”. His “New York City Movement Day”, his SOCIALIST ECONOMICS model “Center for Faith and Work” and his Frankfurt School inspired narrative of “human flourishing” and “theology of Cities” have seen to that non stop growth. Most often his talking points have come from political think tanks like the Institute for Institute for Advanced Studies in Culture (IASC ) and his strong GLOBALIST and left leaning political affiliations. These have helped secure Keller’s place as a leading “thinker” of modern day evangelicalism.
THE SOURCE OF KELLER’S TALKING POINTS
Keller was most skilled at appearing contemplative and thoughtful while presenting the narrative such think tanks as FRANKFURT SCHOOL inspired IASC had honed.
(NOTE :MANY of Kellers key concepts and terms came from IASC which admitted to its Frankfurt School inspiration on its very own about page.
IASC -“Our institutional inspiration comes from the close-knit intellectual fellowships of the past (such as the Frankfurt School and the Vienna Circle); our philosophical inspiration comes from a thoughtful re-appropriation of the theologies and classical philosophies which characteristically champion the dignity of the person, the pursuit of the just life, and the flourishing of the human community.”
(NOTE also that his revealing statement was later removed AFTER it was brought to light in an expose on Tim Keller.)
THE SSA NARRATIVE,
2024 MEETINGS FOCUS ON SSA CONTINUES.
READ HERE
READ HERE AS WELL
THE SEOUL STATEMENT & THE INSATIABLE VOICES OF ACTIVISM.
https://lausanne.org/statement/the-seoul-statement
HERE ARE THE HIGH /LOW POINTS- DEPENDING ON ONES WORLDVIEW:
“The Lausanne Covenant (1974) declared, “World evangelization requires the whole church to take the whole gospel to the whole world.“- BUT WHAT DOES THIS MEAN IN A GLOBAL ACTIVIST SETTING? Take a look
The church displays Christ in diverse yet faithful ways.
- ” The church has been called to express its common life by forming local, counter-cultural communities in every society. Local churches vary in form: from small bands of believers meeting in secret, to house churches, to much larger congregations that gather in public view. The emergence of digital spaces has provided Christian believers yet another means to come together, prompting ongoing theological reflection on the nature and form of the local church.
- Local churches throughout history and across the world display spectacular diversity in traditions and forms, which are shaped by the influence of their distinctive cultures and by the unique contextual challenges they face. Nevertheless, what such Christian communities have in common, and what makes them authentic manifestations of the body of Christ is their worship of the triune God in response to their shared faith in the gospel of Jesus Christ—the faith that Christ calls them to share with the world.”
ADOPTING THE WORLD’S NARRATIVE TO ERASE HUMAN RIGHTS BY REDEFINING THEM.
IV. The Human Person: The Image of God Created and Restored
“Today, the world is absorbed with the question, “What does it mean to be human?” This makes the Christian doctrine of the human person critically important. How we answer this question has profound implications for our witness in the world and our life in the church. It goes to the very heart of the great upheavals in the world with regard to issues such as identity, human sexuality, and the implications of advancing technologies. A sound doctrine of the human person is also vital for dealing with the growing phenomenon of leaders that claim supra-human powers and God-like authority within the church.“
(NOTE:CRAFTED TALKING POINTS TO PROTECT THE ACTIVIST FROM MARGINALIZATION)
“The image of God is the essence of being human.”
- “Scripture teaches that human beings are uniquely created in God’s image. This uniqueness includes stewardship roles and responsibilities in the world. The gift of image-bearing provides all human beings with inherent dignity, equality, and worth, regardless of gender, ethnicity, race, caste, age, physical and mental capacities, and socioeconomic and cultural contexts. The triune God created human beings to be relational, including personal relationships with God and the formation of communities. (Gen 1:26-28; 2:15)
- Human beings are an integrated physical and spiritual unity, possessing a spiritual dimension that complements the physical. We therefore reject any privileging of body or spirit over and against the other.
- We acknowledge that sin affects the degree to which human beings can fully reflect the image of God. Sin corrupts our inherent human nature and capacities, our relationships with others, and our human vocation in the world. Sin adversely influences people to treat other humans as objects, not as persons of intrinsic worth. At times even Christians have sinfully misinterpreted the image of God out of self-interest, to marginalise and dehumanise others.”
“The image of God and human sexuality”
(NOTE: KEEPING THE CONVERSATIONS GOING AND ACTIIVST LIKE REVOICE AND YARHOUSE- IN THE GAME.)
The Christian understanding of sexual identity
- “The biblical account of creation recognises that humans are created as sexual beings with clearly identifiable physical characteristics as male and female and relational characteristics as man and woman. The “sex” of an individual refers to the biological characteristics that distinguish male from female, whereas “gender” refers to the psychological, social, and cultural associations with being male or female. The Bible unambiguously affirms that human beings, both male and female, bear the image of God, representing the Creator in the care of his created earth. (Gen 1:26-28; 2:22-23)
- We lament any distortion of sexuality. We reject the notion that individuals may determine their gender without regard to our createdness. Although biological sex and gender may be distinguished, they are inseparable. Maleness and femaleness are an inherent fact of human createdness—a fact to which cultures give expression in distinguishing between men and women. We also reject the notion of gender fluidity (the claim to fluctuating gender identity or gender expression, depending on situation and experience).
- Throughout history, however, persons whose sex is not observably clear at birth (broadly designated today as intersex individuals) have faced significant psychological and social challenges. In the Scriptures God expresses his deep concern for eunuchs in their experience of alienation and pain, and has prepared a better future for those who put their trust in God, promising them the restoration of their dignity. In this same way, the people of God are called to respond with compassion and respect towards those who face similar circumstances today. (Isa 56:4-5)”
SUPPORTING THE SSA CREWS CONCEPT OF “SINGLENESS”
“We call all local churches to support both singles and married couples within the community of Christian believers through teaching, mentoring, and networks of mutual encouragement and practical support. Such a community witnesses to the power of the gospel by modelling the biblical values of deep friendships, love and faithfulness in marriage, the honouring of parents, and the dedicated nurture of children within the context of loyalty to the lordship of Jesus Christ, and to the glory of God.”
“The Christian understanding of same-sex sexual relations”
(NOTE: END GAME IS CHANGING THE CHURCH TO ASSURE INCLUSION – NO MATTER HOW MANY BIBLE VERSE ARE QUAOTED- WHY ? IT IS ALL BASED ON SSA/SOGI TO THE CHURCH CANNOT EXPOECT REAL CHANGE IN CONVERSION)
- “Sexual intimacy between persons of the same sex is a phenomenon that is as old as human civilization, and the Bible, in both the Old and New Testaments, shows its awareness of such practices. On six occasions we find the explicit mention of same-sex sexual behaviour in the Bible. Because of the extraordinary importance of the subject for society and the church today, it is vital that Christians become familiar with all the references to same sex sexual intimacy in the Bible, and their meanings in context—Genesis 19:1-3; Leviticus 18:20; 20:13; Romans 1:24-27; 1 Corinthians 6:9-11; 1 Timothy 1:9-11:
- The Old Testament refers to sex between persons of the same sex in the account of Genesis 19:1-3 where the life of Abraham and his family intersected with the culture of Sodom, which God had declared to be grievously wicked. Sodom’s notoriety had been due to multiple forms of social evils, including the attempted male-rape of Lot’s guests by all the townsmen being highlighted in the narrative as evidence of the abysmal moral condition of the city. (Ezek 16:49-50; Gen 18:20-21; 19:1-13; Jude 7)
- In the apostolic witness of the New Testament, same-sex behaviour is referenced in Romans 1:18-27, 1 Corinthians 6:9-11, and 1 Timothy 1:9-11, against the backdrop of Greek and Roman culture. The historical record makes clear that sex between persons of the same sex was a well-known practice during this period, having been normalised, especially in the upper strata of society. In this context, it is striking that Paul places sex between persons of the same sex in the same category of sexual sin as fornication and adultery, and within a broader list of sins that included thieving, greed, drunkenness, slander, and swindling. In 1 Timothy 1:9-11, the list that proscribes same-sex behaviour includes patricide, murder, fornication, slave trading, and perjury. All who do such things are called lawbreakers, rebels, ungodly, sinful, unholy, and irreligious people.
- In 1 Corinthians 6:9, Paul coined a term to describe sex between men from two references in Leviticus 18:20 and 20:13. These texts state that sex between persons of the same sex violates God’s standards for the Israelites who had been bound by their covenant to God.
- When Paul refers to sex between people of the same sex in Romans 1:24-27, he does so to express how humanity’s rebellion against God has led to the rejection of his created order. As indications of humanity’s total moral bankruptcy, he cites the widespread practice of idol worship and sexual immorality. With regards to sexual impurity, Paul specifically condemns sex between women and sex between men, which were clearly well-known practices in what was considered the sophisticated culture of the time.
- All the biblical references to sex between persons of the same sex lead us to the inescapable conclusion that God considers such acts as a violation of his intention for sex and a distortion of the Creator’s good design, and therefore, sinful. However, the gospel assures us that those who have, by ignorance or knowingly, given into temptation and sinned, will find forgiveness and restoration of fellowship with God through confession, repentance, and trust in Christ.
- We recognise that a number of people, both within and outside the church, experience same-sex attraction, and that for some, this is the only or dominant attraction. The biblical insistence that Christians must resist temptation and so maintain sexual holiness, in both desire and behaviour, applies equally to heterosexually attracted individuals as it does to same-sex attracted persons. We acknowledge, however, that Christians who are same-sex attracted face challenges even in Christian communities. We repent of our lack of love towards our brothers and sisters in the body of Christ.
- We urge Christian leaders and local churches to recognise within our communities the presence of believers who experience same-sex attraction, and to support them in their discipleship by pastoral care and by developing healthy communities of love and friendship.[2]“
DID LAUSANNE JUST GO AFTER “CHRISTIAN NATIONALISM? YES IT JUST DID...AND REPENTED ON BEHALF OF THE CHURCH OF IT.
“We repent of our failures to condemn and restrain violence by remaining silent, by promoting nationalism, or by unjustly supporting conflicts through deficient theological justification.“
- “We condemn those who use their influence in world affairs to promote avoidable conflicts and wars, merely to further their economic and political interests. We are saddened by the immense suffering their actions have caused. We believe that they will be held accountable before God on the day of judgement.
- We call all Christians to serve the vulnerable in contexts of war by pooling our resources and supporting the relief efforts of churches and humanitarian organisations that are situated near conflict zones. We also commit to serve as peacemakers, by supporting negotiations aimed at ending conflicts and by calling for justice and reparation for the innocent victims of violence.
- Christians at various times in history have not only promoted violence and war but also remained silent in the face of such atrocities rather than speaking with prophetic integrity and courage. This is captured in the Cape Town Commitment:
We acknowledge with grief and shame the complicity of Christians in some of the most destructive contexts of ethnic violence and oppression, and the lamentable silence of large parts of the church when such conflicts take place. Such contexts include the history and legacy of racism and black slavery; the holocaust against Jews; apartheid; ‘ethnic cleansing’; inter-Christian sectarian violence; decimation of indigenous populations; political and ethnic violence; Palestinian suffering; caste oppression and tribal genocide.
- We echo the Cape Town Commitment in calling “for repentance for the many times Christians have been complicit in such evils by silence, apathy or presumed neutrality, or by providing defective theological justification for these.” Much of this defective theological justification arises from a failure to distinguish between the “nations” of Scripture and modern “nation-states” and from a failure to think biblically about nationality. In Scripture, nations were culturally distinct peoples whose identities were shaped by historical attachment to loosely defined territory, the worship of a god (or gods) whose rule over a people was exercised through a king. By contrast, “nation-states” (or “nations” in the modern sense) are governments that administer internationally recognized political sovereignty by means of constitutionally ordered institutions and laws, over territories with clearly demarcated borders and the individuals and peoples who live within them. Most modern nation-states govern multiple peoples, that is, groups within their borders who do not derive their collective identity from nationality alone but from ethnicity, race, country of origin, and the many other forms of collective identity that enrich the modern world. In terms of identity, these culturally distinct groups are often closer to the peoples that formed the “nations” of Scripture than to modern states. We affirm that every modern state is accountable to the divine demand for the just and merciful treatment of both the individuals and peoples over whom it exercises sovereignty as well as those of its neighbours.
- It is critically important that Christians think clearly about biblical peoples when they (e.g. Israelites, Egyptians, Syrians) are associated by name, history, geography, or ancestry with modern nation-states (e.g. Israel, Egypt, Syria) and the peoples who live under the political sovereignty of these states (Jews, Palestinians, Arabs, Copts, Druze, Armenians, Kurds, and many more). God is fulfilling his promises to all these peoples—both Jews and Gentiles—through the good news of Jesus, the Messiah. In the Middle East, and elsewhere, Christian leaders must work to correct theological errors that provide ideological justification for unjust violence against innocent civilians or seek to legitimise violations of international humanitarian law.
- We lament that some Christians have looked to the state rather than the gospel as the key means for bringing about God’s intentions for the world. This takes an especially regrettable form when wed to nationalism—here defined as the belief that every state should have a single, national culture and no other—or ethnonationalism—which is the belief that every ethnic group should have its own state. This is a great evil in our world. We lament that many Christians have been sadly complicit in it, as well as in the claims of ethnic and racial supremacy it fosters. Against this, we assert that no modern state is able to claim or will ever be able to claim to be the special agent of God’s saving rule.
“DIGITAL CHURCH IN A DIGITAL WORLD”
“Christians are called to faithfully steward technology.”
- “We call all Christians to pursue technological innovation and use with love, justice, and faithfulness, both before God and toward others. We recognise that technology shapes the environments in which humans live, play, relate, and work, as well as how Christians fellowship with one another, pray, read Scripture, grow in faith and character, worship God, and share the gospel. Therefore, Christian development and use of technology must seek the welfare of our neighbours and enemies, promote human flourishing and dignity, having fixed our eyes more fully on the future that awaits us in the new heavens and the new earth. (Mic 6:8; Luke 10:25-37; Gen 9:6; Jas 3:9; Gen 1:31; Rev 21:1-8)
- As digital technology is negotiated and adapted within church communities today, we see existing church life practices shaped by it along with new church practices emerging from it. Recognizing that digital technology is not monolithic, the church must use its discernment to judge when, how, and where different technologies should be adopted with the focus always on how the gospel of Jesus Christ is proclaimed and honoured in their use. We therefore call Christians and churches to explore and adapt digital technologies for the worship of God, the bridging of divides, the shaping of Christ-honouring culture, and the work of Christian discipleship.
- Finally, we applaud the church’s evangelistic drive that has led to increasing technological adaptation and unprecedented opportunities for sharing the gospel. We delight that technology has extended the reach of the gospel into many regions of the world that have previously been inaccessible, hastened the work of Bible translation, and facilitated the movement and ministry of God’s people around the world. We pray that gospel-motivated, faithful stewardship of technology will help a new generation to follow and bear witness to Christ in our increasingly technological world.[4]
NO MORE HIDING THE REAL AGENDA – UN AGENDA 2030
The World Evangelical Alliance and partners like National Association of Evangelicals and the Lausanne Movement have come out of the shadows and into the full light of day shamelessly owning open promotion of the World Economic Forum/ United Nations Global Sustainability Goals of Agenda 2030. After taking part in the G20 Religion Summitt R20 and the COP 27 gatherings WEA has launched Roadmap to 2030 and multiple partners like The Gospel Coalition are fully committed to priming the next generation of Christians to be “global citizens” and embrace Agenda 2030. WEA openly invites you and your church to join them and “collaborate” the fulfillment of these global goals possible and to offer your children on the altars of pagan earth worshippers in the name of serving Jesus.
LAUSANNE IS LITTLE MORE THAN A PLATFORM FOR GLOBAL CHRISTIANITY MANNED BY POLITICAL OPERATIVES AND ACTIVISTS AND ATTENDED BY FOOLISH AND GULLIBLE BELIEVERS.
” REVISING TO FURTHER ACCOMIDATE ACTIVIST.”
“Lausanne edits Seoul Statement’s paragraphs on homosexuality, says there may be more ‘non-substantive changes’”
https://www.christiandaily.com/news/lausanne-edits-seoul-statements-paragraphs-on-homosexuality.html
SAMPLE OF REVISIONS
After releasing the Seoul Statement just before the start of the Fourth Lausanne Congress on World Evangelization held in Incheon, Korea from September 22 to 28, the document’s editorial team adjusted two paragraphs that speak to the issue of the Church’s response to homosexuality. A spokesperson commented that more minor changes are possible.
“In the first of the two paragraphs, the new version changed the wording that spoke of “many churches” and instead now simply refers to “Christian communities”. It also removed references to “ignorance and prejudice”, “discrimination and injustice” and “harm”, while maintaining the need for repentance for shortcomings in some churches that have not treated brothers and sisters in Christ who are same-sex attracted with love.”
Paragraph 69 as released on September 22:
“We recognise that a number of people, both within and outside the church, experience same-sex attraction, and that for some, this is the only or dominant attraction. The biblical insistence that Christians must resist temptation and so maintain sexual holiness, in both desire and behaviour, applies equally to heterosexually attracted individuals as it does to same-sex attracted persons. We acknowledge, however, that Christians who are same-sex attracted face challenges in many local churches due to ignorance and prejudice, and have consequently suffered discrimination and injustice within Christian communities. We repent of our failures and lament the harm this has done to our brothers and sisters in the body of Christ.“
New version of paragraph 69:
“We recognise that a number of people, both within and outside the church, experience same-sex attraction, and that for some, this is the only or dominant attraction. The biblical insistence that Christians must resist temptation and so maintain sexual holiness, in both desire and behaviour, applies equally to heterosexually attracted individuals as it does to same-sex attracted persons. We acknowledge, however, that Christians who are same-sex attracted face challenges even in Christian communities. We repent of our lack of love towards our brothers and sisters in the body of Christ.“
“It is not the Congress’ statement, it is not one of the foundational documents that we are pinning everything on. And so, like in any editorial process, there may be changes, but those changes are not substantive or significant, at least from an editorial perspective.”
‘Remember there are always people in the room who struggle with this issue’
The issue of human sexuality and the sexual revolution that marks today’s secular culture continues to pose a challenge to many pastors and Church leaders who seek to biblically and pastorally respond to those who struggle with their sexual attraction or identity.
CONCLUSION.
2 Peter 2:2-4
2 And many will follow their destructive ways, because of whom the way of truth will be blasphemed. 3 By covetousness they will exploit you with deceptive words; for a long time their judgment has not been idle, and their destruction does not slumber.
Doom of False Teachers
4 For if God did not spare the angels who sinned, but cast them down to hell and delivered them into chains of darkness, to be reserved for judgment”
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