Unveiling Mormonism

Explore how cultures shape faith as the discussion dives into the intriguing challenge of whether your surroundings are holding you back from God. Discover the contrasting receptions of Paul's message in Thessalonica, Athens, and Berea. Uncover how a religious culture can hinder belief and the reality of false religions leading people astray. Listen as Paul confronts Athens' idol worship and engages with philosophers, ultimately sharing a powerful message of God's desire for all nations to seek Him.

The LDS Gospel Topics Essays claim that Joseph Smith translated the Book of Mormon and the Book of Abraham "by the gift and power of God". But upon further review, it seems something sketchy might have been afoot.--The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday. Find resources to talk about these episodes at pursueGOD.org/mormonism.Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.Got questions or want to leave a note? Email us at podcast@pursueGOD.org.Donate Now --

Welcome back to the podcast! In today's episode, we'll be talking about family curses...and blessings! Are they still a thing? Listen to find out!--The PursueGOD Truth podcast is the “easy button” for making disciples – whether you’re looking for resources to lead a family devotional, a small group at church, or a one-on-one mentoring relationship. Join us for new episodes every Tuesday and Friday. Find resources to talk about these episodes at pursueGOD.org.Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.Got questions or want to leave a note? Email us at podcast@pursueGOD.org.Donate Now --Q. Are Family Curses (and Blessings) Real?Super scary verse in the OT (Second Commandment):Exodus 20:4-5 (NLT) 4 “You must not make for yourself an idol of any kind or an image of anything in the heavens or on the earth or in the sea. 5 You must not bow down to them or worship them, for I, the LORD your God, am a jealous God who will not tolerate your affection for any other gods. I lay the sins of the parents upon their children; the entire family is affected—even children in the third and fourth generations of those who reject me. Generational curses? Need to cast out demons? “Bondage Breaker” bookNo! This is more about learned behaviorThird and fourth generationsYou may have met these people!Influence extends to grandkids and great grandchildrenPrinciple: parenting matters!You will pass on more than you thinkFamily idols (even today)AlcoholismPride, selfishnessMaterialism (wealth)But don’t miss the next verseExodus 20:6 But I lavish unfailing love for a thousand generations on those who love me and obey my commands.God wants to bless your family!A thousand generations vs. 3 or 4But look at the recipient of thisThose who love me and obey my commandsThe greatest generational blessing: salvationHouseholds where grandparents, parents, kids are all followersNothing better than thisVery few families have itWe’re going to see this in action in 3 families in Acts 16 today…Acts 16: (NLT) 1 Paul went first to Derbe and then to Lystra, where there was a young disciple named Timothy. His mother was a Jewish believer, but his father was a Greek.This is Paul’s second missionary journey First time we meet Timothy. This guy becomes Paul’s protege. Jewish momGreek dad2 Timothy 1:5 (NLT) 5 I remember your genuine faith, for you share the faith that first filled your grandmother Lois and your mother, Eunice. And I know that same faith continues strong in you.Notice: no mention of fatherDad was likely not a Gentile follower of GodIf he was, he would have had Timothy circumcisedOne more hint about Timothy’s upbringing…2 Timothy 3:15 (NLT) 15 You have been taught the holy Scriptures from childhood, and they have given you the wisdom to receive the salvation that comes by trusting in Christ Jesus.Taught by mother and grandmother!The point: if you want to pass on your faith, teach your kids the Bible early and oftenNext passage:Acts 16:13-14 (NLT) 13 On the Sabbath we went a little way outside the city to a riverbank, where we thought people would be meeting for prayer, and we sat down to speak with some women who had gathered there. 14 One of them was Lydia from Thyatira, a merchant of expensive purple cloth, who worshiped God. As she listened to us, the Lord opened her heart, and she accepted what Paul was saying.(Pillar New Testament Commentary) The fact that she is named could mean that she was a person of some status, 'since it was normal in such a Greco-Roman setting not to mention women by personal name in public unless they were either notable or notorious.'Acts 16:15 (NLT) 15 She and her household were baptized, and she asked us to be her guests. “If you agree that I am a true believer in the Lord,” she said, “come and stay at my home.” And she urged us until we agreed.Maybe a widow? Divorced? Either way, seems to be a single mom(Pillar New Testament Commentary) A woman such as Lydia might have been head of a household in Greco-Roman culture because her husband had died or she was divorced, and less probably because she was a single woman of means.Also very wealthyMoney doesn’t have to be a generational curseShe’s already using it to be a blessingMain point: Look at her impactshe got saved, the household followedOne more example: a blue collar worker dad, jailer where Paul and Silas were imprisoned:Acts 16:25-28 (NLT) 25 Around midnight Paul and Silas were praying and singing hymns to God, and the other prisoners were listening. 26 Suddenly, there was a massive earthquake, and the prison was shaken to its foundations. All the doors immediately flew open, and the chains of every prisoner fell off! 27 The jailer woke up to see the prison doors wide open. He assumed the prisoners had escaped, so he drew his sword to kill himself. 28 But Paul shouted to him, “Stop! Don’t kill yourself! We are all here!”Acts 16:29-30 (NLT) 29 The jailer called for lights and ran to the dungeon and fell down trembling before Paul and Silas. 30 Then he brought them out and asked, “Sirs, what must I do to be saved?”Acts 16:31-33 (NLT) 31 They replied, “Believe in the Lord Jesus and you will be saved, along with everyone in your household.” 32 And they shared the word of the Lord with him and with all who lived in his household…. Then he and everyone in his household were immediately baptized.Wow. This time a dad gets saved and the family followsWhat’s going on here? What can we learn from these three storiesA young man with a Christian mom and grandma (and unbelieving dad)A wealthy single momA blue collar dadThey’re included as a sampling of what was happening in the early churchPeople were getting savedIt was so powerful that it impacted their householdsThat’s how it should still work todayMoms and Dads embrace the message of JesusAnd they intentionally pass it on to their kidsBack to the verse at the top:Exodus 20:6 But I lavish unfailing love for a thousand generations on those who love me and obey my commands.Family blessings are real! Parents: your love for God, your obedience to his commandsCan be passed on to generations

The LDS Church's "Gospel Topics Essays" released in 2013. These essays were written by Mormon experts in an attempt to explain away some of the difficult questions coming against the Church. In today's episode we explore the essay titled "Are Mormons Christians?"--The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday. Find resources to talk about these episodes at pursueGOD.org/mormonism.Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.Got questions or want to leave a note? Email us at podcast@pursueGOD.org.Donate Now --Notes

Welcome back to the podcast! Today's world is full of conflicting thoughts, ideas, and problems. In this episode, we'll be answering the question: should serious Christians ever compromise?--The PursueGOD Truth podcast is the “easy button” for making disciples – whether you’re looking for resources to lead a family devotional, a small group at church, or a one-on-one mentoring relationship. Join us for new episodes every Tuesday and Friday. Find resources to talk about these episodes at pursueGOD.org.Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.Got questions or want to leave a note? Email us at podcast@pursueGOD.org.Donate Now --Q. Should Serious Christians Ever Compromise? Might seem like a weird questionMaybe you know Christians who never compromiseDraw hard lines everywhere on everything. Totally unbendingEx: Halloween Ex: TattoosThe Fundamental Law of Legalism: Drawing a hard line in gray areas weakens the hard lines we draw in the black and white.So we have to be smart about compromise!Parents: could win the battle but lose the warOur strategy: don’t make a big deal of these gray areas (even though we still drew boundaries) – so our kids would take us seriously when we drew the line on serious issuesA strange paradox: Biblical Christians draw hard lines in some areasAnd then they turn around and compromise in other areasToday: We’ll see the first time the church wrestled with thisIt was such a big question, they gathered in JerusalemFirst church councilEverybody was there! Peter, Paul, Barnabas, etc.To answer: When do we fight vs when do we compromise?I want to start at the end: where they landedIn the words of Paul, later, to the church at CorinthIt’s a great summary, and it shows you this is a thingCompromise, that is, for serious ChristiansCause Pauls was serious, unbendingYet look at where he landed on this ?1 Corinthians 9:19-21 (NLT) 19 Even though I am a free man with no master, I have become a slave to all people to bring many to Christ. 20 When I was with the Jews, I lived like a Jew to bring the Jews to Christ…. 21 When I am with the Gentiles who do not follow the Jewish law, I too live apart from that law so I can bring them to Christ. But I do not ignore the law of God; I obey the law of Christ.Hypocrite? No way! Jesus-centered vs. rule-centeredJust wanted to point people to JesusTherefore willing to compromiseHeart issuePointed Jews to Jesus by using the law of MosesPointed Gentiles to Jesus without using the law of MosesAll along obeyed the higher law “of Christ”Ie, not free to do whatever we want (antinomianism)compromising on the Lordship of ChristLast week: Acts 14, Paul’s first missionary journeyProclaimed the gospelContextualized the gospel for GentilesMade disciples and commissioned them to make disciplesReturned to home base, Antioch Now we have a blended church, and with that came questions…Acts 15:1-2 (NLT) 1 While Paul and Barnabas were at Antioch of Syria, some men from Judea arrived and began to teach the believers: “Unless you are circumcised as required by the law of Moses, you cannot be saved.” 2 Paul and Barnabas disagreed with them, arguing vehemently. Finally, the church decided to send Paul and Barnabas to Jerusalem, accompanied by some local believers, to talk to the apostles and elders about this question.This isn’t a secondary issue. This is a core, doctrinal issue - how can one be made right with God? There are times when we can agree to disagree - color of the carpet, how often to celebrate communion, what type of worship music to play - but there are essential doctrines that are worth fighting for.  We need to protect and proclaim the Gospel. There was a desire of the church in Antioch for truth.  If they were just looking for the answer that was most convenient or matched up with their feelings, they wouldn’t have sent a delegation to Jerusalem.  They would have just said, “Paul and Barnabas preached that it is by faith in Jesus that we are made right with God and that’s all we need.”  They wanted to make sure they weren’t in error and so they sent them to appeal to the apostles and elders. Do we desire truth?  Are we willing to invite other, more mature, believers in to weigh in on questions and give us advice?  Are we willing to follow the evidence, or do we put more stock in our feelings?  Jeremiah 17:9 “The human heart is the most deceitful of all things, and desperately wicked. Who really knows how bad it is? Acts 15:4-6 (NLT) 4 When they arrived in Jerusalem, Barnabas and Paul were welcomed by the whole church, including the apostles and elders. They reported everything God had done through them. 5 But then some of the believers who belonged to the sect of the Pharisees stood up and insisted, “The Gentile converts must be circumcised and required to follow the law of Moses.” 6 So the apostles and elders met together to resolve this issue.This was a legit issue, they all wanted clarityFirst Peter sharesActs 15:8-11 (NLT) 8 God knows people’s hearts, and he confirmed that he accepts Gentiles by giving them the Holy Spirit, just as he did to us… 11 We believe that we are all saved the same way, by the undeserved grace of the Lord Jesus.”Peter reminds the believers that they couldn’t keep the law, their fathers couldn’t keep the law, their grandfathers couldn’t keep the law.  No one could.. It isn’t just Gentile believers who are saved by grace, the Jewish believers were also saved strictly by God’s grace.  Even though they had the law and practiced the law and traditions, that isn’t what saved them.  Then Paul (and Barnabas) sharesActs 15:12 (NLT) 12 Everyone listened quietly as Barnabas and Paul told about the miraculous signs and wonders God had done through them among the Gentiles.Even though the dispute was sharp and the debate heavy, the believers were willing to listen to the evidence brought forth.  We could learn many lessons from this.  This is such a stark contrast to the way most disagreements are handled today where opposing sides just continually try to shout over one another or cut the other side down. This is what’s amazing about Paul. He had been so zealous as a Pharisee!What could have happened to him to change his whole outlook? He really met Jesus. Total transformation.This is the only hope for anyone struggling with the Fundamental Law of Legalism. Jesus changes people.Then James has the final wordJames, the brother of Jesus, declaries in verse 14 that God has taken a people for his name from among the Gentiles.  The significance of this statement is probably lost on us.  That is what Israel was supposed to be.  Israel was the people God had taken for his name.  James is confirming the previous testimony that God has also called a people for himself from among the Gentiles.  This would have been such a shift in thinking for a Jewish believer and the believers who were Pharisees were having a difficult time accepting it. James quotes Amos 9:11-12 - core value #1 We look to God and his Word in all we do. God’s Word would be the standard upon which the decision would be made. We should be able to point to God’s Word for the positions we take on any issue.  For all of the hot topics of today; abortion, transgenderism, premarital sex, pornography, divorce - God’s Word is the framework from which I take my position. Fallen tabernacle of David - Jewish nationIt will be rebuilt and restoredWhy? - so that the rest of mankind may seek the Lord.  The so is the reasoning here.  God’s plan all along was to use the nation of Israel to draw people from all nations unto himself. Amos is arguing that if we would just take the time to really look, we’d see that God has made his intentions known since long ago. It’s always been the plan! Acts 15:19 (NLT) 19 “And so my judgment is that we should not make it difficult for the Gentiles who are turning to God.”“We should not make it difficult”Legalism makes it difficultMatthew 23:13 (NLT) 13 “What sorrow awaits you teachers of religious law and you Pharisees. Hypocrites! For you shut the door of the Kingdom of Heaven in people’s faces. You won’t go in yourselves, and you don’t let others enter either.”No compromise on the good newsSaved by grace through faith, period. But the next verse seems confusingMaybe not what you expect: Acts 15:20-21 (NLT) 20 Instead, we should write and tell them to abstain from eating food offered to idols, from sexual immorality, from eating the meat of strangled animals, and from consuming blood. 21 For these laws of Moses have been preached in Jewish synagogues in every city on every Sabbath for many generations.”What?! This seems legalistic! These things don’t save! Two things help us understand this list:ONE: It was an honoring God issue (no compromise)These things were all related to pagan temple festivalsThis represented their old life, idolatry1 Corinthians 10:14 (NLT) 14 So, my dear friends, flee from the worship of idols.Following Jesus means we live a new kind of life!TWO: It was a unity in the church issueUnity in the new Jew/Gentile church would take some compromiseValue: We give up things we love for things we love more, including preferences.  Are we willing to give up preferences for harmony within the body? Do I complain or grumble when decisions are made that are contrary to my preferences? (Enduring Word Commentary) These three commands had to do with the eating habits of Gentile Christians. Though they were not bound under the Law of Moses, they were bound under the Law of Love. The Law of Love told them, “Don’t unnecessarily antagonize your Jewish neighbors, both in and out of the church.”This is where serious Christians must compromiseImagine the chaos that would have erupted during table fellowship (sharing of meals) if the Gentile Christians insisted on celebrating their freedom in regards to all of the Jewish dietary laws.  In a setting that was to promote unity and fellowship, only division and hurt feelings would have been sown. 1 Corinthians 10:31-33 (NLT) 31 So whether you eat or drink, or whatever you do, do it all for the glory of God. 32 Don’t give offense to Jews or Gentiles or the church of God. 33 I, too, try to please everyone in everything I do. I don’t just do what is best for me; I do what is best for others so that many may be saved.Q. Should Serious Christians Ever Compromise? No, when it comes to the essentials of the gospelWe are saved by grace through faithThat salvation means a changed lifeYes, when it comes to helping people pursue GodFree to give up our preferences for the sake of love

In today's episode Pastor Bryan answers a listener's question about people who have never heard the gospel. --The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday. Find resources to talk about these episodes at pursueGOD.org/mormonism.Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.Got questions or want to leave a note? Email us at podcast@pursueGOD.org.Donate Now --

Welcome back to the podcast! Today we’re going to spend some time studying Paul’s first missionary journey, answering the question: What are the marks of a Biblical missionary?--The PursueGOD Truth podcast is the “easy button” for making disciples – whether you’re looking for resources to lead a family devotional, a small group at church, or a one-on-one mentoring relationship. Join us for new episodes every Tuesday and Friday. Find resources to talk about these episodes at pursueGOD.org.Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.Got questions or want to leave a note? Email us at podcast@pursueGOD.org.Donate Now --Today we’re going to spend some time studying Paul’s first missionary journey. Tracing his travels through Acts, we can break his travels into three parts:First Missionary Journey (Acts 13-14): Paul, along with Barnabas, traveled through Cyprus and parts of modern-day Turkey, including cities like Antioch, Iconium, Lystra, and Derbe.Second Missionary Journey (Acts 15:36-18:22): This journey began after a disagreement with Barnabas. Paul traveled through regions of Asia Minor and then to Europe, including cities like Philippi, Thessalonica, Berea, Athens, and Corinth.Third Missionary Journey (Acts 18:23-21:17): Paul revisited many of the places he had previously established churches, such as Galatia and Ephesus, and continued his ministry in Macedonia and Greece.Today we’ll answer this question: Q. What Are the Marks of a Biblical Missionary?Today we’ll identify Three Marks.First: What is a missionary?Defn: A “sent one” who goes to a different culture to share the good news about Jesus.“Missio” means to be sent. Implication: sent on God’s mission. In the case of Paul & Barnabas: sent by the Holy Spirit, but through the local church (13:1-3)Comes from Great Commission:Matthew 28:19 (NLT) 19 Therefore, go and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit.Why does this question matter?Not all missionary efforts are biblical!Our church: do these missionaries actually make disciples? Think of it like an investment…Goal: make moneyIf it didn’t make money, would you keep investing? At some point, NO!Back to biblical missions:Goal: make disciplesIf it didn’t make disciples, would you keep investing?Example: missionaries in SpainLiving like they were retiredNo fruit, no disciple-makingOur church: evaluating our investmentsIndividually, tooSo let’s get to the text, the first-ever Christian missionTo discover Three Marks of Biblical MissionariesThree things that were true back thenThey’re still true todayMark 1: Biblical missionaries proclaim the gospel. (14:1-7)Easy to forget this and make the focus “doing good” for societySome famous missionaries and their humanitarian impact: John Eliot (1604–1690)Known as the "Apostle to the Indians," Eliot was an English Puritan missionary who focused on converting Native Americans in New England.Eliot advocated for the rights of Native Americans, often opposing colonial injustices and working to protect their interests.William Carey (1761–1834)An English missionary known as the "father of modern missions," Carey was a key figure in the founding of the Baptist Missionary Society and dedicated his life to spreading Christianity in India.He advocated for social reforms, such as the abolition of practices like Sati (the burning of widows) and the promotion of education for women.David Livingstone (1813–1873)A Scottish missionary and explorer, Livingstone is known for his extensive travels in Africa.Exploration and Mapping: His explorations helped map large parts of Africa, providing valuable information about the continent's geography.Anti-Slavery Advocacy: Livingstone's writings raised awareness of the horrors of the slave trade, influencing public opinion in Britain and contributing to the eventual abolition of slavery in many parts of Africa.Healthcare and Education: He established missions and medical clinics, promoting education and healthcare in local communities.But each of these missionaries had the same focus: sharing JesusImpacting culture was a byproduct of this, not the main focusThis is the first mark of biblical missionsComes from Jesus himself:Acts 1:8: “you will be my witnesses, telling people about me everywhere…”Compare Matt 28: go make disciples of all nations”Survey of Paul’s first missionary journey:Acts 13:38-39 (Pisidian Antioch) “Brothers, listen! We are here to proclaim that through this man Jesus there is forgiveness for your sins. Everyone who believes in him is made right in God’s sight - something the law of Moses could never do.”Acts 14:1 (Iconium) “...Paul and Barnabas went to the Jewish synagogue and preached with such power that a great number of both Jews and Greeks became believers.”Acts 14:15 (Lystra) “...We have come to bring you the Good News that you should turn from these worthless things and turn to the living God…”As seen in ch 13 and 14: Some people respond joyfully to the message of Jesus, while others respond antagonisticallyThat’s not up to the missionariesTheir part is to share the good news about JesusHumanitarian impact is good, but it’s not ultimate. Biblical missionaries must proclaim the gospelThat’s the first mark we see from Acts 14Here’s the second one:Mark 2: Biblical missionaries contextualize the gospel. (14:8-20)Every culture has its own context.Explain what culture is: how a group uniquely organizes its normative behaviors and ideasThailand: don’t pat a child on the head; Malaysia & India: don’t eat food with left hand; etc. (google it)Ethics and values are part of culture: what a society assumes is good & rightCan’t assume people everywhere think like we do / value what we valueActs 1:8 = “in Jerusalem, throughout Judea, in Samaria, and to the ends of the earth.”On surface, it looks like a geographical expansionPartly it is, but more significantly, a cultural expansionJerusalem → my hometownJudea → the region surrounding: culturally similarSamaria → geographically near, but culturally distantEnds of the earth → geographically and culturally distantWorldview is also part of culture: what is assumed about reality, including role of supernaturalIn the missionary journey of Paul and Barnabas, this crossing of cultures is marked by the inclusion of Gentiles along with JewsLast week (ch 13): Paul preached to the Jewish community in Antioch of PisidiaWhen the Jews began to oppose their message, Paul and Barnabas turned to the non-Jewish peopleFrom now on, we see a deliberate outreach focus on non-Jewish peopleIOW: Paul & Barnabus seeking to communicate with people NOT like themAs missionaries cross the barriers of culture, the challenge of communicating the gospel increases, so MISSIONARIES CROSS THE BARRIER OF MISUNDERSTANDING (14:8-20)People who are presented with the gospel (or any message) make sense of what they hear in light of what they already believeYou can see the misunderstanding in (8-13)In other situations, healing underscored the message of Jesus (see v.3)But in this case, the healing interpreted in light of cultural understanding of GodPaul knew what to do → frame the gospel starting with those peoples’ worldview(Verses 14-17) - didn’t start with Jewish scriptures, as he did in Pisidian AntiochWould have made no sense to these rural pagansStarted with common ground of natural revelation: the God who made everything, who provide common graces like rain and cropsExamples from cultures where Alpine sends missionaries?Note: contextualizing the gospel shouldn’t change the gospelActs 14:8-10 (NLT) 8 While they were at Lystra, Paul and Barnabas came upon a man with crippled feet. He had been that way from birth, so he had never walked. He was sitting 9 and listening as Paul preached. Looking straight at him, Paul realized he had faith to be healed. 10 So Paul called to him in a loud voice, “Stand up!” And the man jumped to his feet and started walking.Jesus, Peter, now Paul.Why? To legitimize their message.Acts 14:11-13 (NLT) 11 When the crowd saw what Paul had done, they shouted in their local dialect, “These men are gods in human form!” 12 They decided that Barnabas was the Greek god Zeus and that Paul was Hermes, since he was the chief speaker. 13 Now the temple of Zeus was located just outside the town. So the priest of the temple and the crowd brought bulls and wreaths of flowers to the town gates, and they prepared to offer sacrifices to the apostles.Greco-Roman culture: lots of gods and legends(Pillar New Testament Commentary) Since the people were shouting in the Lycaonian language, the missionaries were at first unaware of the honour that was being paid to them.Acts 14:14-17 (NLT) 14 But when the apostles Barnabas and Paul heard what was happening, they tore their clothing in dismay and ran out among the people, shouting, 15 “Friends, why are you doing this? We are merely human beings—just like you! We have come to bring you the Good News that you should turn from these worthless things and turn to the living God, who made heaven and earth, the sea, and everything in them. 16 In the past he permitted all the nations to go their own ways, 17 but he never left them without evidence of himself and his goodness. For instance, he sends you rain and good crops and gives you food and joyful hearts.”Notice what Paul is doing here: contextualizing the gospelTo a Jew: “Good News” in context of OT promises to AbrahamTo a Gentile: “Good News” in context of God’s generosity in generalIn both cases there’s a call to faith and repentance Faith in a good, sovereign GodRepentance: turning from sin to God(Pillar New Testament Commentary) What we have here is not evangelism in the normal NT sense of proclaiming Christ and his saving work. However, it is a biblical foundation for evangelism in a culture where fundamental presuppositions about God and nature and the meaning of human existence need to be challenged.That’s what we try to do in The Pursuit series:Lesson 1: God is for you, not against youLesson 2: The Bible can be trusted for truthLesson 3: Biblical principles are the foundation for a moralistic worldview. These three lessons provide a foundation for sharing Jesus with people in post-modern worldThen we go on to the basics of the gospel: L4: What is sin?L5: Who is Jesus? L6: Responding in faithPaul is laying the foundation for sharing the basics of the gospelBut they don’t have ears to hear it…Acts 14:18 (NLT) 18 But even with these words, Paul and Barnabas could scarcely restrain the people from sacrificing to them.He shared the gospelBut he couldn’t make them receive itSection ends with Paul getting stoned and drug out of the townBut he gets up and moves on to the next townSo we’ve seen two marks of biblical missionaries so far:They proclaim the gospelThey contextualize the gospelAnd here’s the third thing we notice in the text:Mark 3: Biblical missionaries make disciple-makers. (14:21-25)Acts 14:21-23 (NLT) 21 After preaching the Good News in Derbe and making many disciples, Paul and Barnabas returned to Lystra, Iconium, and Antioch of Pisidia, 22 where they strengthened the believers. They encouraged them to continue in the faith, reminding them that we must suffer many hardships to enter the Kingdom of God. 23 Paul and Barnabas also appointed elders in every church. With prayer and fasting, they turned the elders over to the care of the Lord, in whom they had put their trust.Went back to cities where preached the gospelTook steps to strengthen and encourage the new believers thereDiscipled them: taught them about the nature of God’s kingdom / how to live as XianIn this case: how to handle sufferingAppointed elders in every church → leaders to care for the people“Church” implies: believers were gathered into a specific communityPaul and Barnabas were itinerant, but no missionary will be anywhere foreverThe goal is to develop a church that is not dependent on outsidersThe “Three-Self” ideal: Self-governing / Self-supporting / Self-propagatingIOW: a church that is making disciples who make disciples who make disciplesSometimes this means establish disciple-making churchesShare example from Victory church: “make one disciple”Close: We’re all called to all three of these things, not just missionaries.

In this episode Pastor Bryan does a deep dive on the historical context in which Mormonism was born. --The Unveiling Mormonism podcast pulls back the curtain on Mormon history, culture and doctrine. Join us for new episodes every Monday. Find resources to talk about these episodes at pursueGOD.org/mormonism.Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.Got questions or want to leave a note? Email us at podcast@pursueGOD.org.Donate Now --The Cane Ridge Revival of 1801 (Smith was born in 1805) was one of the most significant events of the Second Great Awakening, attracting thousands of people to the rural meeting grounds near Cane Ridge, Kentucky. Often described as America’s first "camp meeting," it became a powerful symbol of the evangelical fervor and transformative social energy characteristic of the revivalist movement. Organized by Presbyterian minister Barton W. Stone, the Cane Ridge Revival ultimately became a catalyst for the Restoration Movement and helped shape the trajectory of American evangelical Christianity in the 19th century.Key Aspects of the Cane Ridge RevivalThe Setting and Attendance:Cane Ridge was a small frontier settlement with a simple log church, yet the revival attracted an astonishing 10,000–20,000 people over the course of several days in August 1801. This was unprecedented for the time, especially in such a remote area. Attendees came from multiple states and diverse denominations, including Presbyterians, Methodists, and Baptists, drawn by word-of-mouth and the promise of a powerful religious experience.Camp Meeting Format:The revival used the camp meeting format, which would become a hallmark of the Second Great Awakening. People set up tents and stayed on the grounds for days, worshiping and participating in continuous services. Multiple preachers spoke simultaneously from different locations, allowing crowds to move from one sermon to another and creating an immersive, 24/7 environment of worship, singing, and prayer.Emotional and Physical Reactions:Attendees reported a wide range of intense physical and emotional responses to the preaching, which were often seen as signs of divine presence. People fainted, trembled, shouted, spoke in tongues, and even went into "fits." Some fell into trances, while others cried out in repentance or sang with ecstatic fervor. These manifestations were controversial but contributed to the atmosphere of awe and fervor, as many saw them as evidence of the Holy Spirit’s power.Emphasis on Personal Conversion:The revival centered on personal conversion experiences and repentance, stressing a direct relationship with God that didn’t depend on church tradition or hierarchy. The Cane Ridge preachers, including Stone, called people to experience a "new birth" and a deep personal commitment to Christ. This call for individual faith resonated strongly with the democratic and egalitarian ideals of the early American frontier, where settlers sought new spiritual freedoms along with their new land.Interdenominational and Ecumenical Nature:Unlike typical religious gatherings of the time, the Cane Ridge Revival welcomed people from various denominations, encouraging unity in worship despite doctrinal differences. This ecumenical spirit reflected a belief that all Christians could be unified in Christ, which later became a central tenet of the Restoration Movement. Barton W. Stone, who organized the revival, would go on to champion the idea of a unified, non-denominational church.Lasting Impact and the Restoration Movement:Cane Ridge’s impact extended far beyond the revival itself. Stone and other ministers were inspired to reject traditional denominational labels and creeds, seeing them as barriers to true Christian unity. In 1804, Stone and several other ministers issued the “Last Will and Testament of the Springfield Presbytery,” declaring their independence from the Presbyterian Church and their intention to follow the Bible alone as their guide. This document marked the formal beginning of Stone’s Christian Church or Christian Connection, one branch of what became known as the Restoration Movement.Criticism and Controversy:The revival faced criticism from more traditional church leaders, who were skeptical of the intense emotional displays and lack of doctrinal oversight. Some saw the unrestrained atmosphere as chaotic and even dangerous, believing it encouraged emotional excess at the expense of sound doctrine. This controversy, however, only increased the revival’s notoriety and solidified its reputation as a revolutionary religious event.Influence on American ReligionThe Cane Ridge Revival was instrumental in shaping the Second Great Awakening and set the stage for the proliferation of revivalism across the United States. Its emphasis on personal salvation, direct access to God, and non-denominational unity became foundational principles for the broader Restoration Movement, influencing leaders like Alexander Campbell and Sidney Rigdon. Moreover, Cane Ridge popularized the camp meeting model, which spread throughout the frontier, particularly in the American South, and contributed to the formation of other denominations, such as Methodism and Baptist churches.Legacy of Cane RidgeToday, Cane Ridge is remembered as a landmark event that demonstrated the appeal of revivalist Christianity to the growing American frontier population and laid critical groundwork for the Restorationist ideals of unity, simplicity, and Bible-based faith. It also underscored the importance of the camp meeting as a uniquely American religious tradition, a format that would influence Protestant gatherings for decades to come.The early Restoration Movement of the 1800s in America was an effort by various Christian groups to return to what they believed were the authentic teachings and practices of the New Testament church. Emerging amid this movement were groups that came to be known as Christian Churches, Churches of Christ, and the Disciples of Christ. The movement came out of the Second Great Awakening and focused on rejecting traditional denominations and creeds, prioritizing Bible-based beliefs, and pursuing unity among Christians by restoring what adherents saw as the primitive church founded by Jesus.A significant and sometimes overlooked aspect of this movement was its influence on early Mormonism, particularly through Sidney Rigdon, a well-known preacher in the Restorationist circles who ultimately joined the fledgling Church of Jesus Christ of Latter-day Saints. Rigdon’s involvement created an intersection between Mormonism and Restorationism that would shape the development of Mormon theology, organizational structure, and community goals.The Restoration Movement: Core Beliefs and GoalsIn the early 19th century, several prominent preachers and religious leaders sought to unify Christians by moving away from established denominational doctrines toward a model they believed represented the original teachings of the New Testament church. Leaders like Thomas and Alexander Campbell and Barton W. Stone emphasized the importance of baptism, the simplicity of early Christian worship, and the rejection of complex creeds in favor of "Bible-only" Christianity.These leaders believed that modern Christianity had fallen into apostasy, deviating from the original practices and purity of the New Testament church. As such, they advocated for a "restoration" rather than a reformation, seeking not just to reform the existing churches but to reestablish the primitive church on American soil. This framework of restoration influenced Mormonism profoundly, particularly through the work and beliefs of Sidney Rigdon.Sidney Rigdon: From Restorationist Preacher to Mormon LeaderSidney Rigdon was a dynamic preacher deeply involved in the Restoration Movement. He was close to Alexander Campbell, a central figure in the movement, and initially preached Restorationist principles to congregations in Ohio and Pennsylvania. Rigdon’s theology was heavily rooted in the idea of restoring the true church that had been lost after the death of the apostles, a concept central to the Restoration Movement and one that he would later find compatible with Joseph Smith’s teachings.Rigdon’s Early Life and Ministry1793: Sidney Rigdon was born in Pennsylvania. He was raised in a Baptist family and became a preacher within the Baptist tradition.1819-1821: Rigdon studied under Andrew Clark, a Baptist minister, and eventually became a minister himself, serving in Pennsylvania and later in Ohio. He initially preached within the Baptist framework.Involvement in the Restoration Movement1821-1826: Rigdon became influenced by the ideas of the Restoration Movement, which was championed by Alexander Campbell and Barton W. Stone. This movement sought to restore Christianity to its New Testament roots, rejecting creeds and denominational divisions.1826: Rigdon aligned more closely with Alexander Campbell and began to preach the principles of the movement. This was especially evident when he adopted the Restorationist plea for a return to the original teachings of the Bible, particularly regarding baptism by immersion and a simpler, non-denominational church structure.Rigdon was well-known for his charismatic preaching and drew large crowds, especially in Ohio. He established congregations that embraced Restorationist ideals.Break with the Campbell-Stone Movement and Conversion to Mormonism1829: Despite his prominence in the Campbell-Stone Movement, Rigdon began to show interest in religious ideas that extended beyond the strict biblical primitivism of Campbell. He also engaged in deeper theological speculations, which were less aligned with Campbell’s rational and scriptural approach.1830: The key turning point occurred when Sidney Rigdon was introduced to Joseph Smith and the newly published Book of Mormon through a fellow CofC preacher Parley P. Pratt. Rigdon reportedly met Smith in October 1830, and by December 1830, Rigdon had converted to Mormonism. This event was a major shock to the Restoration Movement, especially for Campbell, who saw Rigdon’s departure as a serious blow.After his conversion, Rigdon brought many of his congregants from Ohio into the fledgling Mormon movement, helping the young church grow significantly. Rigdon quickly became one of Joseph Smith’s closest advisors and helped shape early Mormon theology.Aftermath and Later LifeRigdon became a key figure in the development of Mormonism, playing a role in its theological, political, and social development. He served as a spokesman, missionary, and even as Joseph Smith’s running mate during Smith’s ill-fated 1844 U.S. presidential campaign.1844: After Joseph Smith’s assassination, Rigdon sought to become the leader of the church but was outmaneuvered by Brigham Young. He eventually broke away from the mainline Latter-day Saints and attempted to lead a splinter group but never regained the prominence he once had.Rigdon’s Conversion and Influence in MormonismIn 1830, Rigdon was introduced to the Book of Mormon through Parley P. Pratt, a fellow preacher who had converted to the fledgling LDS Church. Rigdon was captivated by the Book of Mormon's restorationist themes, particularly the emphasis on the re-establishment of Zion and the gathering of a covenant people in the last days. Rigdon converted and, along with many members of his congregation, joined the Church of Christ—the original name given to the LDS Church by Joseph Smith.Rigdon’s conversion brought not only his congregation but also his significant theological influence and understanding of Restorationist ideas into Mormonism. He quickly became one of Joseph Smith’s closest associates and was a key architect of early Mormon theology. Rigdon’s views contributed to the LDS Church’s focus on establishing Zion, a consecrated community, and the role of living prophets and apostles, ideas that resonated with many Restorationists who longed for a more direct and literal connection to New Testament Christianity.Initially, Joseph Smith did seem to align his early movement with the broader Restoration Movement and the shared goal of returning to New Testament Christianity. His early emphasis on restoring Christ's original church and teachings resonated with themes present in the Restoration Movement, especially as he sought to correct what he saw as doctrinal errors and institutional corruption in existing churches. However, Smith’s vision of restoration quickly took on unique features that set it apart from other Restorationist groups, especially after he introduced claims of new revelation and additional scripture with the Book of Mormon.Early Parallels with the Restoration MovementBiblical Restoration and Anti-Creedalism:Like many in the Restoration Movement, Smith initially emphasized returning to the simplicity of the New Testament church. His early teachings rejected traditional creeds, echoed sentiments of apostasy in mainstream Christianity, and advocated for biblically based teachings and structure. This approach would have resonated with Restorationists, who similarly sought to restore the church to its New Testament foundations.Desire for Unity Among Christians:Early on, Smith and his followers seemed to share the Restorationist vision of unity among Christians. They referred to the new church as the "Church of Christ", a name commonly used by Restorationist groups to indicate alignment with the apostolic church and distance from denominational labels.Interest in Reform and Purity:Smith’s early sermons and teachings focused on reform, personal purity, and a direct relationship with God. These principles were popular among other Restorationists, who viewed reform as a way to recapture the essence of early Christianity.The Break from Broader RestorationismAs Smith’s movement developed, it began diverging significantly from other Restorationist groups, largely due to Smith’s introduction of additional scriptures (such as the Book of Mormon), new doctrines, and his assertion of prophetic authority.The Book of Mormon and New Revelation:The publication of the Book of Mormon in 1830 was a major departure from other Restorationist beliefs, which were rooted in the “Bible alone” principle. This new scripture, which Smith claimed was an ancient record revealed to him by divine means, marked a significant theological innovation that other Restorationists, like Alexander Campbell, strongly opposed. Campbell, who had been an early influence on Sidney Rigdon, was among the first to publicly denounce Mormonism’s claims, arguing that the Bible alone was sufficient.Claims of Prophetic Leadership:Smith’s claim of direct revelation and prophetic authority went beyond the Restorationist emphasis on Bible interpretation and communal governance. The idea of an ongoing prophetic office challenged the Restorationist focus on the priesthood of all believers and a congregational style of governance.Smith also introduced a structured hierarchy of apostles, prophets, and high priests, which differed sharply from the more egalitarian model promoted by other Restorationist groups. This new structure began with the formation of the Melchizedek Priesthood and the office of apostle, which Smith believed was essential to restoring the fullness of Christ's church.Unique Doctrinal Innovations:As Smith’s teachings evolved, he introduced doctrines that further separated his movement from the broader Restorationist cause. These included beliefs in temple ordinances, baptism for the dead, and later, plural marriage. These doctrines were not only distinct from Restorationist beliefs but were seen as controversial and unacceptable within that broader movement.The concept of Zion and the gathering of Saints to specific locations (such as Kirtland, Ohio, and later Nauvoo, Illinois) further emphasized the distinct identity of Smith’s movement, positioning it as a separate body of believers rather than as part of the larger Restorationist effort.Sidney Rigdon’s Role in the TransitionWhen Sidney Rigdon joined Smith’s church in 1830, he brought with him Restorationist principles, especially the belief in restoring New Testament practices and the importance of gathering believers into a single community. Rigdon’s background and influence initially made the church appealing to those who identified with the broader Restorationist goals.However, Rigdon’s involvement also hastened Mormonism’s divergence. Rigdon’s acceptance of Smith’s prophetic claims and support for additional revelation helped formalize Mormonism’s theological distinctiveness, which increasingly distanced it from Restorationist groups. Rigdon’s vision of Zion as a literal, theocratic community led by a prophet was appealing to early Mormons but alienated other Restorationists who did not accept Smith’s claims to modern prophecy or additional scripture.ConclusionWhile Joseph Smith’s movement initially shared restorationist ideals and seemed to be aligned with the broader Restoration Movement, it quickly moved...

Welcome back to the podcast, today we're talking about fasting as we continue our study in Acts chapter 13.--The PursueGOD Truth podcast is the “easy button” for making disciples – whether you’re looking for resources to lead a family devotional, a small group at church, or a one-on-one mentoring relationship. Join us for new episodes every Tuesday and Friday. Find resources to talk about these episodes at pursueGOD.org.Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.Got questions or want to leave a note? Email us at podcast@pursueGOD.org.Donate Now --Today is a turning point in our study of Acts (We’ll cover ch 13)Reminds me of “Clue”:Col Mustard in the library with the candlestick, orProf Plum in the kitchen with the revolverHere’s a summary of Acts:Ch 1-12: Peter in Jerusalem with the HSCh 13-28: Paul in Gentile territories with the HSRemember: Acts of the Apostles = Acts of the HSToday we’ll see a spiritual discipline that opens us to be used by HSFastingHave you ever done it?In the Bible, fasting is a discipline where believers intentionally set aside their most basic needs to realign their hearts with God’s will.Food, water (mainly what we’re talking about today)TV, entertainmentSocial mediaQ. Five Reasons Christians Should FastBased on an examination of Acts 13So open your Bibles with me…Fasting is a timeless spiritual discipline.We see it all over the Bible: followers of God sometimes fast.Moses - He fasted for 40 days and nights on Mount Sinai when receiving the Ten Commandments (Exodus 34:28).David - He fasted when he was grieving for the illness of his child (2 Samuel 12:16).Elijah - He fasted for 40 days while fleeing from Jezebel (1 Kings 19:8).Esther - She called for a fast among the Jews before approaching King Xerxes (Esther 4:16).Daniel - He fasted and sought God for understanding and guidance (Daniel 9:3; Daniel 10:3).Anna - The prophetess who served in the temple, fasted regularly (Luke 2:37).Jesus - He fasted for 40 days in the wilderness before beginning his ministry (Matthew 4:1-2).And we also see it here in Acts 13…Acts 13:1-2 (NLT) 1 Among the prophets and teachers of the church at Antioch of Syria were Barnabas, Simeon (called “the black man”), Lucius (from Cyrene), Manaen (the childhood companion of King Herod Antipas), and Saul. 2 One day as these men were worshiping the Lord and fasting…“As these men were fasting…”No need for explanationIt seemed normative for the early churchMatthew 6:16 And when you fast, don’t make it obvious, as the hypocrites do, for they try to look miserable and disheveled so people will admire them for their fasting. I tell you the truth, that is the only reward they will ever get.“When,” not “If”Q. Have you ever fasted? Reason #1: Fasting is a timeless spiritual discipline.See also: Breakthrough Disciplines (Series) But Christians should not fast pointlessly, just because it’s “what we do.” It’s about more than that…Fasting helps us to hear the Holy Spirit.To be clear: I’ve never audibly “heard” the HSWatch out for people who say thatIt can happen, but it should always align w BibleLots of false prophets 1 John 4:1 Dear friends, do not believe everyone who claims to speak by the Spirit. You must test them to see if the spirit they have comes from God. For there are many false prophets in the world.This isn’t usually what we mean when we talk about “hearing the HS”We’re talking about an internal convictiona leadingIt always aligns with the WordActs 13:2 (NLT) 2 One day as these men were worshiping the Lord and fasting, the Holy Spirit said…There it is: worship+fasting=hearingQ. Are you having a hard time hearing God?Try fastingLet’s finish the verse to see what exactly they heard from the HS…Acts 13:2 (NLT) 2 One day as these men were worshiping the Lord and fasting, the Holy Spirit said, “Appoint Barnabas and Saul for the special work to which I have called them.”This points to the third reason to fast from this text:Fasting prepares us for seasons of ministry.In v2 it was called their “special work”Acts 13:3 (NLT) 3 So after more fasting and prayer, the men laid their hands on them and sent them on their way.4 So Barnabas and Saul were sent out by the Holy Spirit.Keep that in mind as we continue through the book of ActsIt’s going to follow Paul’s missionary journeysBut it all started right here: with fasting and prayerNotice: the whole church was involved in this “missions program”We’ll talk about this more next weekActs 14:27 Paul and Barnabas report back to the whole churchSo clearly the whole church sent out the missionariesBut ultimately the HS sent them out! (Acts 1:8)Again, not physicallyGod the Father sent the sonGod the HS sends usSo: Fasting prepares us for seasons of ministryPaul and Barnabas learned this from JesusHe fasted in the wilderness for 40 daysThen started his public ministryBut you say: “I’m not in ministry”Wrong! We all are called to get in the game That’s why we need this next thing…Fasting equips us for spiritual warfare.Because this is what happens when you get in the game w JesusWe see that in Paul’s first missionary journeyLet’s read some of it:Acts 13:6-8 (NLT) 6 Afterward they traveled from town to town across the entire island until finally they reached Paphos, where they met a Jewish sorcerer, a false prophet named Bar-Jesus. 7 He had attached himself to the governor, Sergius Paulus, who was an intelligent man. The governor invited Barnabas and Saul to visit him, for he wanted to hear the word of God. 8 But Elymas, the sorcerer (as his name means in Greek), interfered and urged the governor to pay no attention to what Barnabas and Saul said. He was trying to keep the governor from believing.Acts 13:9-11 (NLT) 9 Saul, also known as Paul, was filled with the Holy Spirit, and he looked the sorcerer in the eye. 10 Then he said, “You son of the devil, full of every sort of deceit and fraud, and enemy of all that is good! Will you never stop perverting the true ways of the Lord? 11 Watch now, for the Lord has laid his hand of punishment upon you, and you will be struck blind. You will not see the sunlight for some time.” Instantly mist and darkness came over the man’s eyes, and he began groping around begging for someone to take his hand and lead him.Acts 13:12 (NLT) 12 When the governor saw what had happened, he became a believer, for he was astonished at the teaching about the Lord.Saw the miracle, but was astonished at the teachingJesus: this kind comes out only by prayer and fastingSee also: Spiritual Warfare (Series)One last reason I see in the chapter…Fasting trains us to rely on God.Good summary of what fasting is about in the endFasting, at its core, is not about punishment or self-denial for its own sake. It’s about creating space—physically, mentally, and spiritually—so we can draw closer to God. …so we can become more aware of our need for him.Acts 13:43 (NLT) 43 Many Jews and devout converts to Judaism followed Paul and Barnabas, and the two men urged them to continue to rely on the grace of God.

Halloween is a widely celebrated holiday that involves costumes, candy, and a variety of spooky activities. However, for many Christians, the origins and themes of Halloween raise important questions. Should believers participate in a holiday with roots in paganism and associations with the occult? This question is a matter of personal conviction, but exploring biblical principles can help guide us toward a thoughtful, Christ-centered decision.--The PursueGOD Family podcast helps you think biblically about marriage and parenting. Join Bryan and Tracy Dwyer on Wednesday mornings for new topics every week or two. Find resources to talk about these episodes at pursueGOD.org/family.Help others go "full circle" as a follower of Jesus through our 12-week Pursuit series.Click here to learn more about how to use these resources at home, with a small group, or in a one-on-one discipleship relationship.Got questions or want to leave a note? Email us at podcast@pursueGOD.org.Donate Now --The History of All Hallow’s Eve: The Origins of HalloweenAll Hallow’s Eve, now widely known as Halloween, is a holiday with deep historical roots that stretch back centuries. Its origins lie in the blending of ancient pagan traditions with early Christian practices, resulting in a complex history that reflects the intersection of cultures, beliefs, and religious observances.1. Ancient Celtic Festival of SamhainThe earliest origins of Halloween can be traced to the ancient Celtic festival of Samhain (pronounced "sow-in"), which was celebrated by the Celts over 2,000 years ago, primarily in what is now Ireland, the UK, and northern France. Samhain marked the end of the harvest season and the beginning of winter, which was often associated with death. The Celts believed that on the night of October 31, the boundary between the physical world and the spirit world became thin, allowing ghosts and spirits to cross over.During Samhain, people would light bonfires and wear costumes made from animal skins to ward off wandering spirits. Offerings of food and drink were also made to appease the spirits, ensuring protection from harm during the harsh winter months.2. The Roman InfluenceAs the Roman Empire expanded and conquered Celtic lands by the first century AD, the Romans brought their own festivals and beliefs, which blended with the local traditions. One such Roman festival was Feralia, a day in late October when Romans commemorated the dead. Another was Pomona, a celebration of the goddess of fruits and trees. The association of Pomona with apples likely contributed to later Halloween traditions such as bobbing for apples.3. Christianization of Samhain: All Saints' DayWith the spread of Christianity across Europe, many pagan festivals were Christianized to align with church doctrine. In the 8th century, Pope Gregory III moved All Saints’ Day—a day to honor all Christian saints and martyrs—to November 1. This was likely an attempt to replace or overshadow Samhain, which fell on the previous day. The evening before All Saints' Day became known as All Hallows’ Eve, meaning “the evening before All Saints.” Over time, the name evolved into "Halloween."All Saints’ Day (also called All Hallows' Day) was followed by All Souls’ Day on November 2, a day to pray for the souls of the deceased who had not yet entered heaven. Together, these days formed a trilogy of holy observances dedicated to the dead, which became deeply entwined with the older pagan traditions of honoring the dead around the same time of year.See also: Catholics vs. Protestants 4. Medieval and Early Modern Halloween PracticesDuring the medieval period in Europe, All Hallows’ Eve continued to be a time associated with the dead, though with increasing Christian influence. "Souling" was a common practice where poor people would go door-to-door on All Hallows’ Eve, offering prayers for the dead in exchange for food or money. This practice bears some resemblance to modern-day trick-or-treating, though it had a much more spiritual dimension.During this period, superstitions and fear of evil spirits were also prominent. People believed that the dead could still roam the earth on All Hallows’ Eve, and they would light candles or carve lanterns out of turnips (predecessors to today's pumpkins) to ward off these malevolent spirits.5. Halloween in AmericaHalloween as we know it began to take shape in the 19th century when Irish and Scottish immigrants brought their traditions to the United States. They celebrated Halloween with a mix of customs from Samhain and All Hallows’ Eve, including dressing up in costumes, playing pranks, and engaging in festivities that included telling ghost stories.As these traditions merged with American culture, Halloween became more secularized, especially by the early 20th century. Communities began to focus on Halloween as a time for family-oriented fun, with costume parties, trick-or-treating, and pumpkin carving becoming central elements. The spooky aspects of Halloween, such as ghosts, witches, and skeletons, persisted, though in a more playful and commercialized form.Back to the question…The concern for many Christians is that Halloween continues to feature imagery and practices associated with darkness, death, and the supernatural. The Bible speaks clearly about avoiding any involvement with the occult. In Deuteronomy 18:10-12, God’s people are instructed to reject practices like witchcraft, divination, and sorcery, which are detestable to Him. Similarly, Ephesians 5:11 says, "Take no part in the unfruitful works of darkness, but instead expose them."A Matter of the HeartWhile the origins of Halloween raise valid concerns, the deeper issue for Christians is how we approach the holiday from the heart. Jesus teaches in Matthew 15:18-20 that what comes out of a person’s heart is more important than external actions or rituals. Our focus should be on honoring God in all that we do. As Colossians 3:17 instructs, "Whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him."Some Christians view Halloween as a harmless opportunity for family fun—dressing up in non-scary costumes, enjoying fellowship, and reaching out to neighbors. Others feel convicted to avoid the holiday altogether, preferring not to engage in activities that even loosely align with pagan or occult traditions. Both perspectives are valid, as long as the motivation is to honor God and live according to personal conviction under the guidance of the Holy Spirit.Biblical Principles for Decision-MakingWhen it comes to making a decision about Halloween, here are a few biblical principles that can help guide us:Avoiding Participation in Darkness: As Christians, we are called to be light in the world (Matthew 5:14-16). This means avoiding practices and symbols that glorify evil, death, and fear. While wearing costumes or handing out candy might seem innocent, we should ask ourselves if we are inadvertently celebrating themes that are contrary to God’s Word.Freedom in Christ: Romans 14:5-6 reminds us that some believers may feel free to participate in certain activities while others may not. “One person considers one day more sacred than another; another considers every day alike. Each of them should be fully convinced in their own mind.” There is room for different convictions, as long as our motivation is to glorify God.A Witness to the World: Halloween can provide unique opportunities for evangelism and connection with the community. Instead of shutting doors and isolating ourselves, some Christians use Halloween as a way to shine the light of Christ. This might include handing out gospel tracts along with candy or hosting a "fall festival" at church as a family-friendly alternative. As 1 Peter 3:15 says, "Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have."Living in Discernment: In 1 Corinthians 10:23, Paul teaches, "Everything is permissible, but not everything is beneficial. Everything is permissible, but not everything is constructive." Just because something is allowed doesn’t mean it is helpful or edifying. As we consider Halloween, we need to exercise discernment, asking whether our participation will glorify God or distract us from our walk with Him.The TakeawayIn the end, whether or not Christians should celebrate Halloween is a matter of personal conviction. The most important thing is to seek God’s wisdom and allow the Holy Spirit to guide our choices. We must ask ourselves how our actions align with our faith and whether they help or hinder our witness for Christ.Instead of getting caught up in debates or focusing on the external elements of Halloween, we should focus on the internal condition of our hearts. Whether we choose to participate in Halloween or abstain from it, the goal should always be to glorify God and reflect His love to the world around us.As Paul writes in 1 Corinthians 10:31, "So whether you eat or drink or whatever you do, do it all for the glory of God."