Gimme That ‘Chuck E. Cheese’ Religion
Steven Harper

You parents know what I'm talking about: "The place where a kid can be a kid." It's that place where a parent can let their kids run wild (and do they ever) while they watch in relative ease, with no fear of them running off, or at least not very far, anyway. Chuck E. Cheese is a place where the draw is supposed to be pizza, but any parent that has ever been there knows that the kids don't come for the pizza; that's just a bonus added on to the fun and games and the handfuls of tickets to be redeemed for prizes after it's allover. And therein lies the similarities to the religious offerings of many
denominational churches today that claim to be a part of the New Testament church. Call it a 'Chuck E. Cheese' religion, if you will.

Any parent who has ever been to Chuck E. Cheese knows that you can tell your kids all you want that you're there for lunch (Sure, mom, whatever you say. If you say we're here for the food, we're here for the food. Yeah, right.), but they know better. They're there for the fun and games and the potential prizes! You can tell the kids that you're going for the food. You can tell your neighborhood moms the same thing. You can even tell yourself that. Hey, you might even begin to believe it yourself after awhile. But, it is not reality. If Chuck E. Cheese stopped serving food altogether, those kids might wonder for all of about 5 or 10 seconds, and then go back to playing in the ball pit or go back to those 'Hungry, Hungry Hippos.' Chuck E. Cheese would even admit that!

Why is it, then, that denominations who have the same basic setup keep trying to convince themselves -and others, that such offers of food, fun, and prizes is only a “secondary” offering, trying to get us to believe that the “real” emphasis is Jesus Christ or God's word? Why is it that some so-called "churches", those that place such a heavy emphasis in all their advertisements on the "youth activities," the "pre-worship dinners," and even the "Christian" awards for the on-site competitions, still make the claim that their primary purpose is bringing Christ to the lost world, when nobody could honestly say that with a straight face?

Just like Chuck E. Cheese, if you took away those offerings of fun, food, and prizes, those crowds would dry up even faster than a wet paper towel in the Mojave Desert. Let us understand one thing: Christ did not die so that His church would be the main source for fried chicken and chocolate pie, "Bible Trivia" competitions, or a chance for attendees to win some kind of gumball machine prize. I just do not see any hint of such activities or emphases anywhere in the New Testament church. What I see is a total emphasis on the death, burial, and resurrection of its Head and Savior, Jesus the Christ, and everything relating to the church somehow spiritually related. Did I miss those passages that spoke about the Ephesian "Family Life Center," the wonderful "Singles' Program" offered by the church in Antioch, or Paul's praise for the great increase in attendance at the Corinthian church because of those unbelievable spaghetti suppers? I don't think so! If so, could you please bring them to my attention?

Let's not get sidetracked into some discussions about what Christ did while on earth, either. I will readily admit that Christ did indeed feed many people while on earth (showing compassion for the true hunger many faced in His time), that He healed many from diseases (showing compassion for their immediate physical needs), and that He responded with compassion to the emotional needs of those who were hurting (the widow at Nain and Mary and Martha at the death of Lazarus). All of those things Jesus did, and more, but why did He come to this earth? What did He say? To Call Sinners To Repentance. (Mark 2: 17) Jesus knew what would draw a crowd, and could have used any method at all to do so. The miracles He performed were undoubtedly unlike anything those people had ever seen, and they certainly drew crowds. But miracles were not to draw crowds, but to give incontrovertible evidence that He was the Christ, the Son of God (John 20:30,31). Yes, He fed people, but when He saw the crowds following Him after one such occasion, He said to them, "Most assuredly, 1 say to you, you seek Me, not because you saw the signs, but because you ate of the loaves and were filled. Do not labor for the food which perishes, but. for the food which endures to everlasting life, which the Son of Man will give you, because God the Father has set His seal on Him."  (John 6:26, 27) After a rebuke for their hard-heartedness, many turned away (v. 66). Jesus came to call them to repentance, not to fill their stomachs. Surely we could do nothing less!

To Seek And Save The Lost. (Luke 19:10)

In all of His teaching, acts of compassion, and miracles performed, the point was to lead all men to faith in Him that they might be saved from their sin. John pointed to His manifestation to take away our sins as common knowledge (1 John 3:5), a point that has been lost on those who, it appears, believe that our purpose is to feed, entertain, and soothe the consciences of the masses. The purpose of these churches is not to save the lost at all, no matter how loudly they protest.

A few years back, a preacher friend of mine told of a woman he knew, who argued vehemently for the "coffee and donuts" method of saving souls, pulling him aside one evening to declare, "Brother, I believe we should use every possible method we can to save souls! " Much to her amazement, he replied, "I do, too! " But he went on: "But, donuts and coffee do absolutely nothing towards the salvation of even one single soul." He was right. Jesus came to call sinners to repentance, to seek and save the lost, to die for our sins. The church that He purchased with His own blood (Acts 20:28) should be nothing less than a reflection of His very own purpose
-not the place where all of our selfish, physical desires are fulfilled. He fed people, shared their emotional pains, and healed their ills, but in the end, He died a cruel death for our spiritual condition. Shame on those who act as if He died that we might stuff our faces, win some chintzy prizes, and have our adrenaline levels elevated as we are entertained and enthralled when we "go to church."

Let's follow the lead of our Master, shall we? Let's save souls.

from: The Bums Park BEACON

CHURCH HISTORY: A BIBLICAL VIEW
Part II - No. 12 Compiled and written by Gary Eubanks

This lesson covers a much longer span of time than previous lessons have covered - about three hundred years (30-313 A.D.). It is a brief historical survey of the conflicts which the church experienced with the political forces arrayed against it, particularly in the latter parts of this period. Though by 313 A.D. the church had wandered in many ways from the pure and simple pattern provided for it in the New Testament, nevertheless, the basic principles of the gospel which had originally made the church an object of hatred and persecution were the ones to which it adhered and with which it triumphed when it was granted official toleration. The story of the church in the Second and Third Centuries is the story of its "final struggles" against overwhelming political and religious forces and its ultimate triumph.

To Tertullian (C. 150-225) is attributed the famous statement: "The blood of the Christians is the seed of the church." Even if the statement is not precisely correct, its sentiment carries more than a grain of truth. Just as truthful and certainly more accurately stated is that the word of God is the church's seed, which is watered by the sweat, tears, and blood of Christians (Lk. 8:11). The church began and grew in the face of severe opposition. The very nature of the gospel and of Christians who stand for it will inevitably draw forth the hostility of the unbelieving masses (II Tim. 3:12). The world will never change nor relent. Hence, when the church enjoys peace with the world, or seeks it, this is prima facie evidence that compromise on the part of the church is at work. It is noteworthy that the New Testament does not tell Christians how to avoid persecution but how to cope with it (Matt. 5:1012). The fact of the matter is that, not only does the church invite persecution, it requires it. It is one of the gospel's surest evidences of divine validity that it flourished in the midst of a most hostile environment. Beyond this, nothing purges the faithless, strengthens the faithful, and tests the mettle of Christians like persecution (Jas. 1: 2-4; I Pet. 1:6,7; 4:12,13). Not surprisingly, the New Testament never intimates that persecution is a threat to the well-being of the church (cp. Acts 8:1-4; Rev. 2:8-10).

A. Prior to Neronian Persecution. Part of the Roman policy toward native peoples under domination of the Empire was to allow them to retain and practice their customary religions. However, they were not allowed to proselytize Roman citizens. Neither were they allowed to introduce new religions into the Empire. Those religions which met these qualifications were known as religio licita. Naturally, Judaism was one of them. Because the Roman government did not distinguish between Jews and Christians for the first few decades of the church's existence, the latter enjoyed the legal protection of the former. However, Jewish opposition, as well as a better understanding of the church, soon set Christians apart as adherents of a new and different religion. The fact that the emperor Nero made Christians the scapegoats for the great fire which ravaged so much of Rome in 64 A.D. is indicative of the number and prominence of Christians in that city at that date.

B. Change in official attitude. The bitter and prolonged severity with which the Roman government persecuted Christians is almost legendary. Why did the Roman government become so intolerant of Christians?

(1) Christians were zealously evangelistic. Unlike the Jews and other pagan religionists, Christians were not content to leave their neighbors as they were. They wanted to convert as many people to Christ as they could.

(2) They denied the old gods and the validity of the traditional pagan religions. Though the peoples of the Roman Empire adhered to a variety of religious beliefs, they acknowledged the existence of the pagan gods and tolerated different beliefs. To them religion was merely a formality or matter of personal preference. Christians saw things far differently. Their religion was not just the best one; it was the only true one. Ironically, because of their denial of the pagan gods, Christians were often charged with atheism.

(3) Christians were reclusive. This spirit affected every aspect of their lives. (a) Religious. Because Christians refused to participate in emperor worship, the state religion, they were viewed as treasonous. (b) Political. Christians refused to participate in the political process, including the holding of offices. (c) Military. Christians refused to serve in the Roman army. (d) Social. Christians remained on the fringes of Roman society, refusing many of the amusements which were popular among Romans.

C. Roman governmental persecutions. As the church began to grow it became a force to be reckoned with. Thus, the church suffered intermittent persecutions from Nero to Constantine (64-313 A.D.). The severity of these persecutions depended upon who the emperor was. There were some emperors who practiced practical toleration of Christians. One of the severest persecutions occurred during the reign of Decius (249-251). The thousandth anniversary of Rome's founding, 248 A.D., found the Empire in a state of decline. Romans viewed this decline as a result of the abandonment of the old pagan gods. Consequently, Decius was induced to sign edicts which brought the church under severe persecution. Perhaps the worst persecution occurred during the reign of Diocletian (284-305). Not only were church buildings and Scriptures burned, and church leaders slain, but ordinary Christians were ferreted out, tortured, enslaved, or put to death if they refused to give up their faith.

D. Triumph of the gospel. None of the Roman persecutions succeeded in stamping out the church. It only continued to grow. In the confusion that followed Diocletian's abdication and death a young Roman official arose and saw the futility of fighting the church. Instead, Constantine determined to embrace the church and use it for the benefit of the Empire. Shortly before the decisive battle which brought him victory and undisputed mastery of the Empire, as legend has it, he was told in a dream, "By this sign you will conquer." This sign, , was composed of the first two letters in the name of Christ. In 313 Constantine issued the famous "Edict of Milan" which granted full legality and freedom to the church. The gospel had survived its bitterest enemies and was triumphant in the hearts of believers. 

This old farmer had a mule that fell into the farmer's well. The water wasn't very deep, so the mule was
able to stand on the bottom. The farmer hearing the mule went to investigate. After assessing the situation the farmer sympathized with the mule but decided that neither the mule nor the well was worth saving.

The farmer called his neighbors together and told them what had happened and enlisted them to help haul dirt to bury the old mule in the well and put him out of his misery.

Initially, the mule was hysterical, but as the farmer and his neighbors continued to shovel dirt on his back, a thought struck him. It dawned on the mule that every time a shovel load of dirt landed on his back, he would shake it off and step up. This he did, blow after blow of dirt hitting his back. Shake it off and step up...Shake it off and step up...Shake it off and step up... The mule repeated this statement over and over to encourage himself no matter how painful the blows or distressing the situation seemed, the old mule fought panic and just kept on shaking it off and stepping up.

It wasn't long before the old mule, battered and exhausted, stepped over the wall of the well. What
had seemed would bury him actually saved him because of the manner in which he handled his adversity.

That's life. If we face our problems, respond to them positively and refuse to give in to panic, bitterness or self-pity . . . the adversities that come along to bury us often have within them the very real potential to benefit us.