To brainout:
I am going to comment on what you have stated, now you may or may not reply. I really don't care. But you make a foolish unrealistic assumption, if you choose to participate on this forum to speak directly at the Thieme cult issue that we are talking about here and then you turn around an expect me not comment on what you stated. Now you say you here just to get pm rights. You've left yourself an "out". Instead of just making 5 simple posts, you again speak [b:3be8b55488]directly at the Thieme cult issue[/b:3be8b55488]. You can try to "hit and run" in as many ways as you can think of, but be assured of this - I will comment. I don't have enought time tonight to comment on everything, but I will in time.
I can sum it up real quick for you. People who have survived Thieme's cult are glad to be alive and have found a legitamate new faith for thier relationship with Jesus, and the best part is it doesn't include Thieme. They are happy (not positive - positive is not used in the bible) and are successfully dealing with the residual effects of Thieme's damaged teachings, which he taught dogmatically as "absolute truth"
If you want a fact then prove the simple charge I proffered before - show me the verse or verses that state 1 pastor has sole authority over his own congregation. It doesn't exist. This is central to Thieme's false teaching on the doctrine of right pastor and it is also central to every cult's ideology.
EVIDENCE (not dirt) [
www.refocus.org]
EVIDENCE (not dirt) As Dr. Wall stated
Quote
Critique
Thieme's position, as we have noted, is basically a form of Baptist polity:
the autonomy of the local church and congregational government with one pastor leading the congregation. Although the major problems in Thieme's ecclesiology stem from an abuse of the biblical role of the elder (which will be discussed in the next section), it should be observed that there are exegetical weaknesses in Baptist polity. Such weaknesses open the way more readily for the errors and abuses of Thieme's doctrine of right pastor. Congregational government (Baptist polity) was a reaction against the hierarchal system of the Roman Church and the state churches of the Reform movement but it retained the Roman mentality toward having a priest in a local church. The Scriptures, however, imply a form of church government similar to that of the synagogue -- a church's being ruled over by, not one, but by a group of elders. The biblical evidence for this view is extensive. First, the very passage that Thieme uses to support his position (Heb. 13:7, 17) refers to the leaders of the Hebrew Christians in the plural. This is consistent in both verses 7 and 17, as well as verse 24. Notice also that there is some question as to whether or not one can identify the people in verse 7 with those in verse 17. Verse 7 uses past tenses in the Greek and the term mnemoneuete means "to remember" or "to keep something in mind" that has occurred in the past. Probably the author has in mind the early leaders of the church who established the church by the teaching of the Word of God. The emphasis of verse 17 concerning the present leaders is that their primary ministry is one of ruling. All elders are to be "apt to teach," and all elders are to rule the flock, but the Hebrew Christians are reminded of the specialteaching ministry of the founders of their church. Whether or not this interpretation is accepted, it must be admitted that Hebrews 13 refers to the leaders of the church in the plural.5 This is consistent with the rest of Scripture.6 According to Acts 20:28, compared with Acts 20:17, the elders(presbuteroi) are the same as the overseers or bishops (episkopoi), and this group of men is exhorted by Paul to shepherd or pastor (poimainein) the flock of God. This position of pastoring overseer-elder is referred to in the plural both in verse 17 and in verse 28. When Paul addresses these men at Philippi, he refers to them in the plural (Phil. 1: 1). Only when referred to generically is this position ever referred to in the singular (I Tim. 3:1, 2). 7Also it should be noted that the term pastor and the term teacher are usedto refer to spiritual gifts in the body, not to a ruling office. In Ephesians 4:11, these two terms are linked very closely and probably refer to a combination gift held by certain people in the body of Christ. However, in the context of Ephesians 4 the subject is not church government, but spiritual gifts in the body of Christ (note verses 4, 8 and 16). It is conceivable that a church could have a number of gifted pastor-teachers, as well as gifted pastors and gifted teachers, and that these would minister both as authoritative elders (dependent upon their spiritual maturity) and as non-authoritative members of the body in person-toperson relations. [b:3be8b55488]One thing is clear, the Scriptures do not single out one person with a particular gift and set him over a local body as an absolute ruler.[/b:3be8b55488]One other observation concerning autocratic pastor rule is in order.Government, whether it is church or state, is made up of people, and people are sinners by nature. The structures which God establishes recognize this truth. A system of checks and balances is necessary to control the sin nature even in a Christian, since no Christian always operates on the basis of a spiritual mentality all the time. A plurality of elders with opportunity for congregational participation in major decisions lends itself more readily to the control of the sin nature.
Truthtesty