Regarding "Bible study," the focus should be on the original gospel, which most importantly are teachings of Jesus found in the books of Matthew, Mark, Luke, and John in the New Testament. Preceding these books in the "Bible" is the Hebrew Bible, which Christians erroneously refer to as the "Old Testament."
The Hebrew Bible presents the story of a primitive people (the Jews) struggling to survive in an environment of conflict with other nations. In that conflict, the Jewish leaders clearly believed that "might makes right" even if it meant the slaughter of innocent women and children of other nations in the Jews' pursuit of a land of their own (Numbers 31:13-17). What makes this even worse is that this brutality was allegedly done in obedience to "God's will." Although there are some valuable passages in the "Old Testament," However much of it is shrouded in mythology.
Following the books of Matthew, Mark, Luke, and John, the book called "The Acts of the Apostles" provides some history about the early years of the Christian movement, at least as it was viewed by the writer about fifty years (or more) later. The remainder of the "New Testament" includes letters that Paul (a Jew from Tarsus) wrote, expressing his interpretation of Christianity which varies significantly from the teachings of Jesus. Also included are some letters and books, by unknown writers, reflecting late first Christian century theology, much of which was influenced by Paul.
Finally, in the New Testament, there is a book called "Revelation" predicting an imminent end of the world to encourage persecuted Christians to hope for a "new heaven and a new earth" after the destruction of "evil doers." This fantasy writing continues to inspire modern-day "end-of-the-world" fanatics to lead their followers to disappointment (at best) and destruction (at worst). We are aware that this book has no, merit with how the world works and God’s character, so if a person reads the book and finds the true and hidden meaning in it. They can use it.
In reading the books of the New Testament, I must put each idea to the test of reason. The basic theology of Paul, with his idea of the crucifixion of Jesus being a sacrifice to pay for the sins of humankind, should be summarily dismissed. However, a Christian deist can identify with Paul's statements about faith, hope, and love in the letter called First Corinthians, chapter 13. Unfortunately, the scope of Paul's love did not include persons of a different sexual orientation.
In studying the life and teachings of Jesus, a Christian deist should keep in mind that Jesus was a human being like ourselves. Some of his ideas simply express the cultural views common among Jews two thousand years ago in a pre-scientific age. Some ideas, such as "demons" causing epilepsy, have no validity. The idea of a "devil" tempting and misleading people is also a sign of that time and has no place in a religion based on reason.
If you find an idea in the Bible that does not seem reasonable to you, you do not have to believe it. God gave you a mind to use, so use it. All of the Bible has important messages but many of these are hidden within mythology.
In the New Testament, it is clear that Jesus began his career as a Jewish revolutionary who was seeking liberation of the Jews from the Romans, but Jesus gradually came to recognize that the rulership of God (the "kingdom of God") on earth would not become a reality by military force but by the gradual recognition of God's laws "in the heart" of individuals. This concept was too "unorthodox" for his compatriots to accept at the time, but Jesus' view of the "kingdom of God" came to be understood later when Jesus' teachings, especially his parables, were collected.
Now, let us think about prayer. What is the meaning of prayer as a Christian deist? Put quite simply, prayer is communion with God. Jesus taught that "God is spirit" and it is the "spirit that gives life" to us as individuals (John 4:24 and 6:63). In other words, the essence of God and our own being is spirit. This is not an idea that originated with Jesus. Ancient Greek philosophers, such as Heraclitus over 500 years before Jesus, recognized that a "creative intelligence" (they called "logos") was responsible for the creation of order in the world, and for the creation of "intelligence" in individual human beings. In other words, there is a "Mind" which we call "God" and we each have a "mind" through which we can communicate "mind-to-Mind."
Prayer was important to Jesus, and we can learn much from how Jesus prayed. Usually, Jesus prayed by himself, away from the company of others (Matthew 14:23; Matthew 26:36; Luke 6:12). Sometimes Jesus prayed in the presence of a few close friends (Luke 9:28; John 17:1). Jesus cautioned against making a public display of prayer (Matthew 6:5) and he urged his disciples to "go into your room and shut the door and pray to your Father who is in secret" (Matthew 6:6).
Jesus urged his disciples to pray simply. He said, "And in praying, do not heap up empty phrases .... for your Father knows what you need before you ask him" (Matthew 6:7-8).
Some Christians have a misconception about prayer based on their reading of Jesus' statement (Mark 11:24), "Therefore I tell you, whatever you ask in prayer, believe that you will receive it, and you will." Many Christians are disappointed when they fail to receive what they pray for. Some blame themselves for not having a strong enough "faith," or belief that they will receive what they have prayed for. Others blame God for failing to keep Jesus' promise.
The truth is that Jesus often taught by hyperbole (exaggeration). In the verses preceding Mark 11:24, Jesus told his disciples, "Have faith in God. Truly, I say to you, whoever says to this mountain, 'be taken up and cast into the sea,' and does not doubt in his heart, but believes that what he says will come to pass, it will be done for him" (Mark 11:22-23). This is an example of a hyperbole to express the importance of faith in God when we pray. But even Jesus did not believe that whatever he prayed for would come to pass.
In the Garden of Gethsemane, Jesus prayed that he would not die ("let this cup pass from me"), but he prefaced his prayer request with the words, "If it be possible" (Matthew 26:39). Here, Jesus recognized that sometimes what he asked for in prayer was not possible. We, too, must accept the fact that sometimes what we seek is not possible. Nevertheless, we may not know what is possible or not possible, so we should express our hopes in prayer. Believing that something is possible may be a deciding factor in something becoming a reality. Personal faith has been proven to be a factor in healing some illnesses, but not all illnesses can be healed by faith. And faith healing is not a substitute for medical treatment.
prayer is more than just "talking" to God. It is also "listening" to God. God's voice will not come "out of the clouds," as that would break-free will and it is unnecessary. but I am convinced that God can help us think of some solutions to our problems. Prayer provides a means of focusing our attention on problems in a way that may open our minds to possible solutions. I have prayed about a problem at bedtime and have awakened to find a possible solution in my mind the next morning. Perhaps this is the way God communicates with us.
Prayer is a channel through which we can receive strength to cope with our problems. Jesus told his disciples to "pray that you may have strength" so they would not be "weighed down with dissipation and drunkenness and cares of this life" (Luke 21:34-36). The Hebrew psalmist wrote, "God is our refuge and strength, a very present help in trouble" (Psalm 46:1).
Prayer is not just "communication" with God. Prayer is COMMUNION with God. In some way when we direct our thoughts to God in prayer, we join our individual spirit with the Spirit that gives us life. The Hebrew psalmist claimed that God spoke these words, "Be still and know that I am God" (Psalm 46:10). Without saying a word, we can pray by just being still and knowing that God is with us.
Jesus taught his disciples to pray by giving them an example which we call the "Lord's Prayer."
"Our Father who art in heaven, hallowed be Thy name. Thy kingdom come, Thy will be done on earth as it is in heaven; Give us this day our daily bread; And forgive us our sins, as we forgive those who sin against us; And lead us not into temptation, but deliver us from evil" (Matthew 6:9-13).
As we know, Jesus viewed God as being like a loving father. In this prayer, Jesus distinguishes God from a human father by referring to God as a heavenly Father. Then Jesus expresses respect for the sacred authority of God by using the words "hallowed" (sacred) and "name" (authority).
Then Jesus gets to the heart of the prayer by seeking the coming of God's kingdom (rule) on earth, which Jesus equates with "God's will."
The request for "daily bread" is a recognition of the fact that we are dependent on God for the very basics for life (such as bread) that come from what God provides (such as seed, earth, rain). This recognition of God's gifts is also an implied expression of thanksgiving to God for these provisions. Thanksgiving should always be a part of our prayers.
The request for God's forgiveness of our sins (our failures to love others) is directly tied to our obligation to forgive those who repent of their sins against us.
Finally, the prayer concludes with a request for strength to resist temptation to do evil, and a request for help in protecting ourselves against those who would do evil against us.
This prayer is a good model to guide us in our own praying.
Christian Deism as a personal religion,
Your personal religion is "the beliefs that you live by." A "belief" is a proposition which you think is true. If your behavior (words and actions) is guided by a belief, then this is a "belief that you live by." If a belief is only a proposition that does not actually influence your behavior, such a belief is not a part of your personal religion.
What are the basic "beliefs" in Christian deism?
A "deist" is someone who recognizes that there is "design" in the natural world. Scientists have discovered "design" in the universe, such as the orbiting of the earth around the sun at a distance that enables life to exist on earth. The natural world appears to be designed to operate in accord with certain natural laws, such as the law of gravity in the orbiting of the planets. From the recognition of "design" in the natural world, deists infer the existence of an intelligent "designer" called "God." In other words, a deist believes that the existence of the world is "intentional" rather than "accidental."
The name "deist" comes from the Latin word "Deus" which means "God." So, a deist is someone who believes that God exists as the "designer" of the world. But to simply believe that God exists is not a personal religion. As a Jew, a man named Jesus certainly believed that the design of the universe reflects God's creative power, as expressed in the Hebrew psalm, "The heavens are telling the glory of God; and the firmament (sky) proclaims His handiwork" (Psalms 19:1) but Jesus also believed that God created human beings and provided certain laws ("commandments") which are intended to govern our lives.
Christian deists believe that Jesus summarized these laws for humankind as "you shall love God" and "you shall love your neighbor." Jesus said, "You shall love the Lord your God with all your heart, with all your soul, and with all your mind. This is the great and first commandment. And the second is like it, you shall love your neighbor as yourself" (Matthew 22:36-39).
Christian deists believe that love for God and love for neighbor are "natural laws" that are known to everyone because these laws are inherent in human nature. Jesus referred to God's laws as God's "commandments" or "word," and Jesus said that this "word" is planted like a seed "in the heart" (Matthew 13:19). Since these natural laws are known by everyone, Christian deists find no need for any "supernatural" means of revelation of truth from God to humankind. Individuals can discover these laws for themselves and must choose whether to accept or reject God's natural laws, as taught in Jesus' parable of the "sower." (See essay, "The Kingdom of God")
In Christian deism, the two basic beliefs, or principles, which are intended to guide us in everyday living are "love for God" and "love for neighbor." "Christians" (of all varieties) would agree with this. But the difference between a Christian deist and other kinds of Christians is that Christian deists believe that these two laws are known naturally by every human being and are the "sum and substance" of true religion. Christian deists find no need for doctrines held by trinitarian Christians such as the doctrines of original sin, divinity of Jesus, and substitutionary atonement (alleging that Jesus died in our place to save us from the "wrath of God"). From church history, we know that these doctrines were developed later and are not found in the teachings of Jesus.
As stated previously, love for God and love for neighbor are basic beliefs, or principles, in Christian deism. Jesus helps us to understand the meanings and implications of these beliefs through Jesus' teachings which we call "parables."
Our love (appreciation) for God is seen in how we use the life that God has given to us with the expectation that we will invest it to produce something good in the world, as taught in Jesus' parable of the "talents." (See essay, "How Can You Love God") This means that we should use our time and abilities to help others and to make the earth a better place in which to live. This could be something as simple as a smile and kind word to others as we live each day. It could mean doing our jobs with a positive attitude that makes our workplace more pleasant for ourselves and others. It could mean using special abilities as a physician, teacher, or research scientist to help others or find ways to improve living conditions on earth. Everyone has opportunities every day to make the world a better place in which to live.
The parable of the "talents" also illustrates the truth that the life we receive from God must eventually be returned to God. When Jesus thought that death was near, Jesus prayed to God, "Into Thy hands, I commit my spirit (life)" (Luke 23:46).
Our love (appreciation) for "neighbor" (other human beings) is seen in how we relate to other persons. It is a failure to love our neighbor if we say or do anything that causes human suffering or if we do not try to relieve human suffering whenever we have the ability and opportunity to do so, as taught in Jesus' parable of the "good Samaritan." (See essay, "Love Your Neighbor") This parable also teaches us to love (appreciate) anyone who acts compassionately to help others.
Although everyone knows that we should love God and "neighbor," each person must choose whether to commit oneself to following these natural laws. If a person is deeply committed to following these laws of love, such a person will feel remorse and regret over any failure to love God or neighbor and will repent of such failure to love. Any failure to love God or neighbor is called "sin."
The meaning of "repentance" from sin is found in Jesus' parable of the "prodigal son." (See essay, "Repentance and Forgiveness") Since everyone fails to love sometimes, the ability and willingness to repent has an important place in the practice of Christian deism. A Christian deist should review his or her words and actions each day to identify any failure to love. A Christian deist should confess such sin, ask for forgiveness from God and any person offended, and seek to make amends, if possible. If a person experiences no remorse or regret over a failure to love or if a person is unwilling to repent of such sin, that person has not committed himself or herself to following God's laws of love.
If we repent of our sins (our failures to love God or others) and we are willing to forgive others who repent of their sins against us, God forgives us. The importance of our forgiveness of those who sin against us is illustrated in Jesus' parable of the "unmerciful servant" (Matthew 18:23-35). Our forgiveness of others is especially important in the everyday practice of Christian deism.
Christian deists know that the "gospel" or message of Jesus is "The kingdom of God is at hand; repent and believe in the gospel" (Mark 1:14). To Jesus, the "kingdom of God" comes "on earth" as God's "will" is done (Matthew 6:10). Since it is God's will that we love God and love our neighbor, it is obedience to God's will that brings the "kingdom of God" into reality on earth.
Christian deists know that each of us can contribute in some way toward creating the "kingdom of God" on earth by living as God intends for us to live. As a Jew, Jesus originally believed that God intended for the Jewish people to establish an independent nation which would be obedient to God. The Jews called this the "kingdom of God." But Jesus' encounters with non-Jewish persons (a Canaanite woman concerned about her daughter, a Roman army officer concerned about his paralyzed servant, and a Samaritan woman's interest in how to worship God) gave Jesus a deeper understanding of humanity and led him to a broader view of the "kingdom of God" that includes persons of "all nations."
As we encounter persons who are different from ourselves, we can recognize that we share in a common humanity with mutual interests, needs and hopes. We outgrow our narrow and provincial view of humanity and develop a broader and inclusive view, just as Jesus outgrew his nationalistic concept of the "kingdom of God."
In summary, the central beliefs in Christian deism are:
1. God is our Creator.
2. God intends for us to love God and to love each other.
3. We should repent of "sin," which is any failure to love.
4. God forgives us if we repent of our sins and we forgive others who repent of their sins against us.
5. The "gospel" (good news) is that the kingdom of God is a reality on earth now for those who are committed to following God's laws of love.
6. The life we have received from God must be returned to God eventually. If we try to live now as God intends for us to live, we can trust God to take care of the future.
These are some of the basic beliefs in Christian deism, as we see them. Each Christian deist can apply these beliefs in the ways that seem reasonable to the individual.
Deism is based on the premise that life is a gift. A gift is something that we receive because someone intended for us to have it.
The fact that we have life through no decision or action of our own is evidence that life has been given to us. In using the word "life," I am referring to the individual "self" or personal consciousness that you perceive within your physical body. This is sometimes called "soul" or "spirit" or "being."
Jesus used the term "spirit." He said, "It is the spirit that gives life, the flesh is of no avail," that is, the physical body is of no value without the spirit (John 6:63). This, of course, is stating the obvious because without "life" we cannot have consciousness, and our physical body is of no use without personal consciousness.
Deists believe that a Creator (usually called "God") intentionally created the world and humankind. Deists infer this from the complex designs observed in nature--both in the world and in humankind. Based on this premise, deists believe that we should show our appreciation to God for the gift of human life and the natural world that sustains life.
We show appreciation to God in three ways: (1) by respecting the value of one's own life, (2) by respecting the value of life in other persons, and (3) by respecting the value of the natural resources of the Earth on which human life depends.
Respect for the value of one's own life is shown by:
1. Taking care of your health. We should not neglect or abuse our bodies by abusing alcohol and other drugs, eating unhealthy foods, eating too much or too little, failing to exercise and rest, or neglecting personal cleanliness.
2. Doing your share of work required to maintain human society. We should not neglect the care of our home or family. To the extent we are able, we should support ourselves and contribute to the economy of the community.
3. Enjoying your life. A person can find much joy in common things and everyday experiences. Enjoyment does not depend on having wealth or expensive pleasures.
Respect for the value of life in other persons is shown by:
1. Not doing anything that causes human suffering.
2. Trying to relieve human suffering whenever possible.
3. Taking care of other persons, or helping them to take care of themselves, as a situation requires.
Respect for the value of the natural resources of the Earth is shown by:
1. Using the natural resources wisely, renewing them, and by sharing them fairly with all other persons.
2. Not damaging the land, water, and air by neglect, exploitation, or pollution.
3. Avoiding overpopulation that depletes limited natural resources. The population of the Earth has increased from 2 billion to 6 billion persons in the last 50 years. This uncontrolled growth of population is depleting the natural resources of the Earth and is the underlying cause of most wars. Population growth must be halted by means of education, contraceptives, and voluntary sterilizations. However, in my view, abortion should not be used for birth control, and rarely used for other purposes.
"Worship" means "to honor" or "to respect." Deists believe that we worship God by showing respect for the value of human life and the world in which we live. Deism is called "natural" religion because its principles can be discovered through our observation, experience, and reasoning. The principles of deism have been recognized and taught by great teachers in many different cultures.
A man named Jesus expressed the essence of deism in terms that came from his Jewish culture. Jesus said, "The Lord our God is one; and you shall love the Lord your God with all your soul, with all your mind, and with all your strength" and "You shall love your neighbor as yourself" (Mark 12:29-31). Christian Deists see the premise and principles of Deism in these statements, but we must understand what Jesus meant by these words.
These statements begin with the premise of deism, an affirmation that God exists ("The Lord our God is one").
Then the first principle of deism is stated as, "You shall love God with all your soul, with all your mind, and with all your strength." This means loving God with your whole self- soul (conscious being), mind (intelligence), and strength (body). You should show respect to God by what you are, by what you think and say, and by what you do. In other words, you should live in a way that shows that you appreciate the gift of life that you have received. Above, I have suggested how this may be done in practical ways.
The second principle of deism is stated as, "You shall love your neighbor as yourself." Note that "love for neighbor" is related to "as yourself." This is important. The requirement to "love your neighbor" assumes that you love yourself. In other words, you must first recognize the value of your own life or love yourself (have self-respect) before you can fully appreciate the value of your "neighbor's" life.
This leads me to believe that God wants us to love our own life--enjoying it as a gift. In my view, gifts are for the enjoyment of the receiver, and for the joy of the giver. I believe that God wants us to enjoy our lives and help others enjoy theirs. From experience, we know that much joy in life comes from giving love (care) to others and receiving love (care) from others.
Now I would call your attention to something that is usually overlooked, or ignored, in the teachings of Jesus. When Jesus said, "You shall love . . . God," he was essentially quoting from the Hebrew scriptures (Deuteronomy 6:4). And when Jesus said, "You shall love your neighbor as yourself," he was quoting from the Hebrew scriptures (Leviticus 19:18). But in Jesus' definition of "neighbor," he went far beyond the definition in the Jewish religion of his day.
The Hebrew book of Leviticus (19:18) states, "You shall not take vengeance or bear a grudge against the sons of your own people, but you shall love your neighbor as yourself." Here, "neighbor" is defined as "sons of your own people" or, in other words, your Hebrew (Jewish) neighbor. Only one exception to this definition is made in Leviticus 19:33, "When a stranger sojourns with you in your land, you shall not do him wrong. The stranger who sojourns with you shall be as a native among you, and you shall love him as yourself; for you were strangers in the land of Egypt; . . ."
Leviticus is known as one of the "books of Moses." Obviously, this book defines "neighbor" as "sons of your own people" (Leviticus 19:18) and "strangers who sojourn in your land" (Leviticus 19:33). In other words, "neighbor" only included Hebrews and other persons who lived in their country. There was no requirement to love anyone else, and this was clearly demonstrated when Moses ordered the Hebrew army to slaughter or enslave people of other countries as the Hebrews marched toward Canaan to invade it (Deuteronomy 20:10-17).
When Jesus was asked, "Who is my neighbor?" he answered with the parable of the "good Samaritan" (Luke 10:30-37). In this parable, Jesus defined "neighbor" as EVERYONE, even those who are considered "enemies." The Jews and the Samaritans viewed each other as "enemies" but, in his parable, Jesus used a Samaritan as an example of a "good neighbor" who came to the rescue of a suffering Jew who had been beaten and robbed. This story must have shocked the Jewish audience.
On another occasion, Jesus said, "You have heard it said, 'You shall love your neighbor but hate your enemy.' But I say to you, Love your enemy and pray for those who persecute you, so you may be sons of your Father who is in heaven; for He makes his sun rise on the evil and on the good, and sends his rain on the just and the unjust" (Matthew 5:43-45).
We may resist the idea of "love your enemy" because our "enemies" are persons who have offended us or have threatened us in some way. What did Jesus mean by "love your enemy?"
Jesus certainly did not mean that we should be passive toward someone who seriously threatens our lives. On the night that Jesus was arrested, he and his disciples obviously felt that they were in danger because Peter said, "Lord, I am ready to go with you to prison or death" (Luke 22:33). Then Jesus urged his disciples to arm themselves with swords (Luke 22:36). Jesus obviously believed in the right of self-defense. But later, when one of his disciples made a "first strike" with his sword, Jesus condemned the action, saying, "No more of this" (Luke 22:50-51).
So, what did Jesus mean when he said, "love your enemy"?
Jesus said, "Love your enemies, do good to those who hate you" (Luke 6:27). Love your enemies and do good . . . for He (God) is kind to the ungrateful and selfish. Be merciful, even as your Father (God) is merciful" (Luke 6:35-36).
While retaining the right of self-defense, we should try to "do good" and "be merciful" to our "enemies." This may turn an "enemy" into a "friend" or, at least, we can find out whether there is any chance to solve the conflict by peaceful means.
In teaching "love your enemy," Jesus went far beyond the religion that he had been taught in his culture. Just as God provides the necessities of sunshine and rain to all persons, including the "good and evil" and the "just and unjust," we must be ready to "do good" and "be merciful" to all persons, even those we consider our "enemies."
Loving your enemies is a keystone in the religion taught by Jesus.
Today, in our world, we see how fear and hatred can lead people to see others as "enemies" who must be destroyed. The hatred expressed in the cycle of revenge--an eye for an eye-- has blinded people from recognizing that their "enemies" are often persons who are suffering from poverty, disease, ignorance, exploitation, and hopelessness. They need help. What would happen if someone tried to "do good" and "be merciful" to them?
What would happen if we sat down with our "enemies" to find out what they need from us, and to tell them what we need from them? Maybe we could find some ways to help each other and achieve a better world for all--a world that Jesus called "the kingdom of God" on earth.
Call this "unrealistic" if you wish, but you must admit that the leaders on all sides of every violent conflict in the world today are accomplishing nothing but death and destruction. No causative problems are being solved. It is time to try a different approach.
What about Churches
People often ask, "Why don't Christian deists have churches?"
The word "church" usually refers to religious organizations that have professional ministers, and buildings for public worship. Christian deists do not have these.
Why don't Christian deists have churches?
Primarily, the answer is, "Christian deism is a personal religion. Churches are not necessary in the practice of Christian deism." But there are other reasons why Christian deists do not have "churches," in the usual sense of this word.
As a Jew, Jesus attended the synagogue in Nazareth and, on special holy days, he went to the Jewish temple in Jerusalem. But Jesus was aware of the problems that can accompany religious organizations.
In Jesus' day, the Jerusalem temple had become a place of business where animals were sold for sacrifices and moneychangers made profits from Jewish pilgrims exchanging their foreign currency (Mark 11:15). Jesus tried to remedy the commercializing of religion by driving the merchants and moneychangers from the temple. The commercializing of Christianity is an enormous problem today, as blatantly evidenced by the numerous TV and radio "evangelists" seeking money donations in exchange for audio tapes, books, and other "gifts."
Even in local churches, where many sincere ministers earn their livings, money often becomes a divisive issue among church members as they debate how much to pay the minister, how much to spend on new buildings, and other money-related matters. Often the amount of money spent on their churches far exceeds the amount spent on relieving human suffering.
Jesus' view about places of worship is seen in his conversation with a Samaritan woman (John 4:20-24). The woman said, "Our fathers worshipped on this mountain (a temple on Mount Gerizim in Samaria); and you (Jews) say that in Jerusalem is the place where men ought to worship." Jesus said to her, "Woman, believe me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father . . .. the hour is coming, and now is, when true worshipers will worship the Father in spirit and truth, for such the Father seeks to worship him."
According to Jesus, true worship takes place only in "spirit and truth." The word "spirit" refers to the inner self of a person. It refers to a person's attitude and thoughts.
The meaning of the word "truth" can be found in Jesus' statement in John 3:20-21, where the New Testament Greek word for "truth" is translated "true." Jesus said, "for every one who does evil hates the light, and does not come to the light, lest his deeds should be exposed. But he who does what is true comes to the light, that it may be clearly seen that his deeds have been wrought in God." According to Jesus, "truth" means doing "what is true," or good deeds.
Christian deists agree with Jesus that buildings for worship are not necessary. As Jesus said, "True worshipers will worship the Father in spirit and in truth." We worship (honor) God through our good attitude and thoughts, and by our good deeds.
Christian deists do not believe that Jesus intended to organize an institutional church. Those who claim that Jesus founded the "Christian church" point to Matthew 16:16-19. Here, the disciple Peter proclaimed his belief that Jesus was the Jewish messiah, and Jesus responded by saying to Peter, "And I tell you, you are Peter, and on this rock I will build my church, and the powers of death shall not prevail against it. I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you lose on earth shall be loosed in heaven." This, of course, is the scripture that the Roman Catholic Church uses to claim that the church holds the keys to heaven. It is alleged that Peter became the first "bishop" in the City of Rome, and Peter passed on the "keys" to the bishops (popes) who succeeded Peter.
The Roman Catholic Church has misinterpreted Jesus' statement, "I will build my church." At the time of Jesus' and Peter's conversation, Jesus and his followers believed that they were participating in a revolutionary movement to reestablish the Kingdom of Israel, which the Jews called the "kingdom of heaven" or "kingdom of God." When Peter proclaimed his belief that Jesus was the Jewish messiah who would reestablish the "kingdom," Jesus said that Peter would have a place of leadership in the movement, as indicated in the statement that Peter would be given the "keys" to the "kingdom of heaven."
As a leader in the movement, Peter would have authority, as indicated in the statement that "whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven." This is a phrase that Jesus uses elsewhere (Matthew 18:15-18) to say that someone has authority to make decisions.
In Matthew 18:15-18, Jesus told his disciples how to resolve any conflicts between themselves, "If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained a brother. But if he does not listen, take one or two others along with you, that every word may be confirmed by the evidence of two or three witnesses. If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector.* Truly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven."
(*Note: "Gentiles" and "tax collectors" for the Romans are examples of persons who were usually excluded from Jewish groups.)
Note that in Matthew 18:15-18, Jesus said to all of his disciples the same thing that Jesus said to Peter, "whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven." In this instance, the phrase refers to decisions made by the "church" when settling disputes among the disciples of Jesus. The "church" would have final authority to decide in the dispute. What did Jesus mean by the word "church?" He certainly was not referring to the Roman Catholic Church, or any other Christian church since no Christian church existed during Jesus' lifetime.
The New Testament Greek word which is translated "church" is "ekklesia" which means an "assembly" or group of people. In Matthew 18:15-18, Jesus was referring to his group of followers, then and there. Jesus was simply saying that his group of followers had authority to make decisions to settle disputes among themselves. It was the practice among some Jewish sects to discipline their members for offenses, and even exclude offenders from the group (as seen in the Dead Sea Scrolls sect of Jews).
It is clear from Matthew 16:16-19 and Matthew 18:15-18, that the phrase about "binding and loosing" simply meant "having authority to make decisions." It is also clear that the word "church" simply referred to Jesus' "group" of followers. When Jesus said that he would "build my church" in Matthew 16:16-19, Jesus was saying that personal commitment to the "kingdom of heaven," as expressed by Peter, would be the foundation ("rock") on which Jesus would "build" his group or assembly (ekklesia) of followers.
It should be noted that Jesus used a word which is translated as "church" in only two verses in the New Testament (Matthew 16:18 and 18:17). The word used in New Testament Greek manuscripts is "ekklesia" which means an assembly, or group, of people, not an organization of any kind. If Jesus had intended to "build" an institutional "church," like the Roman Catholic Church, certainly Jesus would have said more about it.
Why don't Christian deists have professional ministers?
Christian deists believe that everyone is responsible for "ministering" to, or serving, others. But Christian deists do not believe that a person should be paid for doing this. When Jesus sent his disciples out to preach the coming of the "kingdom of God," Jesus said, "You have received without pay, give without pay" (Matthew 10:8). On their missionary journeys, the disciples were allowed to accept only room and board from their hosts, and the disciples were prohibited from accepting money payments. This sounds like good advice.
How do Christian deists worship God?
As we explained previously, Christian deists believe that we should worship "in spirit and in truth."
For Christian deists, worship is a personal matter. This follows the example of Jesus. Jesus prayed by himself and with close friends in private homes. He opposed the public display of religious practices.
Jesus said, " Beware of practicing your piety before men in order to be seen by them; for then you will have no reward from your Father who is in heaven.
"Thus, when you give alms, sound no trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be praised by men. Truly, I say to you, they have their reward. But when you give alms, do not let your left hand know what your right hand is doing, so that your alms may be in secret; and your Father who sees in secret will reward you.
"And when you pray, you must not be like the hypocrites; for they love to stand and pray in the synagogues and at the street corners, that they may be seen by men. Truly, I say to you, they have their reward. But when you pray, go into your room, and shut the door and pray to your Father who is in secret; and your Father who sees in secret will reward you.
"And in praying, do not heap up empty phrases as the Gentiles do; for they think that they will be heard for their many words. Do not be like them, for your Father knows what you need before you ask him." (Matthew 6:1-8)
In summary, Christian deists believe that religion is a personal and private matter. Christian deists are not opposed to "getting together" for fellowship and religious education, but Christian deists do not believe in public worship "services" because such activity can easily become a hypocritical display of pretended religion.