God has a sense of humor with Victoria Osteen and her Big Beautiful Oak Tree
This morning gave me a special surprise of joy in knowing how God shows his children deep revelation with a sense of humor, at least for me personally that I’d like to share here. Amen! Maranatha!
Below in this link Victoria Osteen shares a Blog about the beautiful oak tree in her front yard. Please read and see the extreme paradox when compared to the Mustard Seed Parable of Matthew 13.
Here’s Victoria Osteen’s Blog Post Quote:
“The Big Is in the Small
Post by Victoria Osteen on June 25, 2019
I have a beautiful oak tree in my front yard, and its wide-spreading limbs seem to span forever. As I look at that tree, it's hard for me to believe that it started from an acorn. All I see is big and majestic, but it had to start as a small seed. That's how God works. He takes the small, and He goes big…” End Quote.
Here is an excellent commentary of Matthew 13 By Dr. Andy Wood in his book, “The Coming Kingdom: Page 114:
Begin Quote:
“The Parable of The Mustard Seed
The Parable of the Mustard Seed The Parable of the Mustard Seed is found in Matthew 13:31–32, which says, “He presented another parable to them, saying, ‘The kingdom of heaven is like a mustard seed, which a man took and sowed in his field; and this is smaller than all other seeds, but when it is full grown, it is larger than the garden plants and becomes a tree, so that the birds of the air come and next in its branches. NASB" Another parable put for he unto them, saying the kingdom of heaven is like to a grain of mustard seed, which a man took and sowed in his field. Which indeed is the least of all seeds, but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof. KING JAMES
This parable is popularly interpreted as a prediction of the inevitable expansion of God’s kingdom throughout the world in the present age.
Pink introduces four points that demonstrate why such an interpretation is found wanting: The popular and current explanation of these parables is that they were meant to announce the glorious success of the Gospel. Thus, that of the mustard-seed is regarded as portraying the rapid extension of Christianity and the expansion of the Church of Christ. Beginning insignificantly and obscurely, its proportions have increased immensely, until ultimately it shall cover the earth. Let us first show how untenable and impossible this interpretation is: First, it must be steadily borne in mind that these seven parables form part of one connected and complete discourse whose teaching must necessarily be consistent and harmonious throughout. Therefore, it is obvious that this third one cannot conflict with the teaching of the first two. In the first parable, instead of drawing a picture of a field in which the good Seed took root and flourished in every part of it, our Lord pointed out that most of its soil was unfavorable, and that only a fractional proportion bore an increase. Moreover, instead of promising that the good-ground section of the field would yield greater and greater returns, He announced that there would be a decreasing harvest—“some an hundredfold, some sixty, some thirty.” In the second parable, our Lord revealed the field as over-sown with “tares,” and declared that these should continue until the harvest-time, which He defined as “the end of the age.” This fixes beyond all doubt the evil consequences of the Enemy’s work, and positively forbids the expectation of a world won to Christ during this present dispensation, Christ plainly warned us that the evil effects of the Devil’s labors at the beginning of the age would never be repaired. The crop as a whole is spoiled! Thus this third parable cannot teach that the failure of things in the hands of men will be removed and reversed. Second, the figure here selected by Christ should at once expose the fallacy of the popular interpretation. Surely our Lord would never have taken a mustard-seed, which afterwards became a “tree,” ever rooting itself deeper and deeper in the earth, to portray that people whose calling, hope, citizenship, and destiny is heavenly. Again and again He affirmed that His people were “not of the world.” Again, a great tree with its towering branches speaks of prominence and loftiness, but lowliness and suffering, not prominence and exaltation, are the present portion of the New Testament saints. The more any church of Christ climbs the ladder of worldly fame the more it sinks spiritually. That which is represented by this “tree” is not a people who are “strangers and pilgrims” down here, but a system whose roots lie deeply in the earth and which aims at greatness and expansion in the world. Third, that which Christ here describes is a monstrosity. We are aware that this is denied by some, but our Lord’s own words are final. He tells us that when this mustard-seed is grown it is the “greatest among herbs, and becomes a tree” (v. 32). “Herbs” are an entirely different specie from trees. That which distinguished them is that their stems never develop woody tissue, but live only long enough for the development of flowers and seeds. But this “herb” became a “tree;” that is to say, it developed into something entirely foreign to its very naturermal production, a fitting symbol of the saints of God in their corporate form! . . . Clearly the “field,” all through Matthew 13, is the world. Is, then, “the world” a favorable place for the growth of that kingdom which Christ solemnly and expressly said was “not of this world” (John 18:36)? Is this world, where the flesh and the Devil unite in opposing all that concerns Christ and His interests, a congenial soil for Christianity? Either the world must cease to be what it is—“the enemy of God”—or the Seed must change its character, before the one will be favorable to the other. And this is just what our parable does teach: the “herb” becomes a “tree.” Fourth, the “birds” lodging in the branches of this tree makes altogether against the current interpretation. If Scripture be compared with Scripture it will be found that these “birds” symbolize Satan and his agents. Let not the reader be turned aside by the fact that the “dove,” and in some passages the “eagle,” represents that which is good. That which we must now attempt to define is the actual word “birds,” or better, “fowls”—as the Greek word is rendered in verse 4. In Genesis 15:11 we are told that the “fowls came down upon the carcasses” (the bodies of the sacrifices) and that “Abram drove them away.” . . . Again, in Deuteronomy 28, where we have the curses which were to come upon Israel for their disobedience, we are told, “And thy carcass shall be meat unto all fowls of the air” (v. 26). The last time the term occurs in Scripture is in Revelation 18:2, where we are told that fallen Babylon becomes the “habitation of demons, and the hold of every foul spirit, and a cage of every unclean and hateful bird.” But we do not have to go outside of Matthew 13 itself to discover what Christ referred to under the figure of these “birds.” The Greek word in verse 32 is precisely the same as that which is rendered “fowls” in verse 4, which are explained in verse 19 as “the wicked.” How, then, can this great “tree” represent the true Church of Christ, while its branches afford shelter for the Devil and his emissaries? . . . if we let Scripture interpret Scripture, the great “tree” is easily identified in Daniel 4:10–12. . . . In Daniel 4:20–22 we have the inspired interpretation of the vision. . . . Thus, the “tree” was a figure of a mighty earthly kingdom or empire. Again, in Ezekiel 31 we have the same figure used. . . . Thus a “tree,” whose wide-spreading branches afforded lodgment for birds, was a familiar Old Testament figure for a mighty kingdom which gave shelter to the nations. So it is in our parable. The “tree” symbolizes earthly greatness, worldly prominence, giving shelter to the nations. The history of Christendom clearly confirms this. At the beginning, those who bore the name of Christ were but a despised handful. . . . Finding that force was of no avail, the Enemy changed his tactics. Failing to intimidate as the roaring lion, he now sought to insinuate as the subtle serpent. Ceasing to attack from without, he now worked from within. In the first parable the assault was from without—the fowls of the air catching away the Seed. In the second parable his activities were from within—he sowed his tares among the wheat. In the third parable we are shown the effects of this. Satan now moved worldly men to seek membership in the churches of God. These soon caused the Truth to be watered down, discipline to be relaxed, that which repelled the world to be kept in the background, and what would appeal to the carnal mind to be made prominent. Instead of affections being set upon things above, they were fixed on things below. Soon Christianity ceased to be hated by the unregenerate: the gulf between the world and the “Church” was bridged. Persecution ceased, and the professed cause of the despised and rejected Savior became popular. The distinctive truths of Christianity were abandoned, the Gospel was adulterated, the pilgrim character of professing saints ceased. . . . The lowly upper room had long been forsaken, and the honors of kings’ courts coveted. And God granted their fleshly desire—just as long before He had given Saul to apostate Israel when they forsook the path of separation and wished to be like the surrounding nations. . . . Thus we may discern in the first three parables of Matthew 13 a striking and sad forecast of the development of evil. In the first, the Devil caught away part of the good Seed. In the second, he is seen engaged in the work of imitation. Here, in the third, we are shown a corrupted Christianity affording him shelter.12 So far from communicating the expansion of the kingdom, the parable of the mustard seed actually teaches that the final form of Christendom will represent an apostate form of truth at great variance from its biblically pure origins.. End Quote...
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Comments
Read Leah D. Schade's article: "Church Climate Ambition."
The Doctrine of Demons #EcoTheology #ClimateChange - Church Climate Ambition by false teacher Leah D. Schade (thethirdheaventraveler.com)
I comment in red letters to what Leah Schade writes.
epigeios: of the earth
Original Word: ἐπίγειος, ον
Part of Speech: Adjective
Transliteration: epigeios
Phonetic Spelling: (ep-ig'-i-os)
Definition: of the earth
Usage: (a) on the earth, belonging to the earth (as opposed to the sky), (b) in a spiritual sense, belonging to the earthly sphere, earthly (as opposed to heavenly).
One of the most disturbing despicable articles I've read in a long time is posted below from a heretical false teacher, Leah D. Schade titled: "Church Leaders Need Climate Ambition: Grassroots and Treetops " (article follows my commentary)
Frankly, I hesitated on even posting her garbage but needed the details to point out the unspeakable demonic gnostic mysticism that this woman is spewing out of her mouth.
Firstly, In the name of my Lord and Savior Jesus Christ, and in accordance with 1 Timothy 2:12 KJV (Women are not to teach or usurp authority over a man.) 1 Timothy 4:1 KJV (In latter times some shall depart from the faith, giving heed to seducing spirits and doctrines of devils.) Titus 2:15KJV (Rebuke false teaching sharply) and 2 Timothy 4:2-4 KJV, (Rebuke false teaching because in the last days false teaching will increase) I rebuke Leah D. Schade and her kind for teaching/preaching a false gospel (Galatians 1:8,9 KJV)and I pray she repents and finds Jesus before finding herself at the eternal judgment of the Great Throne.
Let's review some terms: Gnosticism: Replacing the word of God with personal knowledge, perception, and the wisdom of man. The deeper evil is saying these ideas are sufficient cause for salvation which completely denies the word of God. Read John 14:6 KJV and read Colossians 2:8 KJV;
"Gnosis refers to knowledge based on personal experience or perception. In a religious context, gnosis is mystical or esoteric knowledge based on direct participation with the divine. In most Gnostic systems, the sufficient cause of salvation is this "knowledge of" ("acquaintance with") the divine. It is an inward "knowing", comparable to that encouraged by Plotinus (neoplatonism), and differs from proto-orthodox Christian views.[6] Gnostics are "those who are oriented toward knowledge and understanding – or perception and learning – as a particular modality for living"
Eastern Mysticism: "Something termed as a secret that is revealed and introduced as something new from non-Christian roots, primarily Hinduism and Buddhism. The lie is these teachings are also taught in the Bible."
Mysticism" is derived from the Greek μυω, meaning "I conceal",[web 2] and its derivative μυστικός, mystikos, meaning 'an initiate'. The verb μυώ has received a quite different meaning in the Greek language, where it is still in use. The primary meanings it has are "induct" and "initiate". Secondary meanings include "introduce", "make someone aware of something", "train", "familiarize", "give first experience of something"
Further information: http://www.marketfaith.org/non-christian-worldviews/a-basic-understanding-of-eastern-mysticism/
With these terms in mind, one can see that even a baby Christian to a lukewarm Christian who rarely reads their Bible can clearly see the article by Professor Schade is pure apostasy. I will briefly highlight the most egregious statements here below: (Professor Schade's comments are in black, my commentary is written in red)
"The Church has a moral responsibility to do its part for climate ambition, restoration of God’s Creation, and justice for the oppressed."
Nowhere in scripture are we told that the body of Christ has the moral responsibility to do its part for climate ambition or restore God's creation, or justice for the oppressed. As a matter of fact, this statement is pure dominion theology, social gospel, social justice, eco-theology, gnosticism, eastern mysticism, and bottom line: An egregious false gospel. Read 1 Corinthians 15:1-4 KJV and Galatians 1:8,9 KJV.
"Religious climate activist Jim Antal challenges leaders to devote 25% of their time, effort, and resources to addressing environmental issues. His essay, “Fighting Climate Change: Our Responsibility, Our Vocation, Our Salvation,” in Rooted and Rising: Voices of Courage in a Time of Climate Crisis, envisions climate ambition at scale"
This surpasses unadulterated heretical teaching to blasphemy. I rebuke this "religious climate activist " Jim Antal and his followers and agents in the strongest sense in the name of Jesus!
"Begin with a “Creation Tithe”
All of this "creation tithe" garbage is simply making merchandise (read 2 Peter 2:1-3KJV) of the sheeple who attend these apostate brick and mortar operations. The tithe is also taken completely out of context to what God applied to Israel in their tithing. the 10 percent tithe is not in the church age dispensation and is certainly not applicable to what Professor Schade is pushing.
The reason for committing to restoration, justice, and climate ambition is theological.
God created this world and called it “very good” (Genesis 1:31).
The Holy Spirit moves and breathes through the air of this planet (Genesis 1:2).
Jesus calls for justice for “the least of these” (Matthew 25:40).
This statement is an egregious lie from hell. All of these scriptures are not aligned whatsoever with the agenda Professor Schade is pushing on the sheeple. Genesis 1:2 application to climate change is beyond blasphemous. Matthew 25:40 is far from anything remotely involved with climate change.
*Note: God has a sense of humor. If the reader would note the tree Professor Schade uses we can read in Matthew 13 the parable of the mustard seed to see evil growing at the end of this age and where birds gather in the branches. Also interesting is the shadow of a cross which depicts the false gospel portrayed here. For a detailed study please read my blog on the birds in the branches:
https://www.thethirdheaventraveler.com/2020/05/a-look-at-those-birds-in-tree-matthew.html
also see another false woman teacher Victoria Osteen's teaching on the oak tree
https://www.thethirdheaventraveler.com/2019/06/god-has-sense-of-humor-with-victoria.html
& some insight into Social Gospel and its evils
Social gospel is pathological altruism
https://www.thethirdheaventraveler.com/2019/02/social-gospel-is-not-only-not-biblical.html
Article by Leah D. Schade:
Church Leaders Need Climate Ambition: Grassroots and Treetops
AUGUST 13, 2020 BY LEAH D. SCHADE 0 COMMENTS
EcoAmerica is holding its month-long American Climate Leadership Summit [register here] during Thursdays in August. I was asked to join the Blessed Tomorrow panel with Rev. Michael Malcolm and Rev. Dr. John Dorhauer to talk about this year’s theme, “Ambition, Restoration, Justice,” as it pertains to the church and climate. This is my call to denominational leaders of Christian churches in the United States to demonstrate climate ambition, work to restore God’s Creation, and spearhead justice for God’s people.
Dear Denominational Leaders of U.S. Churches:
As an environmental and climate activist for more than 15 years, I have seen encouraging grassroots efforts sprouting up across the landscape of U.S. Christian churches. Galvanized by the need to address climate change, ecological destruction, and environmental racism, individual Christians and whole houses of worship have responded. They’ve joined climate marches and planted trees. They’ve advocated for environmental protection and petitioned their elected leaders. Some have pushed for divesting their denomination’s investment portfolios from the fossil fuel industry. Others have put solar panels on their roofs or supplied drinking water to families suffering from fracking or lead-tainted pipes. This is just a sampling of the many ways in which houses of worship are stepping up.
What we need now is climate ambition and a commitment to ecological justice from you, our denominational leaders.
Grassroots ecotheology needs support from bishops, regional ministers, moderators, and presidents to develop comprehensive plans for establishing environmental goals and following through with measurable action.
This is not to say that denominational leaders have not supported the church’s care of Creation. Many have established policy offices, created teams to tackle the climate crisis and other ecological issues, and directed social statements to address environmental injustice.
While these efforts helped awaken the church to address care of Creation issues, frankly, it has not been enough.
I say this as Arctic ice continues to melt, catastrophic storms increase in number and intensity, wildfires continue to rage, drinkable water continues to dwindle, and species are dying out at alarming rates. The Church has a moral responsibility to do its part for climate ambition, restoration of God’s Creation, and justice for the oppressed.
Climate action in the church cannot just be grassroots. It also has to come from the treetops where leaders like you have a vantage point to see the larger landscape and issue a clarion call for their denominations to respond with measurable action.
What would climate ambition look like at the highest levels of denominational leadership?
Religious climate activist Jim Antal challenges leaders to devote 25% of their time, effort, and resources to addressing environmental issues. His essay, “Fighting Climate Change: Our Responsibility, Our Vocation, Our Salvation,” in Rooted and Rising: Voices of Courage in a Time of Climate Crisis, envisions climate ambition at scale. He imagines leaders saying, “’Because we are living on the hinge of history, I need to devote 25 percent of my leadership to combat climate change.’ What if university presidents formed a coalition to commit at least 25 percent of their curriculum to amplify their student’s understanding of climate change and their vocational commitment to restoring Creation?”
25% for climate ambition, restoration, and justice
Building on Antal’s suggestion, what if denominational leaders like you challenged their churches to reduce their energy consumption by 25%? Take your well-honed skills in running fundraising campaigns and dedicate them to carbon-reduction campaigns. Set targets for each congregation to “take a step down in faith” – reducing energy consumption and reconnecting with an Earth-honoring faith.
Begin with a “Creation Tithe”
Image created by Leah D. Schade using Canva.
As a first step, start with 10%, the biblically-authorized tithe. Make it a friendly competition among churches to see who can meet and exceed the goal. Suggest things like “Tithe Your Drive” in which congregants reduce their driving by 10% each week. And “Tithe Your Land” – dedicate 10% of the church property to restoration efforts such as tree-planting, butterfly or rain gardens. And “Tithe Your Energy”! Partner with energy auditors to visit every congregation in your region to establish an energy baseline and make a plan for reducing energy use by 10%. Then track the reductions so people can be accountable and eventually celebrate their efforts.
Stage two: “Double Tithe”
The next stage would be the “double tithe” – 20%. These would be larger-scale efforts such as switching to low-carb energy such as solar, wind, or geothermal. Removing meat from 20% of the church meals such as potlucks. Dedicating 20% of benevolent funds (beyond denominational support, of course) to local ecological restoration efforts such as waterway clean-ups. And allotting 20% of Christian education to learn about environmental racism and how the church can advocate with their siblings of color for ecological justice.
Stage three: “Strive for Five”
The final stage would be “Strive for Five” – that last 5% to get the churches to the 25% goal. Maybe it’s getting 5% of the church membership to sign up for a clean energy co-operative. Or dedicating 5% of the benevolent fund to a church in an under-resourced area to help them meet one of their climate-ambition goals.
With just a bit of creative visioning and a commitment of 25% of your own time and effort, there are countless ways to align climate ambition with the ministry your denomination.
Because here’s the thing. We need your voice, your leadership, and your willingness to model Creation care and climate ambition for the denominations you serve. Dedicating your time and denominational resources to the Great Work of protecting God’s Creation and the people God loves is prudent, ethical, and desperately needed.
Certainly, such efforts will save congregations money, but that’s not the reason to do this work.
The reason for committing to restoration, justice, and climate ambition is theological.
God created this world and called it “very good” (Genesis 1:31).
The Holy Spirit moves and breathes through the air of this planet (Genesis 1:2).
Jesus calls for justice for “the least of these” (Matthew 25:40).
With support from you, our denominational leaders, the grassroots and the treetops can be united into a forest of faith communities doing their part and modeling climate ambition, restoration and justice!
Check out these resources from ecoAmerica and Blessed Tomorrow for talking points and actions steps about climate and the church:
Climate Talking Points
How Faith Communities Lead Social Movements
And lots more resources at Blessed Tomorrow!
Leah D. Schade is the Assistant Professor of Preaching and Worship at Lexington Theological Seminary in Kentucky and ordained in the ELCA. Dr. Schade does not speak for LTS or the ELCA; her opinions are her own. She is the author of Preaching in the Purple Zone: Ministry in the Red-Blue Divide (Rowman & Littlefield, 2019) and Creation-Crisis Preaching: Ecology, Theology, and the Pulpit (Chalice Press, 2015). She is also the co-editor of Rooted and Rising: Voices of Courage in a Time of Climate Crisis (Rowman & Littlefield, 2019).
Twitter: @LeahSchade