Podcasts about Norman Geisler

When I was in seminary, the question was raised as to if pets or animals in general go to heaven. Our professor, Dr. Norman Geisler said this: “Jesus Christ came to earth and died on the Cross for the human race, not animals.” I was working out at the gym one day when one of the regulars, who had just moved to Charlotte, NC from California told me that one of her beloved dogs died; and would that dog go to heaven. I have her the same answer. But, was that the whole story? That's what we are going to look at today.Please SUBSCRIBE today!For Exclusive Content Check Out: www.StevenGarofalo.ComBecome a supporter of this podcast: https://www.spreaker.com/podcast/reason-for-truth--2774396/support.

Since there are so many religions, how do we know Christianity is true? This episode address the question of pluralism. Perseus presents the 12 points of Christianity developed by the late Dr. Norman Geisler. In addition, he introduces external evidence for the historical Jesus. Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

Today, I get to chat with Dr. Derwin Gray, pastor of Transformation Church and former NFL player, to talk about his brand-new book, Lit Up With Love: Becoming Good-News People to a Gospel-Starved World.Dr. Gray's story is powerful—going from a college football scholarship at BYU to an NFL career, then encountering the relentless love of Jesus through a teammate who shared the gospel with him for five years. He opens up about how that love transformed his life, healed his heart, and set him on a mission to bring the good news to a world desperate for hope.We dive into: • His journey from the NFL to pastoring a thriving, multiethnic church • How sports taught him about leadership, discipline, and faith • The way God's love changes how we see ourselves, our families, and our purpose • Why everyday believers are called to be everyday missionaries • What it means to be “lit up with love” and how the gospel fuels our witnessDr. Gray reminds us that the nations are no longer just “out there” they're right here, and the church has a calling to welcome and love people from every background. He challenges us to see the mission field in our neighborhoods, workplaces, and everyday relationships.This conversation is full of wisdom, encouragement, and a deep passion for Jesus. Don't miss it!

Join The Mustard Seed as they veer a little off their normal topics, Keisha and Elizabeth are going to go over a subject they are passionate about, Apologetics. We believe this is something that is relevant for such a time as this. Join them as they do an introduction into this topic, a general overview so we have a better understanding what Apologetics is, and moving froward we will go through some of the different parts of Apologetics in future shows, so we know we are doing it justice. We are excited to share this with you, and cannot wait for all the rest to follow.REFERENCES MENTIONED IN THIS EPISODE:GotQuestions.OrgConvincingProof.orgBooks we mentioned: Momma Bear Apologetics by Hillary Morgan Ferrer, Mere Christianity by CS Lewis, A Case for Christ by Lee Strobel, I Don't Have Enough Faith to be an Atheist by Frank Turk and Norman Geisler, and Talking with Your Kids about Jesus by Natasha Crain.Apologists Mentioned:CS Lewis, Dr. Voddie Baucham, Frank Turk, RC Sproul, Josh McDowell, William Lane Craig, Lee Strobel, Norman Geisler, and Daniel B. Wallace

Today's generation vary on how they see or “understand” God. As my past mentor and teacher, Dr. Norman Geisler use to say, “God created us in His image-and we have been returning the favor ever sense”. Today, through Matthew 7:21-23, I am going to show you that while God is merciful, patient, and not wanting any to parish, most humans demand of God that He (God) bend to become what they want God to be as opposed to their (our) bending to God-His will, and His ways. As a result, upon leaving their temporal life for the eternal, those who sought to make God in their own image will hear those fateful words, “I NEVER KNEW YOU”.Check out the Online Course "KNOWING GOD RIGHTLY" CLICK HEREJoin the COMMUNITY today at NO CHARGE at: CLICK HEREBecome a supporter of this podcast: https://www.spreaker.com/podcast/reason-for-truth--2774396/support.

Are you following the truth or are you following incentives that may cause you to turn your back on Christianity and throw Jesus under the bus? On this midweek podcast episode, Frank continues the conversation on the powerful incentives that often prevent us from denying ourselves and picking up our cross for Christ as we go through our daily lives. He'll answer questions like:What does FOMO (the fear of missing out) reveal about our underlying motivations?Why does the question, "If Christianity were true, would you be a Christian?" often reveal a non-believer's true intentions and desires?What did Norman Geisler mean when he said, "Fraternity will almost always overcome theology."?What are some examples from the Bible when people follow incentives instead of following Christ?Near the end of the program, Frank addresses two listener questions related to this topic--one from an Indian American who is struggling to commit to Christianity because his family wants him to embrace his Hindu roots, and the second from a Muslim seeking clarification on some differences between the Quran and the Bible. There's no doubt that following Christ is ever an easy decision to make, and even Christians are susceptible to falling off the rails for the sake of convenience and not ruffling any feathers. But we hope this episode will encourage you no matter where you are on your journey with Jesus!Truth or Incentives? Part 1 - https://bit.ly/408gz0KBook - 'Same as Ever: A Guide to What Never Changes' - https://a.co/d/1dANcEzOnline Course - 'How to Interpret Your Bible' - https://bit.ly/3BoEhxDBook - 'The Anxious Generation' - https://a.co/d/b08gb1pBlog Post - 'The Anxious Generation' - https://bit.ly/3zW4ySMWatchman Fellowship - https://www.watchman.org/

Full Question: A friend of mine went out with a guy who believes that books like the book of Enoch and the suffering of Moses should be read along with the scripture and thus be treated as inerrant. Is this a new thing or have people always tried to include these books in scripture? Obviously in Catholicism they add books to the bible, so I'm guessing this is a similar situation. I've heard the teaching that Jude quotes the book of Enoch in his letter. So, should Christians study extra Biblical books? Links Mentioned: The Chicago Council on Biblical Inerrancy Defending Inerrancy by Norman Geisler and William Roach To read the show notes, click here. Call or text us your question at 615-281-9694 or email at question@michaelincontext.com.

     For Christians, dedication to God is the starting point for the spiritual life and the advance to Christian maturity. Dedication is a synonym for commitment, devotion, loyalty, and positive volition. According to Charles Ryrie, “There is perhaps no more important matter in relation to the spiritual life than dedication.”[1] In another place he states, “Dedication concerns the subjection of my life to Jesus Christ as long as I live.”[2] For the Christian, dedication starts at a moment in time, and continues, ideally, for the rest of one's life, as the child of God walks in ongoing obedience to the Lord.[3] After being born again, some believers quickly dedicate themselves to the Lord and begin their journey of spiritual growth. For other Christians, this dedication may come later, perhaps even years later (as it did with me).      Dedication is not a requirement for salvation. That would add works to the gospel message (1 Cor 15:3-4), and that's wrong. Salvation is a free gift (Rom 6:23), given by God as an act of grace (Eph 2:8-9). Initial salvation is about justification, which is a one-and-done event that occurs at the moment of faith in Christ (Rom 3: 28; 4:4-5; 5:1; 8:33). Paul said we are “justified as a gift by His grace through the redemption which is in Christ Jesus” (Rom 3:24). Justification is a single act that occurs at salvation and is not to be confused with our experiential sanctification, which occurs over time. According to Norman Geisler, “Justification is an instantaneous, past act of God by which one is saved from the guilt of sin—his record is cleared and he is guiltless before the Judge (Rom 8:1).”[4] As Christians, we are justified in God's sight because Christ  has born all our sin upon the cross and paid our sin debt in full (John 19:30; Col 2:14), and after we trust in Christ as our Savior, God freely gives His righteousness to us (Rom 5:17; 2 Cor 5:21; Phil 3:9). After we are saved eternally, God calls us into a lifelong walk with Him. Dedication happens after we are saved, when we present ourselves to God for service (Rom 6:13; 12:1-2; Jam 4:7), and walk in obedience to His will (1 Pet 1:14-15). This relates to our sanctification, which is ongoing, as long as we live. In the sanctification process, the Christian is constantly recalibrating his/her thinking, values, words and actions to conform to the character and will of God. Dedication is a requirement for spiritual growth, as the believer with positive volition is yielded to God the Holy Spirit and is willing to learn and live God's Word. Spirituality is unhindered as long as there is positive volition to God.      God has provided everything we need to live the spiritual life. He has redeemed us by the blood of Christ (1 Pet 1:18-19; 1 Cor 6:20), forgiven our sins (Acts 10:43; Eph 1:7), caused us to be born again (John 1:12-13; 1 Pet 1:3, 23), given us eternal life (John 3:16; 10:28), adopted us as His children (Gal 4:5; Eph 1:5), made us saints in Christ (Rom 1:7; 1 Cor 1:2), given the Holy Spirit to indwell us (1 Cor 3:16), brought us into “the kingdom of His beloved Son” (Col 1:13), given us a new spiritual nature (Rom 7:22; Eph 4:22-24; Col 3:9-10), provided a spiritual gift (Rom 12:6; 1 Pet 4:10), blessed us “with every spiritual blessing in the heavenly places in Christ” (Eph 1:3), and provided divine revelation in the Bible to educate us on how to live righteously (2 Tim 3:16-17; cf. Psa 1:1-3). Dr. Steven R. Cook   [1] Charles C. Ryrie, Balancing the Christian life (Chicago Ill., Moody Press, 1994), 77. [2] Ibid., 80. [3] I say “ideally” because some believers, like Solomon, deviate in their walk with the Lord. Some will return to their walk of faith. Others will not. Whatever the final outcome of one's life, any spiritual advancement must begin with a moment of dedication. [4] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation, 235.

God's Sovereignty and Human Volition at the Cross      One can see God's sovereignty and human volition working simultaneously at the crucifixion of Jesus. In the sovereignty and wisdom of God, without overruling human volition, the Lord accomplished His will by means of the wills of wicked men who sought to oppose Him. Luke tells us, “this Man, delivered over by the predetermined plan and foreknowledge of God, you nailed to a cross by the hands of godless men and put Him to death” (Acts 2:23). Here, wicked men did their worst against God and His Messiah, and yet, what was done to the Messiah, was done “by the predetermined plan and foreknowledge of God.” Luke states something similar when he recorded Peter's prayer to God, saying, “For truly in this city there were gathered together against Your holy servant Jesus, whom You anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, to do whatever Your hand and Your purpose predestined to occur” (Acts 4:27-28). These wicked men “were gathered together against” Jesus, to oppose and crucify Him. Yet Peter says to God they did “whatever Your hand and Your purpose predestined to occur.” These wicked men—whose pride and power were threatened by Jesus—sought to destroy Him by means of false witnesses and illegal trials, and to put Him to death in the most horrible way possible; crucifixion. But God is sovereign, and by means of His invisible hand, used the very actions of those who opposed Him to accomplish the thing He desired; the death of Messiah for everyone. Here is a mystery that brings awe and bewilderment, as the wills of wicked men became the vehicle of divine destiny to produce exactly what God intended. God was in no way the author of their sin. Those who crucified Messiah acted freely. Yet their free actions were the modus operandi to accomplish His will, and so Messiah was crucified and bore the sins of those who placed Him on the cross. Human Choice to Believe      God is sovereign, and He created people with volition, which is the ability to choose. One should not seek to press sovereignty or free will to an extreme. Arnold Fruchtenbaum correctly notes, “if one goes too far with sovereignty, he ends up teaching that there is absolutely no free will. He would teach that people are saved whether they willed it or did not will it. Some of the elect are dragged into the Kingdom kicking and screaming. That has gone over to the sovereignty extreme.”[1] In Scripture, we observe clear statements where people are called to exercise their volition and personally trust in Christ as Savior (John 3:16-18; Acts 16:30-31; Rom 10:12-15; Eph 2:8-9). Fruchtenbaum continues: "On the other side of the coin is human responsibility, where the Bible also just as clearly teaches that people are individually responsible for their moral choices. They are somehow responsible for their eternal destinies. Whether they end up in the Lake of Fire or the New Jerusalem, that is somehow relevant to the choice they make. Throughout the Bible, God calls upon people to make a choice. Joshua declared to the people of Israel, in the closing days of his life, Choose you this day whom ye will serve (Josh 24:15). It is obvious that the Israelites were able to make some kind of a choice and were challenged to make it. Thus we have this same concept of human responsibility. Even when we have statements in the Bible about God hardening the hearts of certain ones, like the heart of Pharaoh, it also indicates in the same context that somewhere along the line Pharaoh also hardened his own heart. We believe God holds us morally responsible for the choices we make, and He expects us to make moral decisions. If we are not able to make any moral decision, if we really do not have such a will, it is inconsistent for God to hold us responsible for choosing things that He Himself predestined us to choose. Yet the Bible constantly exhorts us to believe, and in becoming believers, the Bible exhorts us to live godly lives. The Bible holds us responsible for the choices we make, either as unbelievers or as believers. If there is no real free choice of some kind, then how could God justly reward us or punish us for the choices we make?"[2]      Election does not remove the responsibility to believe in Christ as Savior (Rom 10:13-14). Faith is non-meritorious, having no saving value in itself. Christ alone saves. In order for people to be saved, they must believe in Jesus as the Savior (John 3:16; Acts 4:12; 1 Cor 15:3-4). From the human side of salvation, faith in Jesus is the necessary response to God's call, and no one can be saved any other way (John 14:6; Acts 16:31). According to Robert Lightner, “God the Father is sovereign. He must be to be God. Human responsibility is just as biblical as divine sovereignty. Jesus stressed both. Jesus said no one can come to him unless drawn by the Father but he also said none who come to him would be cast out (John 6:37).”[3]      There are a number of passages that emphasize human volition. Concerning unbelieving Israel, Jesus said, “Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you were unwilling” (Matt 23:37). The Bible teaches that God “desires all men to be saved and to come to the knowledge of the truth” (1 Tim 2:4), and that “the grace of God has appeared, bringing salvation to all men” (Tit 2:11), and the Lord is “not wishing for any to perish but for all to come to repentance” (2 Pet 3:9). If someone perishes eternally, it is because they failed to respond to God and His drawing them to Himself. Jesus said that one is judged eternally, “because he has not believed in the name of the only begotten Son of God” (John 3:18b). And when speaking to unbelievers, Jesus said, “You search the Scriptures because you think that in them you have eternal life; it is these that testify about Me; and you are unwilling to come to Me so that you may have life” (John 5:39-40). [Article: Why Volition Matters] Stephen, when about to be stoned to death, said to his attackers, “You men who are stiff-necked and uncircumcised in heart and ears are always resisting the Holy Spirit; you are doing just as your fathers did” (Acts 7:51). All who end up in the lake of fire are there by personal choice and not because God failed to love them or make provision for their eternal salvation. According to Lewis Chafer, “If men go to perdition it will be because every possible mercy from God has been resisted.”[4]      The spiritual condition of unbelievers is that they made the choice not to believe. Also, Satan imposes spiritual blindness upon them. As Paul wrote, “And even if our gospel is veiled, it is veiled to those who are perishing, in whose case the god of this world has blinded the minds of the unbelieving so that they might not see the light of the gospel of the glory of Christ, who is the image of God” (2 Cor 4:3-4).      God saves everyone who is positive to Him and believes in Christ as their Savior (John 3:15-16, 18, 36; 5:24, 39-40; 6:47; 20:31; Rom 3:28; 4:3-5; 5:1-2; 1 Cor 1:21; 15:1-4; Gal 2:16; 3:26; Eph 2:8-9; Phil 3:9; 1 John 5:10-13), and condemns forever those who are negative to Him, who suppress His truth in unrighteousness (John 3:19; 12:37; Rom 1:18-32), and who reject His offer of eternal life, leaving them to suffer for their own choices (John 3:18; 5:39-40). This means God sovereignly chooses to elect those who believe in Christ as their Savior. What About Children who Die Before Reaching the Age of Accountability?      What about babies and little children? Are they among God's elect? Do they go directly to heaven whey die? Yes. All babies and little children go to heaven if they die before reaching the age of accountability. Concerning this doctrine, Robert B. Thieme Jr., states: "Age of Accountability - The point in life when an individual is capable of recognizing the existence of a Supreme Being, capable of understanding the Gospel, and responsible for his own decision toward a relationship with God. This is also called the point of God-consciousness. Scripture is clear that God makes His existence evident within the world (Rom 1:19-20). Accountability is reached when, through simple thought and reasoning, a person can consider that existence and draw conclusions. The specific age at which this occurs varies among individuals and depends on several factors, including geographical location, social conditions, education, and individual mental capacity…Individuals who die before reaching accountability, including infants and the severely mentally handicapped, are taken directly into the presence of the Lord (2 Sam 12:22-23). In grace, God automatically saves anyone who lacks the mental ability to reach God-consciousness and make a responsible decision about Christ."[5]      The age of accountability is a theological extrapolation that is born out of certain passages of Scripture. For example, Moses wrote of “little ones… have no knowledge of good or evil” (Deut 1:39). And God spoke of Isaiah's son, Shear-jashub (Isa 7:3), that “before the boy will know enough to refuse evil and choose good, the land whose two kings you [Ahaz] dread will be forsaken” (Isa 7:16). According to Norman Geisler, “These texts seem to imply that there is an age of moral accountability. Even of adults, Jesus said, ‘If you were blind, you would not be guilty of sin; but now that you claim you can see, your guilt remains' (John 9:41). How much more would this apply to infants who cannot yet know right from wrong.”[6] Another revealing passage is found in 2 Chronicles where we're told, “Jehoiachin was eight years old when he became king, and he reigned three months and ten days in Jerusalem, and he did evil in the sight of the LORD” (2 Ch 36:9). Here we see an eight year old whose actions were called “evil in the sight of the LORD.” It reveals that an eight year old with normal cognitive function could be held morally responsible for his actions before the Lord.      Moral accountability before God seems to assume normal sensory and cognitive function, such that a person who has the sensory and intellectual capacity to know that God exists through creation (Psa 19:1-2; Rom 1:18), can then make a decision to pursue Him, or to “suppress the truth in unrighteousness” (Rom 1:18). It would seem that those who suffer from an intellectual or developmental disability (i.e., Down syndrome, severe autism, etc.) are granted a special dispensation concerning their moral accountability before God, and they are granted free access to heaven. The command to believe on the Lord Jesus Christ for salvation presupposes intelligence and the ability to exercise one's volition. Children and those who are mentally disabled lack the intellectual and volitional capacity to make a decision for or against Christ; therefore, they are not made accountable for sin. Robert Lightner states: "In the Bible, infants, little children, and others who cannot believe are neither told to believe nor expected to do so. They are not classified as wicked evildoers and rejecters of God's grace. It is always adults who are addressed, either directly or indirectly, regarding these matters. Because the Bible has so much to say about those who cannot believe and yet says nothing about their being eternally separated from God because of their inability, we conclude that they have heaven as their home. They die safely in the arms of Jesus."[7]      An often-cited biblical passage on this matter is found in the life of King David who lost a newborn son as a result of his adulterous affair with Bathsheba and the murder of her husband, Uriah. David was guilty of horrible sin, but he had a sensitive heart and was very concerned for his child. After the death of David's son, he said, “While the child was still alive, I fasted and wept; for I said, ‘Who knows, the LORD may be gracious to me, that the child may live.' But now he has died; why should I fast? Can I bring him back again? I will go to him, but he will not return to me” (2 Sam 12:22-23). While the child was alive, David prayed to God to be gracious “that the child may live.” However, after the child died, David expressed optimism by saying “I will go to him, but he will not return to me.” David was thinking of heaven, where he knew his infant son had gone. Concerning this passage, Robert Lightner states: "Life after death was a certainty for David. That he would be with his son again in the future was his firm belief. He never doubted that fact for a moment. David was rightly related to the Lord, and he did not question that he would spend eternity with Him. Nor did he have any doubt that his infant son, taken in death before he could decide for or against his father's God, would be there also. Some people argue that David's declaration meant merely that he would one day join his son in death. As the child had died, so would the father in due time. But such a view does not account for the anticipated reunion and fellowship with his son that is strongly implied in the statement and in the context. David's act of worship in the house of the Lord is inexplicable if the death of his son merely reminded David of his own certain death."[8]      That heaven welcomes little children is stated in Jesus's Words, when He told His disciples, “Permit the children to come to Me; do not hinder them; for the kingdom of God belongs to such as these” (Mark 10:14; cf., Matt 18:3). John Walvoord notes, “The case of those who die before reaching the age of responsibility is a different problem. The proper doctrine seems to be that infants are regenerated at the moment of their death, not before, and if they live to maturity, they are regenerated at the moment they accept Christ.”[9] Summary of Election:      In summary, God's election is a sovereign act from eternity past and is predicated on love and grace (Eph 1:3-6), and not on any foresight of worth or good works (Deut 7:7-8; 1 Cor 1:26-31; Rom 9:9-16). God elects based on His foreknowledge, as Peter states, we are “chosen according to the foreknowledge of God the Father” (1 Pet 1:1-2), and the elect are saved through the preaching of a gospel message (Rom 10:14-17), and believing in Christ as their Savior (John 3:16; Acts 4:12; 16:31). The basis for condemnation is always a person's unbelief (John 3:18; 5:39-40; Eph 2:3), as it is negative human volition that keeps people from coming to Christ (1 Tim 2:4; 4:10; John 5:40; Acts 7:51). Election is not merely to salvation, but to a holy and righteous life that honors the Lord (Col 3:12; 2 Th 2:13; 1 Pet 2:9). Election agrees with unlimited atonement (John 1:29; 3:16–17; Heb 2:9; 1 John 2:2), and produces humility because it reveals that salvation is completely of the Lord and that people have nothing to boast about (Rom 4:2; Eph 2:9), and God preserves eternally those who are saved (John 10:28-29). Lastly, babies and little children are not held accountable for their actions, as they do not know right or wrong (Deut 1:39; Isa 7:16), and are counted among God's elect and enter heaven when they die, for, as Jesus said, “the kingdom of God belongs to such as these” (Mark 10:14; cf. 2 Sam 12:22-23). Dr. Steven R. Cook   [1] Arnold G. Fruchtenbaum, God's Will & Man's Will: Predestination, Election, & Free Will, ed. Christiane Jurik, 2nd Edition. (San Antonio, TX: Ariel Ministries, 2014), 2. [2] Ibid., 3–4. [3] Robert P. Lightner, Handbook of Evangelical Theology: A Historical, Biblical, and Contemporary Survey and Review (Grand Rapids, MI: Kregel Publications, 1995), 191. [4] Lewis Sperry Chafer, Salvation (Philadelphia, PA: Sunday School Times Company, 1922), 40. [5] Robert B. Thieme, Jr. “Age of Accountability”,  Thieme's Bible Doctrine Dictionary, 4. [6] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation, 448. [7] Robert Lightner, Safe in the Arms of Jesus (Grand Rapids, Mich. Kregel Publications, 2000), 15-16. [8] Ibid., 55. [9] John F. Walvoord, The Holy Spirit (Galaxie Software, 2008), 135.

Election      Election derives from the Greek verb eklegō (ἐκλέγω) which, according to BDAG, means “to make a choice in accordance with significant preference, select someone or something for oneself.”[1] According to Norman Geisler, “The word election (or elect) occurs fourteen times in the New Testament. An elect person is a chosen one; election (or elect) is used of Israel (Rom 9:11; 11:28), of angels (1 Tim 5:21), and of believers. In relation to believers, election is the decision of God from all eternity whereby He chose those who would be saved.”[2] Geisler further states, “The words chosen and chose are used numerous times. The terms are employed of Christ (Luke 23:35; 1 Pet 1:20; 2:4, 6), of a disciple (Acts 1:2, 24; 10:41; 22:14; John 15:10), and even of Judas (John 6:70; 13:18), who was chosen to be an apostle. Soteriologically, a chosen one is a person elected to salvation by God.”[3]      Election is that free choice of God from eternity past in which He chose to save and bless some (Eph 1:4-5). The elect are the ones chosen. God elects groups (Luke 6:13-16; John 6:70) and individuals (1 Ch 28:5; Acts 9:15). Election is to salvation (Acts 13:48; Eph 1:4-6; 2 Th 2:13), spiritual blessing (Eph 1:3), holy and righteous living (Col 3:12; 1 Pet 2:9), and service for the Lord (Jer 1:4-5; Gal 1:15-16; cf. Acts 9:15). In election, God is sovereign and people are free. Both are true. This is why Jesus said, “All that the Father gives Me will come to Me, and the one who comes to Me I will certainly not cast out” (John 6:37). Here we observe the coalescence of God's sovereignty and positive human volition as the Father gives and people come of their own choice.[4] We observe something similar in Acts where Luke wrote, “When the Gentiles heard this, they began rejoicing and glorifying the word of the Lord; and as many as had been appointed to eternal life believed” (Acts 13:48). Here we observe Gentiles who were appointed to eternal life, and that they personally exercised their volition and believed in the Lord for salvation.[5] Robert B. Thieme Jr., states: "[Election is] the recognition by God, before the foundation of the world, of those who would believe in Christ; the sovereign act of God in eternity past to choose, to set apart, certain members of the human race for privilege, based on His knowledge of every person's freewill decisions in time. While God is sovereign, having the right to do with His creatures as He pleases, never has He hindered or tampered with human free will. He did not choose some to be saved and others to be condemned. Instead, in eternity past, God first chose to accomplish the work of man's salvation through the Son. Then, He looked down the corridors of time and elected for salvation everyone He knew would believe in Jesus Christ (Eph 1:4). God elected believers in the sense that He knew ahead of time that their free will would choose for Christ….Moreover, God did not elect anyone to hell: unbelievers are condemned to eternally reside in hell only because they have used their volition toward unbelief (John 3:18)."[6] Predestined by God      When writing to the Christians at Ephesus, Paul said, “He chose us in Him before the foundation of the world, that we would be holy and blameless before Him. In love He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will” (Eph 1:4-5). The word predestined translates the Greek word proorizō (προορίζω), which means, to “decide upon beforehand,  predetermine.”[7] Harold Hoehner defines the word similarly as, “to determine beforehand, mark out beforehand, predestine.”[8] Geisler notes, “Just as God predetermined from all eternity that Christ would die for our sins (Acts 2:23), He also predestined who would be saved. As Paul says, ‘Those God foreknew he also predestined to be conformed to the likeness of his Son' (Rom 8:29).”[9] According to Paul Enns, “Even though election and predestination are clearly taught in Scripture, man is still held accountable for his choices. Scripture never suggests that man is lost because he is not elect or has not been predestined; the emphasis of Scripture is that man is lost because he refuses to believe the gospel.”[10]      Predestination refers to what God purposes for us. The Bible reveals that God has predestined us to adoption as His children (Eph 1:5), to our ultimate conformity to Christ (Rom 8:29–30), and to the blessings of our future inheritance (Eph 1:11). Warren Wiersbe states, “This word, as it is used in the Bible, refers primarily to what God does for saved people. Nowhere in the Bible are we taught that people are predestined to hell, because this word refers only to God's people. Election seems to refer to people, while predestination refers to purposes.”[11] According to Robert B. Thieme Jr., predestination refers to “God's predetermined, sovereign provisioning of every believer for the purpose of executing His plan, purpose, and will in time (Eph 1:4-6, 11).”[12] Thieme further states: "In eternity past God decreed, or established with certainty, the believer's destiny for time and eternity. However, the divine act of predestination is never to be confused with the ideas of kismet [the idea of fate] or any other human-viewpoint system of fatalism. God did not negate free will or force anyone into a course of action. Rather, He only decreed and provisioned what He knew would actually happen. He predestined believers based on His eternal knowledge that they would, by their own free will, accept Jesus Christ as Savior. Long before human history began, sovereign God determined that every Church Age believer would be united with the resurrected Jesus Christ, the King of kings. Those who believe are predestined as heirs of God and joint heirs with the Son of God—sharing the eternal destiny of Jesus Christ Himself (Eph 1:5). Furthermore, God predestined believers with everything necessary to fulfill His plan in time. No Christian is dependent upon human energy, personality, or human effort, because God established a grace way of life and furnished the divine means of execution (2 Tim 1:9). Every believer in this age has equal opportunity to either accept or reject God's predestined provision. Regardless of personal failure or success in time, all believers are predestined to be completely “conformed to the image of His Son” in resurrection bodies in heaven (Rom 8:29)."[13] Foreknowledge      Peter wrote of God's elect as those “who are chosen according to the foreknowledge of God the Father” (1 Pet 1:1-2). Here, the word foreknowledge translates the Greek noun prognōsis (πρόγνωσις), which means “to know beforehand, know in advance”[14] Foreknowledge simply means that omniscient God, from eternity past, knew in advance all that would happen in time and space, and He knew the actions of every person and whether they would be saved or not. Jesus communicated His foreknowledge when He said to His disciples, ‘“There are some of you who do not believe.' For Jesus knew from the beginning who they were who did not believe, and who it was that would betray Him” (John 6:64). God also knew His own actions in time and space, either to direct, permit, or overrule human or angelic decisions, and to judge everyone fairly for their actions. According to Norman Geisler: "Being omniscient, God also eternally foreknew those who would be saved: “Those God foreknew he also predestined” (Rom 8:29). Indeed, they were “elect according to the foreknowledge of God” (1 Pet 1:2). Since His foreknowledge is infallible (He is omniscient), whatever God foreknows will indeed come to pass. Hence, His foreknowledge of who would be saved assures that they will be."[15]      In his letter to the Romans, Paul wrote, “For those whom He foreknew, He also predestined to become conformed to the image of His Son” (Rom 8:29). The word “foreknew” translates the Greek verb proginōskō (προγινώσκω) which, according to BDAG, means “to know beforehand or in advance, have foreknowledge.”[16] Here, the word connotes God's knowing people in an intimate sense and not merely what they will do. This speaks to the richness of the relationship God has with each individual. Though we exist in time and space and live our lives in a chronological manner with one experience sequentially following the next, God exists in the eternal realm, beyond time and space, in the eternal now. This means that God is present at all times and places in human history simultaneously. Scripture speaks of what God foreknew from eternity past as it relates to the choices of His elect, but His foreknowledge is not detached or impersonal; rather, it is intimately connected to the formation of His family and the execution of His purposes in the world (see Jer 1:4-5). Prevenient Grace      Prevenient grace refers to the grace of God that precedes and prepares a person's heart and will for salvation. The term “prevenient” means “preceding” or “coming before.” According to Geisler, “Prevenient means ‘before,' and prevenient grace refers to God's unmerited work in the human heart prior to salvation, which directs people to this end through Christ…This grace is also seen in the fact that ‘the goodness of God leads you to repentance' (Rom 2:4). Thus, prevenient grace is God's grace exerted on our behalf even before He bestows salvation on us.”[17]      Because God “desires all men to be saved and to come to the knowledge of the truth” (1 Tim 2:4), and is “not wishing for any to perish but for all to come to repentance” (2 Pet 3:9), He works in a preparatory manner to convince the fallen human heart to welcome Christ (2 Tim 1:9). Jesus spoke of the role of the Holy Spirit in the dispensation of the church age, saying, “And He, when He comes, will convict the world concerning sin and righteousness and judgment; concerning sin, because they do not believe in Me” (John 16:8-9). According to Geisler, “The act of convicting, then, is that by which God persuades a person that he is a sinner and, thus, is in need of the Savior.”[18] This prevenient work of God is necessary because of the sinfulness of mankind. It is not considered to be salvific in itself but rather a preparatory grace that allows individuals to cooperate with God's saving work in Christ. In this perspective, salvation is seen as a cooperative process where individuals have the ability to accept or reject God's offer of grace. Christians are Elect in Christ      From eternity past, God intended for His grand plan of salvation for all humanity to be achieved through His Son. Scripture reveals “the Father has sent the Son to be the Savior of the world” (1 John 4:14), and “the Son of Man has come to seek and to save that which was lost” (Luke 19:10), and He is “the Lamb who has been slain” from the foundation of the world (Rev 13:8). Jesus is the Father's Chosen One. God said, “Behold, My Servant, whom I uphold; My chosen One in whom My soul delights” (Isa 42:1). And He said of Jesus, “This is My Son, My Chosen One” (Luke 9:35). And Peter describes Jesus as “chosen and precious in the sight of God” (1 Pet 2:4). Jesus was chosen by God before the foundation of the world to be the Savior of all mankind, and Christians are elect because we are in Christ. Geisler states: "Christ is eternal, and the universal church was chosen in Christ before the foundation of the world (Eph 1:4); hence, in the mind of God, the church of God is eternal. Further, Christ is the elect of God (Matt 3:16–17), and we are elect in Him; not only is Christ the elect One, but in the New Testament those “in Christ,” the church, the members of His body, were elect in Him before time began."[19]      Scripture reveals that Christians “are chosen according to the foreknowledge of God the Father” (1 Pet 1:1-2), that Christ “was foreknown before the foundation of the world” (1 Pet 1:20), was “chosen and precious” in His sight (1 Pet 2:4), and that God “chose us in Him before the foundation of the world” (Eph 1:4). The prepositional phrase “in Him” (ἐν αὐτῷ) speaks to our election and union with Christ (Eph 1:4). According to L. B. Smedes, “This strongly suggests that God elects people for salvation in the same decision that He elected Christ as their Savior.”[20] Because Jesus is God's Chosen One, it is asserted that we, God's elect, were chosen at the same time as Christ, and He “saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in Christ Jesus from all eternity” (2 Tim 1:9). When we believed in Jesus as our Savior, God placed us into union with Christ, for “by His doing you are in Christ Jesus” (1 Cor 1:30). Paul wrote, “I endure all things for the sake of those who are chosen [eklektos], so that they also may obtain the salvation which is in Christ Jesus and with it eternal glory” (2 Tim 2:10).      The prepositional phrase, “in Christ” (ἐν Χριστῷ), emphasizes the idea of believers being in union with Christ. This union is not merely a metaphorical expression but signifies a profound spiritual reality. The Apostle Paul frequently uses this expression to convey the intimate and transformative relationship that believers have with Christ (Rom 8:1; 12:5; 1 Cor 1:2, 30; Gal 3:28; Eph 1:3-4; Phil 1:1; Col 1:2; 2 Tim 1:9; 2:10). Being “in Christ” signifies that believers are, in a real spiritual sense, united with Him. This identification includes sharing in His death, burial, and resurrection, for we have been “crucified with Christ” (Gal 2:20), and “we died with Christ” (Rom 6:8), were “buried with Him” (Rom 6:4), and “have been raised up with Christ” (Col 3:1). In a real way, we were with Him on the cross, in the grave, and at His resurrection. In the eyes of God, His experience has become our experience. This identification with Jesus is real, even though we were not physically alive at the time of His crucifixion, burial, resurrection, or ascension into heaven. Furthermore, “In Him we have…forgiveness of our trespasses” (Eph 1:7), “have been sanctified in Christ Jesus” (1 Cor 1:2), have “eternal life in Christ Jesus our Lord” (Rom 6:23), and are told there is “no condemnation for those who are in Christ Jesus” (Rom 8:1). This kind of identification in and with another is true in other instances. For example, it was said of Rebekah, “Two nations are in your womb” (Gen 25:23), even before Israel was called into being as a nation. Similarly, the writer of Hebrews speaks of Levi who “paid tithes” (Heb 7:9), and this while “he was still in the loins of his father” Abraham (Heb 7:10). This means that Levi paid tithes to Melchizedek, even before he existed, as he was in the loins of his father, Abraham.[21]      Furthermore, being “in Christ” reflects a believer's new position before God. It signifies that, through faith in Christ, believers are accepted and justified before God. Their sins are forgiven (Acts 10:43; Eph 1:7), and they are seen through the righteousness of Christ (2 Cor 5:21; Phil 3:9). The phrase also emphasizes that believers participate in the benefits of Christ's redemptive work. This includes reconciliation with God (Rom 5:10), adoption as children (Gal 4:5; Eph 1:5), the indwelling of the Holy Spirit (1 Cor 3:16), and the status of being a new creation in Christ (2 Cor 5:17). Believers are seen as co-heirs with Christ, sharing in the inheritance of eternal life (Eph 1:3-14; Rom 8:17). This positional truth is foundational to the concept of salvation by grace through faith. While being “in Christ” has personal implications, it also has a corporate dimension. It speaks to the collective identity of the Church as the body of Christ, with believers being interconnected and sharing a common life “in Christ.” Robert B. Thieme Jr., states: "Through the baptism of the Spirit at salvation, every believer of this age is removed from his position in Adam and secured in his position “in Christ” (1 Cor 15:22; Eph 2:5–6; cf. Gal 3:27). The believer, no longer spiritually dead, is made a “new creature” with a totally unprecedented relationship with God (2 Cor 5:17a). The “old things” that once kept him alienated from God have passed away; phenomenal “new things” have come by virtue of his position in Christ (2 Cor 5:17b). The believer shares Christ's eternal life (1 John 5:11–12), His righteousness (2 Cor 5:21), His election (Eph 1:3–4), His destiny (Eph 1:5), His sonship (John 1:12; Gal 3:26; 1 John 3:1–2), His heirship (Rom 8:16–17), His sanctification (1 Cor 1:2, 30), His kingdom (2 Pet 1:11), His priesthood (Heb 10:10–14), and His royalty (2 Tim 2:11–12). This new position can never be forfeited."[22]      In summary, the prepositional phrase “in Christ” encapsulates profound theological truths about the believer's union with Christ, identification with His redemptive work, a new positional standing before God, and the communal identity of the Church as the body of Christ. It serves as a key concept in understanding the richness of Christian salvation and the transformative impact of faith in Jesus Christ. Dr. Steven R. Cook   [1] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 305. [2] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation (Minneapolis, MN: Bethany House Publishers, 2004), 220–221. [3] Ibid., 221. [4] Other passages that emphasize God's sovereign choice: “No one can come to Me unless the Father who sent Me draws him; and I will raise him up on the last day” (John 6:44), and “no one can come to Me unless it has been granted him from the Father” (John 6:65). Paul wrote, “He chose us in Him before the foundation of the world, that we would be holy and blameless before Him. In love He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will” (Eph 1:4-5). And to Christians living in Thessalonica, Paul wrote, “We should always give thanks to God for you, brethren beloved by the Lord, because God has chosen you from the beginning for salvation through sanctification by the Spirit and faith in the truth” (2 Th 2:13). [5] Romans 9:1-18 is often cited when discussing election to salvation; however, when one looks at the context of Roman 9, it does not pertain to salvation, but to God's selection of the progenitors of the nation of Israel. In a similar way, God sovereignly selected Nebuchadnezzar to be the king over Babylon (Dan 2:37-38; 5:18), and Cyrus as king over Persia (Ezra 1:2). In fact, God's sovereignty is supreme when it comes to selecting all human rulers, for “It is He who changes the times and the epochs; He removes kings and establishes kings” (Dan 2:21), and “the Most High is ruler over the realm of mankind, and bestows it on whom He wishes and sets over it the lowliest of men” (Dan 4:17). At times, He even raises up young foolish kings to discipline His people, as He told Isaiah the prophet, “I will make mere lads their princes, and capricious children will rule over them” (Isa 3:4). [6] Robert B. Thieme, Jr. “Election”, Thieme's Bible Doctrine Dictionary, (Houston, TX., R. B. Thieme, Jr., Bible Ministries, 2022), 81. [7] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 873. [8] Harold W. Hoehner, Ephesians: An Exegetical Commentary (Grand Rapids, MI: Baker Academic, 2002), 193. [9] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation, 221. [10] Paul P. Enns, The Moody Handbook of Theology (Chicago, IL: Moody Press, 1989), 329. [11] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 11. [12] Robert B. Thieme, Jr. “Predestination”, Thieme's Bible Doctrine Dictionary, 203. [13] Ibid., 203-204 [14] Moisés Silva, ed., New International Dictionary of New Testament Theology and Exegesis (Grand Rapids, MI: Zondervan, 2014), 138. [15] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation, 221. [16] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 866. [17] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation, 222. [18] Ibid., 222. [19] Norman L. Geisler, Systematic Theology, Volume Four: Church, Last Things, 50–51. [20] L. B. Smedes, “Grace,” ed. Geoffrey W Bromiley, The International Standard Bible Encyclopedia, Revised (Wm. B. Eerdmans, 1979–1988), 551. [21] These two analogies with Rebekah and Levi help convey the idea of a connection or representation that transcends mere physical existence. In the case of Rebekah, the passage refers to the statement, “Two nations are in your womb” (Gen 25:23), highlighting that this declaration occurred before Israel was called into being as a nation. This serves as an example of a connection that existed before the actual historical formation of the nation. Likewise, the reference to Levi paying tithes while still in the loins of his father, Abraham (Heb 7:9-10), is another analogy used to illustrate a connection that goes beyond the immediate physical existence of the individual. It suggests a representation or identification that precedes the individual's own existence. [22] Robert B. Thieme, Jr. “Position in Christ”, Thieme's Bible Doctrine Dictionary, 200.

Do most Protestants have a good grasp on Roman Catholic theology or are they largely misunderstanding some of its core doctrines? While Protestants and Catholics share certain beliefs, there are also key doctrinal differences that have led to numerous church councils and theological debates throughout Church history. What are some of the most common misconceptions that many Protestants have about Roman Catholicism and what exactly does the Catholic Church teach about eternal salvation? For this midweek podcast, author and Catholic Apologist, Jimmy Akin, returns to set the record straight about the Catholic faith and to dispel some of the false ideas that Protestants have about the Roman Catholic Church. With his unique perspective as a former Protestant himself, Akin will unpack what it is that Catholics actually believe in regards to the Gospel, justification, baptism, purgatory, and much more! During their conversation, Frank and Jimmy will answer questions like: Why do Catholics consider the Apostle Peter to be the first Pope? What are some of the things that Protestants and Catholics agree on? Why was the Council of Trent important? How do Catholics define justification? Do Catholics believe that atheists can be saved? Does Roman Catholicism teach faith by works? In this friendly dialogue (not debate) between Frank and Jimmy, you'll get insight on why they both decided to switch churches on their faith journey as they talk about their own personal experiences with Protestantism and the Catholic Church. To learn more about the theology of Roman Catholicism from a Protestant perspective, grab a copy of the book 'Roman Catholics and Evangelicals: Agreements and Differences' (co-authored by the late Dr. Norman Geisler), and also endorsed by Jimmy. And be sure to subscribe to Jimmy's YouTube channel as well as his Mysterious World podcast! To view the entire VIDEO PODCAST be sure to join our CrossExamined private community. It's the perfect place to jump into some great discussions with like-minded Christians while simultaneously providing financial support for our ministry. You can also SUPPORT THE PODCAST HERE. Jimmy's website: JimmyAkin.com Jimmy's podcast: Mysterious World or Watch on YouTube BOOK: Roman Catholics and Evangelicals: Agreements and Differences

Divine Election Dr. Steven R. Cook (https://thinkingonscripture.com/wp-content/uploads/2024/06/Divine-Election.pdf) Introduction      Election is a biblical teaching that every serious student of the Bible must consider at some point. It addresses issues related to God's sovereignty and human volition, sin and salvation, justice and mercy, love and faith. Given that election touches upon the infinite and eternal nature of God, it's not surprising that certain aspects of this doctrine transcend human understanding, similar to the biblical doctrines of the Trinity and the Hypostatic Union.[1] God's revelation must be our guide. Though we reason through Scripture, our reasoning ability is limited, and we must learn to live with certain unresolvable theological tensions. According to Norman Geisler, “The mystery of the relationship between divine sovereignty and human free will has challenged the greatest Christian thinkers down through the centuries.”[2] Lewis Chafer states, “The doctrine of Election is a cardinal teaching of the Scriptures. Doubtless, it is attended with difficulties which are a burden upon all systems of theology alike.”[3] Warren Wiersbe states, “The mystery of divine sovereignty and human responsibility will never be solved in this life. Both are taught in the Bible (John 6:37). Both are true, and both are essential.”[4] Charles Ryrie adds, “No human mind will ever harmonize sovereignty and free will, but ignoring or downplaying one or the other in the interests of a supposed harmony will solve nothing.”[5] When discussing election with others, it's always best to maintain an attitude of love and grace, as this will generate more light than heat. Major Views on Election      Regarding election and salvation, there are varying perspectives on the roles of divine intervention and human responsibility in the process of being saved. The major views are as follows: Strict Calvinism adheres closely to the five points of Calvinism summarized by the acronym TULIP. Total depravity means people are completely unable to save themselves or even to seek God on their own due to their sinful nature. Unconditional election refers to God's choice of certain individuals for salvation, not based on any foreseen merit or action on their part but purely on His sovereign will. Limited atonement means Christ's death was intended to save only the elect, not all of humanity. Irresistible grace means that when God calls the elect to salvation, they cannot resist His will. Perseverance of the saints means that those whom God has elected and saved will persevere in faith and will not ultimately fall away. Moderate Calvinism adheres to the basic tenets of Calvinism but with some modifications or a softer interpretation. These often hold to a form of unlimited atonement that suggests Christ's atonement is sufficient for all but effective only for the elect. They're also more open to dialogue with other theological perspectives, and tend to avoid the more deterministic implications of strict Calvinism. Calminianism blends elements of Calvinism and Arminianism, seeking a middle ground concerning God's sovereignty and human volition. Calminians tend to lean toward unlimited atonement, resistible grace, God's election based on foreknowledge of who would believe, and the belief that saints can turn to a prolonged sinful lifestyle without losing their salvation. Arminianism is a theological system that emphasizes God's conditional election based on foreknowledge. Arminians see people as corrupted by sin, but able to respond to God's call to salvation. They also adhere to unlimited atonement, resistible grace, and believe Christians are able to forfeit their salvation, which means good works are necessary to retain salvation. Catholicism teaches that salvation is open to all and involves both God's grace and human cooperation. In the Catholic view, both faith and works are essential for salvation. Faith is the foundational response to God's grace, but it must be accompanied by works of love and obedience. In Catholicism, the sacraments are seen as vital means of grace. For instance, baptism is considered necessary for salvation as it washes away original sin and incorporates a person into the body of Christ. The Eucharist, penance, and other sacraments further sustain and deepen a believer's relationship with God. Pelagianism is a theological perspective considered heretical by most Christian traditions. It emphasizes human free will and denies original sin, teaching people are born morally neutral, and each person can choose to do good or evil without the necessity of divine grace. Pelagians emphasize that salvation can be achieved through human effort and moral striving, and they see God's grace is seen as helpful but not necessary for living a righteous life or achieving salvation.      The above categories are simplified presentations with detailed nuances others might seek to expand and clarify. My purpose in presenting them is to provide a basic construct of the major views. What follows is my understanding of the doctrine of election as it is taught in the Word of God. God is Sovereign      The Bible reveals God is sovereign over His creation, declaring “The LORD is King forever and ever” (Psa 10:16), and “Whatever the LORD pleases, He does, in heaven and in earth, in the seas and in all deeps” (Psa 135:6), and “All the inhabitants of the earth are accounted as nothing, but He does according to His will in the host of heaven and among the inhabitants of earth; and no one can ward off His hand or say to Him, ‘What have You done?'” (Dan 4:35). God Himself declares, “My purpose will stand, and I will do all that I please” (Isa 46:10b; cf. Psa 33:11), and this because He is the “only Sovereign, the King of kings and Lord of lords” (1 Tim 6:15), Who “works all things after the counsel of His will” (Eph 1:11b). All this is true; however, the Bible also reveals God sovereignly created both angels and people with intellect and volition, and has granted them a modicum of freedom to act as free moral agents. According to McChesney, God's sovereignty “is not to be viewed in any such way as to abridge the reality of the moral freedom of God's responsible creatures or to make men anything else than the arbiters of their own eternal destinies. God has seen fit to create beings with the power of choice between good and evil. He rules over them in justice and wisdom and grace.”[6]      At all times, and without external restraint, God remains in constant sovereign control, guiding His creation through history. He interferes in the affairs of mankind, and His unseen hand works behind all their activities, controlling and directing history as He wills. We know from Scripture that God possesses certain immutable attributes and that He never acts inconsistently with His nature. For example, because God is righteous, all His actions and commands are just. Because God is immutable, His moral perfections never change. Because God is eternal, He is righteous forever. Because God is omniscient, His righteous acts are always predicated on perfect knowledge. Because God is omnipotent, He is always able to execute His righteous will. And because God is love, His judgments can be merciful toward the undeserving and humble. The Bible Affirms God's Sovereignty and Human Volition      Shortly after God created the heavens and the earth (Gen 1:1), He sovereignly chose to create mankind in His image (Gen 1:26) as finite analogues to Himself, endowed with intellectual and volitional capabilities. God's intention was that they would function as theocratic administrators to “rule” over His creation (Gen 1:26-28). When God made His decision to create people in His image, He willingly limited Himself to allow them the freedom to operate as responsible moral creatures and not mere automatons. This self-imposed restraint by God is not unusual, for He has restrained Himself in other ways. For example, every time God made a promise or covenant, He bound Himself to His Word such that He cannot do otherwise. Scripture reveals that “God is not a man, that He should lie, nor a son of man, that He should change His mind; has He said, and will He not do it? Or has He spoken, and will He not make it good?” (Num 23:19). This is why, even though “we are faithless, He remains faithful, for He cannot deny Himself” (2 Tim 2:13), and “it is impossible for God to lie” (Heb 6:18; cf., Tit 1:2).      God has given people volition and freedom to act, and He holds them accountable for their actions. As the Sovereign of the universe, God will judge everyone fairly, for “there is no partiality with God” (Rom 2:11). Peter said, “I most certainly understand now that God is not one to show partiality, but in every nation the man who fears Him and does what is right is welcome to Him” (Acts 10:34-35). And Paul wrote, “For he who does wrong will receive the consequences of the wrong which he has done, and that without partiality” (Col 3:25).      Though all mankind is fallen, being corrupted because of their sinful flesh (Rom 5:12, 6:6; 7:19-23; Gal 5:17, 19; Col 3:9), they still retain the image of God and the ability to function intellectually and volitionally (Gen 9:6; 1 Cor 11:7; Jam 3:9). This means that mankind is able, in a limited way, to understand God's general and special revelation, and to respond volitionally if they choose (Psa 19:1-2; Rom 1:18-32). Dr. Steven R. Cook   [1] For example, the doctrine of the Hypostatic Union teaches that God the Son added to Himself humanity, forever uniting His divine nature with a perfect sinless human nature, becoming the God-Man (John 1:1, 14, 18; 20:28; Col 2:9; Heb 1:8). He is eternal God (Isa 9:6; John 8:56-58; 17:5), yet He was born of a woman in time and space (Isa 7:14; Luke 1:30-35; Gal 4:4). As God, He is omniscient (Psa 139:1-6), but as a boy, He grew in knowledge (Luke 2:52). As God, He created the universe (Gen 1:1; John 1:3; Col 1:15-16), but as man, He was subject to weakness (Matt 4:2; John 4:6; 19:28). God is immortal and cannot die (1 Tim 1:17; 6:16), but as a human, Jesus could die (Matt 16:21; Rom 5:8). There were times that Jesus operated from His divine nature (Mark 2:5-12; John 8:56-58; 10:30-33), and other times from His human nature (Matt 4:2; Luke 8:22-23; John 19:28). These two natures seem incompatible, yet they cohere within Jesus. [2] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation (Minneapolis, MN: Bethany House Publishers, 2004), 137. [3] Lewis S. Chafer, “Biblical Theism Divine Decrees” Bibliotheca Sacra, 96 (1939): 268. [4] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 11. [5] Charles Caldwell Ryrie, Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (Chicago, IL: Moody Press, 1999), 359. [6] E. McChesney, “Sovereignty of God,” ed. Merrill F. Unger and R.K. Harrison, The New Unger's Bible Dictionary (Chicago: Moody Press, 1988).

     During the time of Jesus' life and ministry—but prior to His death on the cross—people were directed to believe the gospel of the kingdom (Matt 3:1-2; 4:17; Mark 1:14-15). The gospel of the kingdom directed Israelites to look to Jesus as the promised Messiah. This meant looking to Jesus as the “the Lamb of God who takes away the sin of the world!” (John 1:29; cf. Isa 53:4-11). Faith in Jesus would result in their spiritual and eternal salvation. The object of their faith is Christ alone. John wrote, “whoever believes in Him will have eternal life” (John 3:15), and “God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life” (John 3:16), and “He who believes in the Son has eternal life” (John 3:36). And Jesus pointed others to Himself, saying, “For this is the will of My Father, that everyone who beholds the Son and believes in Him will have eternal life, and I Myself will raise him up on the last day” (John 6:40), and “Truly, truly, I say to you, he who believes has eternal life” (John 6:47; cf., John 10:28).      The gospel of the kingdom also pertained to Israel's theocratic kingdom, where God would rule over His people through Jesus, the descendant of David and rightful King of the nation (2 Sam 7:16; Psa 89:3-4, 35-37; Isa 9:6-7; Jer 23:5; 33:15; Luke 1:31-33; Matt 19:28; 25:31; Rev 11:15; 20:4-6). John the Baptist preached, “Repent, for the kingdom of heaven is at hand” (Matt 3:2). To be “at hand” meant the earthly kingdom was being offered to Israel. Additionally, the gospel of the kingdom was preached by Jesus and His disciples even after John had been arrested. Mark wrote, “Now after John had been taken into custody, Jesus came into Galilee, preaching the gospel of God, and saying, ‘The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel'” (Mark 1:14-15; cf. Matt 9:35; 10:5-7). Norman Geisler correctly states, “The messianic kingdom is a visible, earthly, political kingdom promised to Israel in which Christ, her Messiah, will reign from a throne in Jerusalem over the whole earth, with His apostles and other disciples serving Him.”[1] Merrill F. Unger states, “The Gospel of the Kingdom [is] the good news that God's purpose is to establish an earthly mediatorial kingdom in fulfillment of the Davidic covenant (2 Sam 7:16).”[2] If the leadership and people Israel would change their minds (i.e., repent) and accept Jesus as their rightful King, they would experience national deliverance from Gentile tyranny, which they were experiencing, being under the rule of Rome. According to Arnold Fruchtenbaum, “Jesus went around Israel, city to city and synagogue to synagogue, proclaiming His Messiahship and preaching the gospel of the Kingdom. He was offering to Israel the Kingdom of the Jewish prophets, but the Kingdom was preconditioned by Israel's acceptance of Him as the Messianic King.”[3] We know that Israel rejected Jesus as the Messiah (Matt 12:24-32; 27:20-23),[4] and the result was the kingdom offer was taken away (Matt 21:43), and judgment was pronounced upon them (Matt 23:37-39; Rom 11:25-26). Afterwards, Jesus was crucified for the sins of the world (John 3:16; 1 John 2:2), was buried, and raised again on the third day (1 Cor 15:3-4). The crucifixion of Jesus was part of God's predetermined plan for the redemption of humanity, regardless of Israel's response. The gospel of the kingdom was postponed until the time of the Tribulation. According to Merrill F. Unger: "Two proclamations of the gospel of the kingdom are mentioned, one already past, beginning with the ministry of John the Baptist, carried on by our Lord and His disciples, and ending with the Jewish rejection of the Messiah. The other preaching is yet future (Matt 24:14), during the Great Tribulation, and heralding the second advent of the King."[5]      The gospel of the kingdom that was preached by John the Baptist, and Jesus and His disciples, cannot be the gospel of grace that is preached by Christians today. Why? The content of the gospels are different. Paul preached “the gospel of the grace of God” (Acts 20:24), which was “to everyone who believes, to the Jew first and also to the Greek” (Rom 1:16), whereas the gospel of the kingdom was solely “to the lost sheep of the house of Israel” (Matt 10:6). Furthermore, the gospel of grace includes “the cross of Christ” (1 Cor 1:17), telling us that “Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4). But the death, burial, and resurrection of Jesus was not communicated by the disciples when they preached the “gospel of the kingdom” (Matt 4:23). How do we know this? After Jesus had been rejected by the leadership of Israel, Matthew tells us, “Jesus began to show His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised up on the third day” (Matt 16:21). Apparently the disciples did not like what Jesus said, as Matthew tells us, “Peter took Him aside and began to rebuke Him, saying, ‘God forbid it, Lord! This shall never happen to You'” (Matt 16:22). For a brief moment, Peter was an enemy of the cross, trying to prevent Jesus from going to the cross, and he was rebuked for it. The Lord said to Peter, “Get behind Me, Satan! You are a stumbling block to Me; for you are not setting your mind on God's interests, but man's” (Matt 16:23). If Peter had had his way, Jesus would never have gone to the cross. The second time Jesus spoke about the events of His crucifixion (Matt 17:22-23), we're told the disciples “were deeply grieved” (Matt 17:23b), implying they did not fully understand the significance of the cross. Jesus mentioned His crucifixion to His disciples a third time (Matt 20:18-19), but there was no response. Later, Peter tried to defend Jesus with a sword to prevent His arrest, which implied he did not understand the significance of the cross (Matt 26:51-52). Though they were saved by faith alone in Christ alone, they did not grasp the significance of the cross, for if they had, they would not have opposed His arrest or crucifixion. In fact, the disciples did not understand Jesus' resurrection until after it happened (John 20:1-8), which is what John revealed, saying, “For as yet they did not understand the Scripture, that He must rise again from the dead” (John 20:9). After Jesus' resurrection, they finally understood His words.      If the gospel of the kingdom that was preached by John the Baptist and Jesus' disciples included the death burial and resurrection of Jesus, then Peter would not have been surprised and reacted so strongly to Jesus' words. He would have thought, “oh yeah, that's what we've been preaching all along, and now the time is near for His death.” But that was not Peter's reaction. Peter tried to stop Jesus from going to the cross (Matt 16:22; 26:51-52). Renald Showers correctly notes, “The language indicates that although the disciples had already been preaching one gospel [of the kingdom], up to this point Jesus had never told them about His coming death, burial, and resurrection. Therefore, the first gospel contained nothing concerning Jesus' death, burial, and resurrection.”[6] Dr. Steven R. Cook     [1] Norman L. Geisler, Systematic Theology, Volume Four: Church, Last Things (Minneapolis, MN: Bethany House Publishers, 2005), 461. [2] Merrill F. Unger, “Gospel,” ed. R.K. Harrison, The New Unger's Bible Dictionary (Chicago: Moody Press, 1988), 493. [3] Arnold G. Fruchtenbaum, The Footsteps of the Messiah: A Study of the Sequence of Prophetic Events, Rev. ed. (Tustin, CA: Ariel Ministries, 2003), 294. [4] Arnold Fruchtenbaum notes, “From biblical times to the present, the Jewish people have labored under a ‘leadership complex,' meaning, whichever way the leaders went, the people were sure to follow. This can be seen clearly in the Hebrew scriptures: When a king did that which was right in the eyes of the Lord, the people follow. Conversely, when a king did that which was evil in the eyes of the Lord, they also followed…In New Testament times, the leadership complex was very strong because of the stranglehold Pharisaism had upon the masses through the Mishna…[The people] were looking for their leaders to give them direction.” (Arnold Fruchtenbaum, Yeshuah: The Life of Messiah from a Messianic Perspective, Vol. 2, San Antonio, TX. 2019, Ariel Ministries, p. 371) [5] Merrill F. Unger, “Gospel,” ed. R.K. Harrison, The New Unger's Bible Dictionary (Chicago: Moody Press, 1988). [6] Renald E. Showers, There Really Is a Difference!: A Comparison of Covenant and Dispensational Theology (Bellmawr, NJ: The Friends of Israel Gospel Ministry, Inc., 1990), 3–4.

In this episode of The Cordial Catholic, I'm joined by Dr. Douglas Beaumont, a former Evangelical seminarian professor and a convert to the Catholic faith, to unpack how trying to decipher the "Evangelical essentials" led to his conversion. Dr. Beaumont, a student of the late Evangelical theologian Dr. Norman Geisler, studied deeply into the history of the Church, the Bible, and tried to identify the "essentials" that all Evangelical Christians held in common. Using the Bible as the sole infallible rule for faith, could Protestants come to a conclusion on what were the most important parts of the Gospel? Could Protestants agree on how we're saved? What baptism was for? When to baptize? What happened at the Lord's supper? And many more theological points. It was on this journey, studying under one of the greatest minds in Evangelical Christianity, that Dr. Beaumont came to realize that finding the "Protestant Essentials," what united all Protestants together, was an impossible task.To find more from Dr. Beaumount visit his website and check out his fantastic YouTube channel as well.Dr. Beaumont also has a great video on the Evangelical Essentials as well as two articles:Can the Grammatical-Historical Method of Interpretation Determine Christian Orthodoxy?Is Christian Orthodoxy a Logical Deduction? Norman Geisler's Failed Attempts at Preserving Orthodoxy Send your feedback to cordialcatholic@gmail.com. Sign up for our newsletter for my reflections on  episodes, behind-the-scenes content, and exclusive contests.To watch this and other episodes please visit (and subscribe to!) our YouTube channel.Please consider financially supporting this show! For more information visit the Patreon page.  All patrons receive access to exclusive content and if you can give $5/mo or more you'll also be entered into monthly draws for fantastic books hand-picked by me.If you'd like to give a one-time donation to The Cordial Catholic, you can visit the PayPal page.Thank you to those already supporting the show!This show is brought to you in a special way by our Patron Co-Producers. Thanks to Eli and Tom, Kelvin and Susan, Stephen, Victor and Susanne, Phil, Noah, Nicole, Michelle, Jordan, Jon, James, Gina, and Eyram.Support the Show.Find and follow The Cordial Catholic on social media:Instagram: @cordialcatholicTwitter: @cordialcatholicYouTube: /thecordialcatholicFacebook: The Cordial CatholicTikTok: @cordialcatholic

The Content of Saving Faith      Eternal salvation has always been by grace alone through faith alone; however, the content of faith (i.e., what is believed), has changed throughout the ages. According to Arnold Fruchtenbaum, “Indeed, there always was, always is, and always will be only one means of salvation: by grace through faith.”[1] Though grace and faith are constants, the content of faith has changed over time, depending on what God revealed to each person or generation, as divine revelation came in stages. William MacDonald sates, “From Adam to Christ, God saved those who put their faith in Him on the basis of whatever revelation He gave them. Abraham, for example, believed God, and it was reckoned to him for righteousness (Gen 15:6).”[2] According to Norman Geisler, “the revealed content of the gospel varied from age to age in the progress of revelation.”[3] Charles Ryrie notes, “The basis of salvation is always the death of Christ; the means is always faith; the object is always God (though man's understanding of God before and after the Incarnation is obviously different); but the content of faith depends on the particular revelation God was pleased to give at a certain time.”[4] Thomas Constable adds, “The basis of salvation is always the death of Christ. No one is saved except by what He accomplished at Calvary. The requirement for salvation is always faith. It is never works. The object of faith is always the Person of God. The content of faith is always a promise from God.”[5] The following examples demonstrate that the content of faith has changed over time.      First, after the historic fall of Adam and Eve (Gen 3:1-7), the content of saving faith was God's promise of an offspring of Eve who would crush the head of the serpent. In the presence of Adam and Eve, God told Satan, “I will put enmity between you and the woman, and between your seed and her seed; He shall bruise you on the head, and you shall bruise him on the heel” (Gen 3:15). This is commonly regarded as the protoevangelium; that is, the first gospel message. The crushing of Satan's head—a fatal blow—was accomplished by the Lord Jesus at the cross where He triumphed over sin and death. How much Adam and Eve understood about this prophecy is not known. However, it is assumed they trusted God at His word concerning the future offspring that would crush the serpent's head. Shortly after giving the promises, God killed an animal, which meant shedding its blood,  and made clothes from its hide and gave it to them to wear (Gen 3:21). Arnold Fruchtenbaum notes, “The covering of animal skins, which required the shedding of blood to give them the atonement, replaced the covering of fig leaves. Then the verse states: and clothed them. Physically, He clothed their nakedness, but spiritually, He also covered their sin by making for them their atonement.”[6] And according to Charles Ryrie, “When Adam looked upon the coats of skins with which God had clothed him and his wife, he did not see what the believer today sees looking back on the cross of Calvary.”[7]We should not assume that Adam and Eve understood the death, burial, and resurrection of Messiah. What they understood was God's promise of a future offspring who would crush the serpent, and then they witnessed God killing an animal, taking its skin, and making clothing for them. When they believed God's promise and accepted His provision, it resulted in their salvation.      Second, in the book of Genesis we have the record of Abraham's salvation. Moses wrote that Abraham “believed in the LORD; and He reckoned it to him as righteousness” (Gen 15:6). The content of Abraham's faith was the promise of God concerning the Abrahamic covenant (Gen 12:1-3), especially as it related to God giving him a biological descendant (Gen 15:1-6). Abraham accepted God's promise as true and reliable, which meant he trusted in God Himself. And when Abraham believed in Yahweh, we're told that God “reckoned it to him as righteousness” (Gen 15:6b).[8] Concerning Abraham's faith in God, Arnold Fruchtenbaum states, “The content of his faith was the promises of God. The object of his faith was Jehovah.”[9] According to J. Carl Laney Jr., “God had just promised Abraham, an elderly man with a barren wife, that his descendants would be as numerous as the stars. In spite of the physical hindrances to the fulfillment of this promise, Abraham trusted God…Because Abraham accepted God's word as true and reliable, God declared him righteous, and therefore acceptable.”[10] Paul cited Genesis 15:6 in Romans (Rom 4:3) and Galatians (Gal 3:6) when making his case that believers are justified by faith alone, and not by any works of the Law (Rom 4:4-5).      Third, in the book of Ruth we find a good example of a Gentile who came to trust in the Lord. Ruth told her mother-in-law, Naomi, “Your people shall be my people, and your God, my God” (Ruth 1:16). Here is an expression of faith in the Lord Himself. God directed Israel to serve as His witnesses (Isa 43:10), telling others, “I, even I, am the LORD, and there is no savior besides Me” (Isa 43:11). For a Gentile to be saved, it meant trusting in Yahweh alone and not pagan idols, of which there are none. It also meant not trusting in works, which is what pagan idolatry required. Concerning this verse, Warren Wiersbe states, “Ruth's statement in Ruth 1:16-17 is one of the most magnificent confessions found anywhere in Scripture…[as] she confessed her faith in the true and living God and her decision to worship Him alone.”[11] And Arnold Fruchtenbaum notes, “Ruth invoked the name of God in her oath and not the name of Chemosh. This shows in whom she truly believed.”[12] What's interesting is that after Ruth married Boaz (Ruth 4:13), she was brought into the family line that led to King David (Ruth 4:18-22), and the Messiah Himself (Matt 1:1, 5). Ruth was among the Gentiles in the OT who believed in Yahweh and were saved. Other Gentile believers include Melchizedek (Gen 14:18), Rahab (Matt 1:5; Heb 11:31), and likely the Queen of Sheba (1 Ki 10:1-13), Naaman the Aramean (2 Ki 5:15-19), the Ninevites (Jonah 3:5, 9-10), Nebuchadnezzar (Dan 2:47; 3:29; 4:34-37),[13] and the Magi who came from the east to worship Messiah (Matt 2:1-2, 11). Dr. Steven R. Cook   [1] Arnold G. Fruchtenbaum, Ariel's Bible Commentary: The Book of Genesis, 1st ed. (San Antonio, TX: Ariel Ministries, 2008), 275. [2] William MacDonald, Believer's Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 1690. [3] Norman L. Geisler, Systematic Theology, Volume Four: Church, Last Things (Minneapolis, MN: Bethany House Publishers, 2005), 484. [4] Charles Caldwell Ryrie, Dispensationalism, Rev. and expanded. (Chicago: Moody Publishers, 1995), 140. [5] Tom Constable, Tom Constable's Expository Notes on the Bible (Galaxie Software, 2003), Ex 12:43. [6] Arnold G. Fruchtenbaum, Ariel's Bible Commentary: The Book of Genesis, 110. [7] Charles C. Ryrie, Dispensationalism, 134. [8] In his commentary on Genesis, Allen Ross notes, “The text does not necessarily mean that Abram came to faith here. Hebrews 11:8 asserts that he left Ur by faith. Genesis 15:6 simply reports at this point the fact that Abram believed, and for that belief God had credited him with righteousness.” (Allen P. Ross, Creation and Blessing: A Guide to the Study and Exposition of Genesis, Grand Rapids, MI: Baker Books, 1998, 310). [9] Arnold G. Fruchtenbaum, Ariel's Bible Commentary: The Book of Genesis, 275. [10] J. Carl Laney Jr., “Soteriology”, Understanding Christian Theology, 238–239. [11] Warren W. Wiersbe, Be Committed, “Be” Commentary Series (Wheaton, IL: Victor Books, 1993), 21. [12] Arnold G. Fruchtenbaum, Ariel's Bible Commentary: The Books of Judges and Ruth, 1st ed. (San Antonio, TX: Ariel Ministries, 2006), 300. [13] It's very likely that Nebuchadnezzar trusted God after being humbled by the Lord (see Daniel 4:1-37). Throughout the decades of Nebuchadnezzar's life, he'd had interactions with Daniel, Hananiah, Mishael and Azariah, and the king gained knowledge about God. From his own mouth, Nebuchadnezzar said to Daniel, “Surely your God is a God of gods and a Lord of kings” (Dan 2:47), and to Hananiah, Mishael and Azariah he declared, “no other god is able to deliver in this way” (Dan 3:29). After the king had suffered for seven years, he eventually came to the place where he said, “I blessed the Most High and praised and honored Him who lives forever” (Dan 4:34), and “Now I, Nebuchadnezzar, praise, exalt and honor the King of heaven” (Dan 4:37). Though one cannot be dogmatic, Nebuchadnezzar's final words strongly imply salvific faith in God—at least as he understood Him from his interactions with the Hebrews—and the result was one of worship to the Lord. If one accepts Nebuchadnezzar's words as an expression of his conversion, it means he trusted in the God of Israel.

In a series called "The 12 Arguments for Christianity" Perseus unpacks argument #2 as composed by the late apologist Dr. Norman Geisler. The opposite of truth is false further supports the belief in objectivity versus subjectivity. Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

     Our salvation is necessary because of the problem of sin. The word sin is found throughout Scripture, and both the Hebrew and Greek share the same basic meaning. The Hebrew word chata (חָטָא) means “to miss the target, or to lose the way,”[1] and the Greek word hamartanō (ἁμαρτάνω) is defined as “miss the mark, err, or do wrong.”[2] In Judges 20:16 the Hebrew word is used of skilled soldiers who do not miss their target, and in Proverbs 19:2 of a man who hurries and misses his way.[3] Sin is when we transgress God's law and depart from His intended path.[4] The apostle John states, “Everyone who practices sin also practices lawlessness; and sin is lawlessness” (1 John 3:4). Sin is a failure to conform to the holy character of God, a deviation from His righteous will.      Divine laws are a reflection of the righteousness of God. The righteousness of God may be defined as the intrinsic, immutable, moral perfection of God, from which He commands all things, in heaven and earth, and declares as good that which conforms to His righteousness and as evil that which deviates. God's character is the basis upon which all just laws derive; either divine laws from God Himself or human laws which conform to His righteousness.[5] Merrill F. Unger states: "The underlying idea of sin is that of law and of a lawgiver. The lawgiver is God. Hence sin is everything in the disposition and purpose and conduct of God's moral creatures that is contrary to the expressed will of God (Rom 3:20; 4:15; 7:7; Jam 4:12, 17). The sinfulness of sin lies in the fact that it is against God, even when the wrong we do is to others or ourselves (Gen 39:9; Psa 51:4)."[6] Robert B. Thieme Jr. states: "Man's sin is disobedience to, or falling away from, God's perfect standard and expressed will. Regardless of the sinner's action or intent, all sin is ultimately directed against God (Gen 39:9; Psa 51:4). The temptation for sin comes from the sin nature, but only when volition consents is the sin committed. Knowingly or unknowingly, man transgresses divine standards because he wills to do so."[7] The First Sin      God is sovereign and permits sin, but is never the author of it. Sin is the expression of a creaturely will that is set against God. The first sin occurred in heaven, by Lucifer, an angel of the class of cherubim.  Scripture reveals that Lucifer “had the seal of perfection, and was full of wisdom and perfect in beauty” (Ezek 28:12). Lucifer personally served in the presence of God (Ezek 28:13-14), until he sinned. God said of him, “You were blameless in your ways from the day you were created until unrighteousness was found in you” (Ezek 28:15). Being the first creature to fall away from God, his sin was purely volitional and self-actuated, as there was no temptation or sin apart from the first sin he committed. And the first sin he committed was a mental attitude sin, as God says of him, “You were internally filled with violence, and you sinned” (Ezek 28:16). Satan's violence was connected with his pride, as the Lord states, “Your heart was lifted up because of your beauty; you corrupted your wisdom by reason of your splendor” (Ezek 28:17). Satan is brilliant in mind and appearance, but his pride is his weakness, as it corrupts his ability to reason. And Satan, having an inflated sense of himself, thought he could be God, and sought to usurp the Lord's place over the creation (Isa 14:12-14). Satan also convinced a third of the angels to follow him in his rebellion (Rev 12:4, 7). Satan operates from a base of power, which takes priority over all else. And he will employ reason to the degree that it accommodates his power; however, if his power is threatened, he will abandon reason and resort to lies, manipulation, and brute force if needed. The Fall of Humanity      Satan's kingdom of darkness was expanded to include the earth when he persuaded Adam and Eve to follow him rather than God (Gen 3:1-8). The first human sin occurred in the Garden of Eden. God had warned Adam and Eve, saying, “from the tree of the knowledge of good and evil you shall not eat, for in the day that you eat from it you will surely die” (Gen 2:17). The warning was that if they disobeyed God, on that very day, they would die. When Satan came into the Garden of Eden, he engaged Eve through discussion, posing a question, “Indeed, has God said, ‘You shall not eat from any tree of the garden?'” (Gen 3:1), and after hearing Eve's reply (Gen 3:2-3), Satan responded, “You surely will not die! For God knows that in the day you eat from it your eyes will be opened, and you will be like God, knowing good and evil” (Gen 3:4-5). Of course, this was a bold lie, and Eve, rather than trust the Lord, trusted Satan, and “she took from its fruit and ate; and she gave also to her husband with her, and he ate” (Gen 3:6). Adam and Eve experienced spiritual death at the moment they disobeyed God (Gen 3:7). Though both sinned, Adam's act of disobedience was greater than Eve's because he was the spiritual head of the marriage, and whereas Eve  was deceived (1 Tim 2:14), Adam was not deceived. Because of Adam's disobedience, sin and death were introduced into the human race (Gen 3:1-7; Rom 5:12, 18-19; 1 Cor 15:22).      At the time of the fall (Gen 3:1-6), the first humans—God's theocratic administrators (Gen 1:26-28)—gave Satan the title deed to the earth (Luke 4:6). This explains why Jesus referred to Satan as “the ruler of this world” (John 12:31; 14:30; 16:11). And other passages of Scripture call Satan “the god of this world” (2 Cor 4:4), and “the prince of the power of the air” (Eph 2:2), informing us “that the whole world lies in the power of the evil one” (1 John 5:19). Satan rules by deception, oppression, and enslavement. Scripture reveals he has “weakened the nations” (Isa 14:12), and currently “deceives the whole world” (Rev 12:9; cf. Rev 20:3). And because he is a finite creature, he relies on others—fallen angels and people—to help him advance his kosmos world-system (1 John 2:15-16), a philosophical and moral structure that is inherently and systemically corrupt, hostile to God, and completely opposed to anything divine.      As Christians living in Satan's world system, who still retain our sinful flesh (Rom 6:6; 13:14; Gal 5:17, 19; Eph 4:22; Col 3:9), we are constantly tempted to sin and act contrary to the character and will of God. The sin we commit may be mental, verbal, or physical. It may be private or public, impacting one or many, with short or lasting results. Below are biblical examples of sin: Adam and Eve disobeyed the command not to eat the fruit from “the tree of the knowledge of good and evil” (Gen 2:15-17; 3:1-7). Lot's daughters got him drunk and had sex with him (Gen 19:30-38). Aaron led the Israelites to worship an idol (Ex 32:1-6). Moses struck the rock when the Lord told him to speak to it (Num 20:8-12). Samson slept with prostitutes (Judg 16:1-4). David had an affair with Bathsheba and had her husband, Uriah, murdered (2 Sam 11:1-21). Solomon worshiped idols (1 Ki 11:1-10). James and John (nicknamed Boanerges, or “Sons of Thunder”; Mark 3:17) wanted to call fire down from heaven to kill the residents of a Samaritan city (Luke 9:51-55). The mother of James and John requested special treatment for her sons, that they might have a place of prominence seated on thrones to the right and left of Jesus (Matt 20:20-21). This upset the other disciples (Matt 20:24). The disciples argued amongst themselves as to who was greatest in the kingdom (Luke 9:46). Peter tried to prevent Jesus from going to the cross (Matt 16:21-23). Peter publicly denied the Lord three times (Matt 26:34-35; 69-75). The Christians at Corinth engaged in quarrels (1 Cor 1:11), jealousy and strife (1 Cor 3:1-3), fornication (1 Cor. 5:1-2), selfishness and drunkenness (1 Cor 11:21).  Peter engaged in hypocrisy and was publicly rebuked by Paul (Gal. 2:11-14). The Apostle John twice worshipped an angel and was rebuked for it (Rev 19:10; 22:8-9).      The above list is a just a sampling of sins in the Bible. Biblically, every person is a sinner in God's sight (1 Ki 8:46; Prov 20:9; Isa 53:6; Rom 3:9-10; 23; 5:12, 18-19). Jesus is the single exception. Jesus, because of His divine nature (John 1:1, 14; Col 2:9), and the virgin conception (Isa 7:14; Luke 1:30-35), is the only person ever born without sin and who committed no sin (2 Cor 5:21; Heb 4:15; 1 Pet 2:22; 1 John 3:5). His perfect humanity and sinless life qualified Him to go to the cross and die in our place. Sin separates us from God and renders us helpless to merit God's approval. We are helpless to solve the sin problem and save ourselves (Rom 5:6-10; Eph 2:1-3). Good works have no saving merit before God (Isa 64:6; Eph 2:8-9; Tit 3:5). We cannot save ourselves any more than we can jump across the Grand Canyon or throw rocks and hit the moon. Sadly, many people buy into the lie that they can help save themselves by doing good works. The biblical teaching is that salvation is never based on good works or adherence to law, but by grace alone, through faith alone, in Christ alone (John 3:16; 14:6; Acts 4:12; 16:31). Scripture states, we are “not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified” (Gal 2:16; cf. Rom 3:20, 28), for “if righteousness comes through the Law, then Christ died needlessly” (Gal 2:21).      According to Norman Geisler, “Sin is the precondition for salvation; salvation isn't necessary unless there are sinners in need of being saved. As to the origin of salvation, there is universal agreement among orthodox theologians: God is the author of our salvation, for whereas human sin originated with human beings on earth, salvation originated with God in heaven.”[8] And according to Robert Lightner, “The Bible is explicit about the condition of all who have not been born again. They are lost (Luke 19:10), condemned (John 3:18), under God's wrath (John 3:36), dead in trespasses and sin (Eph 2:1), having no hope, and without God in the world (Eph 2:12), and unrighteous (Rom 1:19-32).”[9] It matters little what people think of themselves. God provides the only true estimation of people, and His Word declares that we are utterly lost in sin and helpless to save ourselves. According to Lewis Chafer: "The greatest problem for the infinite God was to provide the reconciliation of the cross: the greatest problem for man is simply to believe the record in its fulness. To reject the Savior is not only to refuse the gracious love of God, but is to elect, so far as one can do, to remain under the full guilt of every sin as though no Savior had been provided, or no sacrifice had been made. No more terrible sin can be conceived of than the sin of rejecting Christ."[10] Salvation from Sin and its Consequences      Eternal salvation is available to us because Jesus went to the cross and died in our place and bore the punishment that rightfully belongs to us. God is holy, and we are guilty sinners who stand condemned before Him, contaminated by sin and utterly helpless to change our fallen condition (Rom 5:6-8). But God is love (1 John 4:8), and He loves us so much that He sent His Son into the world to pay the sin debt we cannot pay. We're told that “God sent His only begotten Son into the world so that we might live through Him” (1 John 4:9). And because of Jesus' death on the cross, God “canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross” (Col 2:14). Jesus paid our sin debt in full, “For Christ died for sins once for all, the just for the unjust, so that He might bring us to God” (1 Pet 3:18a). There's nothing for us to add to Jesus' work on the cross. The sole condition of salvation is to believe in Christ as our Savior. The good news is that Jesus died for us, was buried, and rose again on the third day (1 Cor 15:3-4). Salvation is not Jesus plus anything we do. It's Jesus alone. He saves. Our contribution to the cross was sin and death, as Jesus took our sin upon Himself and died in our place. Salvation is never what we do for God; rather, it's what He's done for us through the cross of Christ. That's all. It's a gift that is received by faith alone in Christ alone, for “the free gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23). And God's gift is available to everyone, for “whoever believes in Him shall not perish, but have eternal life” (John 3:16). The matter is simple: “Believe in the Lord Jesus, and you will be saved” (Acts 16:31). Dr. Steven R. Cook   [1] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament, 305. [2] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 49. [3] G. Herbert Livingston, “638 חָטָא,” ed. R. Laird Harris, Gleason L. Archer Jr., and Bruce K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody Press, 1999), 277. [4] Other Hebrew and Greek words related to sin include: evil (רָע ra – Gen 3:5), wicked (רָשָׁע rasha – Prov 15:9), rebel (מָרָה marah – Deut 1:26), transgress (פָּשַׁע pasha – Isa 1:2), iniquity (עָוֹן avon – Isa 53:6), error (שָׁגָה shagah – Lev 4:13), guilt (אָשַׁם asham – Lev 4:22), go astray (תָּעָה taah – Psa 58:3), sin (ἁμαρτία hamartia – 1 Cor 15:3), bad (κακός kakos – Rom 12:17), evil (πονηρός poneros – Matt 7:11), ungodly (ἀσεβής asebes – Rom 4:5), guilty (ἔνοχος enochos – 1 Cor 11:27), unrighteousness (ἀδικία adikia – Rom 1:18), lawless (ἄνομος anomos – 1 Tim 1:9), transgression (παράβασις parabasis – Gal 3:19), ignorance (ἀγνοέω agnoeo – Acts 17:23), go astray (πλανάω planao – 1 Pet 2:25), trespass (παράπτωμα paraptoma – Rom 5:15), and hypocrisy (ὑπόκρισις hupokrisis – 1 Tim 4:2). [5] If there is no God, then there is no absolute standard for right and wrong and we are left with arbitrary laws based on manufactured values. [6] Merrill F. Unger, “Sin,” The New Unger's Bible Dictionary, 1198. [7] Robert B. Thieme, Jr. “Personal Sin”,  Thieme's Bible Doctrine Dictionary, 196. [8] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation, 181. [9] Robert P. Lightner, Handbook of Evangelical Theology, 188. [10] Lewis Sperry Chafer, Salvation, 52–53.

In this episode of The Cordial Catholic, I'm joined by Gerard Figurelli, a former pastor, radio host, apologist, and a student under some of the very best Evangelical minds in North America, to tell his incredible story of his return – his reconciliation – with Rome. Raised Catholic, Gerard received all of the sacraments but never really felt connected to Christ until a radical encounter in a Baptist church. From there, Gerard spent decades working in pastoral ministry and studying under some of the greatest Evangelical teachers including the late Dr. Norman Geisler at Southern Evangelical Seminary and Dr. Francis Beckwith at Baylor University.Both Dr. Geisler – and SES itself – and Dr. Beckwith figure prominently in Figurelli's journey – Figurelli was working as a Teaching Assistant under Beckwith when Beckwith had his own return to the Catholicism of his upbringing. In this episode we dig into what prompted Figurelli and his wife to begin re-examining their Evangelical faith, how learning about Christianity drew them both deeper towards Catholicism in particular, and the role of Scripture and the Early Church Fathers. It's a fantastic conversation!For more from Gerard visit his YouTube channel.For more, visit The Cordial Catholic. Send your feedback to cordialcatholic@gmail.com. Sign up for our newsletter for my reflections on episodes, behind-the-scenes content, and exclusive contests! To watch this and other episodes please visit (and subscribe to!) our YouTube channel.Please consider financially supporting this show! For more information visit the Patreon page.  All patrons receive access to exclusive content and if you can give $5/mo or more you'll also be entered into monthly draws for fantastic books hand-picked by me.If you'd like to give a one-time donation to The Cordial Catholic, you can visit the PayPal page.Thank you to those already supporting the show!This show is brought to you in a special way by our Patron Co-Producers. Thanks to Eli and Tom, Kelvin and Susan, Stephen, Victor and Susanne, Phil, Noah, Nicole, Michelle, Jordan, Jon, James, Gina, and Eyram.Support the showFind and follow The Cordial Catholic on social media:Instagram: @cordialcatholicTwitter: @cordialcatholicYouTube: /thecordialcatholicFacebook: The Cordial CatholicTikTok: @cordialcatholic

Do you have to believe that the Bible is completely without error to be a true Christian? If you don't agree with the Bible, you ultimately find yourself at odds with the teachings of Jesus and that's never a good idea. But if both the Old and New Testaments have discrepancies, why should we consider our Bible to be inspired? This week, Frank dives into the issue of the inspiration of Scripture and tackles several questions from the audience, briefly discussing topics like abortion, free will, and God's sovereignty. He'll also examine some of the apparent contradictions in the Bible and offer insights from scholars and theologians regarding the variations between the eyewitness testimonies recorded in the New Testament. During the episode, Frank will answer questions like: Do humans beings inevitably make mistakes? If so, how can we trust the Bible? If everything happens for a reason, do we still have free will? How did St. Augustine approach the inerrancy of Scripture? Why is it important to have an eternal perspective? Does the parable of the landowner contradict the promise of rewards in heaven?   Additionally, Frank will take us into the cosmic realm and explore the implications of the Big Bang on the creation story in Genesis. For those wanting to go deeper into these questions, Frank shares his recommended reads to expand their understanding. If grappling with challenging passages in the Bible has been a hurdle for you, this episode is a must-listen! By the conclusion of this podcast, you'll gain a deeper understanding of how to interpret the Bible within its literary and historical framework, empowering you to steer clear of common misinterpretations of Scripture. To view the entire VIDEO PODCAST be sure to join our CrossExamined private community. It's the perfect place to jump into some great discussions with like-minded Christians while simultaneously providing financial support for our ministry. You can also SUPPORT THE PODCAST HERE. Resources mentioned in the episode: Book: The Big Book of Bible Difficulties by Norman Geisler and Thomas Howe Book: Seven Days That Divide the World by John Lennox Book: I Don't Have Enough Faith to Be an Atheist by Norman Geisler and Frank Turek

     At the moment of faith in Christ, God's righteousness is gifted to the believer (Rom 5:17; cf. 2 Cor 5:21; Phil 3:9), and he is at once made right with God and declared just in His sight. Divine justification is not by human works at all, “for there is none righteous, not even one” (Rom 3:10), “for all have sinned and fall short of the glory of God” (Rom 3:23). Rather, Paul reveals we are “justified as a gift by His grace through the redemption which is in Christ Jesus” (Rom 3:24). Like our spiritual birth, justification is a one-and-done event, perfect in itself, not to be confused with our experiential sanctification, which occurs over time. According to Norman Geisler, “Justification is an instantaneous, past act of God by which one is saved from the guilt of sin—his record is cleared and he is guiltless before the Judge” (Rom 8:1).”[1] And Charles Bing states, “Justification is the act of God that declares a sinner righteous in God's sight. It is a legal term that speaks of one's right standing in God's court of justice.”[2]      Being justified in God's sight is by faith alone and not by any human works, for “by the works of the Law no flesh will be justified in His sight” (Rom 3:20a). Rather, “to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness” (Rom 4:5), for “a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified” (Gal 2:16).[3] J. I. Packer states: "Justification is a judicial act of God pardoning sinners (wicked and ungodly persons, Rom 3:9–24; 4:5), accepting them as just, and so putting permanently right their previously estranged relationship with himself. This justifying sentence is God's gift of righteousness (Rom 5:15–17), his bestowal of a status of acceptance for Jesus' sake (2 Cor 5:21)."[4] Louis Berkhof agrees, stating: "Justification is a judicial act of God, in which He declares, on the basis of the righteousness of Jesus Christ, that all the claims of the law are satisfied with respect to the sinner. It is unique in the application of the work of redemption in that it is a judicial act of God, a declaration respecting the sinner, and not an act or process of renewal, such as regeneration, conversion, and sanctification. While it has respect to the sinner, it does not change his inner life. It does not affect his condition, but his state."[5] Merrill F. Unger adds: "Justification is a divine act whereby an infinitely Holy God judicially declares a believing sinner to be righteous and acceptable before Him because Christ has borne the sinner's sin on the cross and has become “to us … righteousness” (1 Cor 1:30; Rom 3:24). A justified believer emerges from God's great courtroom with a consciousness that another, his Substitute, has borne his guilt and that he stands without accusation before God (Rom 8:1, 33–34)."[6] Paul Enns states: Whereas forgiveness is the negative side of salvation, justification is the positive side. To justify is to declare righteous the one who has faith in Jesus Christ. It is a forensic (legal) act of God whereby He declares the believing sinner righteous on the basis of the blood of Christ. The major emphasis of justification is positive and involves two main aspects. It involves the pardon and removal of all sins and the end of separation from God (Acts 13:39; Rom 4:6–7; 5:9–11; 2 Cor 5:19). It also involves the bestowal of righteousness upon the believing person and a title to all the blessings promised to the just. Justification is a gift given through the grace of God (Rom 3:24) and takes place the moment the individual has faith in Christ (Rom 4:2; 5:1). The ground of justification is the death of Christ (Rom 5:9), apart from any works (Rom 4:5). The means of justification is faith (Rom 5:1). Through justification God maintains His integrity and His standard, yet is able to enter into fellowship with sinners because they have the very righteousness of Christ imputed to them.[7]      The process is faith in Christ (John 3:16; Acts 4:12; 16:31), imputed righteousness (Rom 5:17; cf. 2 Cor 5:21; Phil 3:9), and the declaration by God that the believer is now justified in God's sight (Rom 3:24; 4:5; Gal 2:16). Robert B. Thieme Jr., states: "Anyone who expresses faith alone in Christ alone is instantly justified before the bench of God's justice. The mechanics of justification follow three logical steps, though they all occur simultaneously. First, the person believes in Christ; second, God the Father credits, or imputes, His righteousness to that person; and third, God recognizes His righteousness in the believer and pronounces him “justified”— vindicated, righteous (Rom 5)."[8]      The imputation of God's righteousness to believers means we are declared righteous, but not made righteous in conduct. To be righteous in conduct is the lifelong process of sanctification whereby the believer advances to spiritual maturity and lives in conformity with the character and will of God as revealed in His Word. This is the walk of faith. But though we are righteous in God's sight because of the righteousness of Christ imputed to us, at the same time we continue to possess a sin nature that continually causes internal temptation and conflict (Rom 6:6; 7:14-25; 13:14; Col 3:9; Gal 5:16-17, 19-22; 1 John 1:8), and we commit personal acts of sin (1 Ki 8:46; Eccl 7:20; 1 John 1:10; 2:1). Though the power of the sin nature is broken (Rom 6:11-14), the presence of the sin nature is never removed from us until God takes us from this world and gives us a new body like the body of Jesus (Phil 3:20-21; 1 John 3:2, 5). Martin Luther understood this duality and coined the Latin phrase simul iustus et peccator, which translates as, “simultaneously righteous and a sinner.” Though Christians are declared righteous in God's sight, sin will constantly be present (Eccl 7:20; 1 John 1:8, 10), to varying degrees, depending on the status of the believer's spiritual walk with the Lord. Timothy George states: "The believer is not only both righteous and sinful at the same time but is also always or completely both righteous and sinful at the same time. What does this mean? With respect to our fallen human condition, we are, and always will be in this life, sinners. However, for believers, life in this world is no longer a period of doubtful candidacy for God's acceptance. In a sense we have already been before God's judgment seat and have been acquitted on account of Christ. Hence we are also always righteous."[9]      I agree with the phrase simul iustus et peccator, that a Christian is “simultaneously righteous and a sinner.” I think a better phrase is semper iustus et peccator, that we are “always righteous and a sinner.” Both are true. Always. As a Christian, I am righteous because I have received God's “gift of righteousness” (Rom 5:17). This is “the righteousness which comes from God on the basis of faith” in Christ (Phil 3:9). God gave me His righteousness at the moment I trusted Christ as my Savior, and like all of God's gifts, it can't be given back, “for the gifts and the calling of God are irrevocable” (Rom 11:29). As one who possesses God's righteousness, I am forever justified in His sight. The matter is settled in heaven. God has made it so. After being saved, the issue for every Christian is to advance to spiritual maturity (Heb 6:1), which glorifies God and edifies others. Dr. Steven R. Cook ------- [1] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation, 235. [2] Charles C. Bing, Grace, Salvation, and Discipleship: How to Understand Some Difficult Bible Passages (Brenham, TX: Lucid Books, 2015). [3] Some in the early church thought righteousness came through adherence to the Mosaic Law. The apostle Paul dealt with this, saying, “if righteousness comes through the Law, then Christ died needlessly” (Gal 2:21), for “if a law had been given which was able to impart life, then righteousness would indeed have been based on law” (Gal 3:21).    Salvation comes to the one who simply trusts in Christ as Savior and receives it as a free gift, “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast” (Eph 2:8-9). [4] J. I. Packer, Concise Theology: A Guide to Historic Christian Beliefs, 164. [5] Louis Berkhof, Systematic Theology (Grand Rapids, MI: Wm. B. Eerdmans publishing co., 1938), 513. [6] E. McChesney and Merrill F. Unger, “Justification,” The New Unger's Bible Dictionary, 729. [7] Paul P. Enns, The Moody Handbook of Theology, 326. [8] Robert B. Thieme, Jr. “Justification”, Thieme's Bible Doctrine Dictionary, 153. [9] Timothy George, Theology of the Reformers (Nashville, Tenn., Broadman and Holman publishers, 2013), 72.

Muito bem, muito bem, muito bem, começa mais um BTCast, o seu podcast de bíblia e teologia! No episódio de hoje, Rodrigo Bibo conversa com o pastor Carlos Augusto Vailatti sobre a Inerrância Bíblia defendida por Norman Geisler. Utilizando como base para a discussão o novo livro A Inerrância das Escrituras: confirmando a exatidão das Escrituras […] O conteúdo de Inerrância Bíblica em Norman Geisler – BTCast 540 é uma produção do Bibotalk - Teologia é nosso esporte!.

Muito bem, muito bem, muito bem, começa mais um BTCast, o seu podcast de bíblia e teologia! No episódio de hoje, Rodrigo Bibo conversa com o pastor Carlos Augusto Vailatti sobre a Inerrância Bíblia defendida por Norman Geisler. Utilizando como base para a discussão o novo livro A Inerrância das Escrituras: confirmando a exatidão das Escrituras […] O conteúdo de Inerrância Bíblica em Norman Geisler – BTCast 540 é uma produção do Bibotalk - Teologia é nosso esporte!.

     At the moment of faith in Christ, we have eternal life. This is a fact, even if we don't fully understand it. In truth, most people will not understand what they have from God or find assurance of their salvation until they've studied God's Word and learned to live by faith. Doctrinal ignorance and/or false teaching will lead to fear and doubt. For those who have trusted Christ as their Savior, subsequent knowledge of God's Word and trust in it will yield assurance of their salvation. And, as one advances spiritually, there will also be a noticeable change within, and this too may provide a subjective assurance of salvation. Objective Assurance of Salvation      The Bible reveals God is absolutely righteous and set apart from all that is sinful (Psa 11:7; 99:9; Hab 1:13; 1 John 1:5) and He hates and condemns sin (Deut 25:16; Psa 5:5; 45:7; Prov 8:13; 15:9, 26; 20:9; Zech 8:17; Rom 1:18; Col 3:6; Heb 1:9). The problem for us is that all mankind is sinful (Gen 6:5; 8:21; 1 Ki 8:46; Psa 143:2; Eccl 7:20; Isa 59:2; 64:6; Jer 17:9; Rom 3:10; 3:23; Eph 2:1-2; 1 John 1:8, 10). Not only are we sinful, but our good works have no saving merit (Rom 4:4-5; Gal 2:16; Eph 2:8-9; Tit 3:5). Our salvation was accomplished 100% by Jesus who died on the cross for our sins. Salvation is never what we do for God, but what He's done for us at the cross (Rom 5:8; 6:10; 1 Cor 15:3-4; 1 Pet 3:18). God offers to justify and save us freely as a gift, totally apart from any good works we may perform (Rom 3:24, 28, 4:5; Gal 2:16; Eph 2:8-9; Tit 3:5; 1 Pet 3:18). God's salvation comes to us who have trusted in Christ as our Savior (John 3:15-18; 6:40; 10:28; 11:25; 14:6; Acts 4:12; 16:31; 1 John 5:12). Salvation means we have forgiveness of sins (Eph 1:7), the gift of righteousness (Rom 5:17; 2 Cor 5:21; Phil 3:9), eternal life (John 10:28), are part of the family of God (Gal 3:26; 1 John 3:1), are blessed with many spiritual blessings (Eph 1:3), and will never face condemnation (Rom 8:1, 33).      When we understand these truths by studying Scripture and accept them by faith, we have assurance of our salvation because we trust in God and His Word (Psa 119:160; John 17:17). The apostle Paul wrote, “I know whom I have believed and I am convinced that He is able to guard what I have entrusted to Him until that day” (2 Tim 1:12). The apostle John wrote, “God has given us eternal life, and this life is in His Son. He who has the Son has the life; he who does not have the Son of God does not have the life” (1 John 5:11-12). The assurance of salvation does not come by looking to ourselves, but to the One who saved us. John also wrote, “These things I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life” (1 John 5:13). Assurance of salvation is not a guessing game for those who have trusted in Jesus as their Savior, but is a confidence that is rooted in the revelation of God's Word. For those of us who have trusted in Jesus as our Savior—believing He died for our sins, was buried, and raised again on the third day—we have eternal life. According to Zane Hodges, “It should be said here that all true assurance of salvation and eternal life must rest on the ‘testimony of God,' for only that testimony has full reliability and solidity.”[1] What Calvinists and Arminians Generally Believe      Arminians are those who believe they are eternally secure in Christ, as long as they remain faithful in their walk with God. Like Catholics, they believe faith + works = salvation. They believe their salvation can be lost due to intentional, egregious, ongoing sin; therefore, they cannot have assurance of salvation because there's always the chance they may turn away from God and forfeit their salvation. This stands in contrast to the Calvinistic doctrine of perseverance of the saints, which teaches that those whom God has chosen will persevere in faith until the end.      Calvinists believe God gives His elect a special kind of faith that guarantees they will persevere to the end of their lives and be saved eternally; however, knowing they are among the elect is always a question in their minds that cannot be finally answered until they die. If they have persevered until the end, not having denied the Lord, and continued in good works, then they can know they were among the elect. If they fall into serious and prolonged sin, especially to the end of their lives, it strongly argues they were not among the elect who are said to persevere to the end. Kenneth D. Keathley notes, “Arminians know they are saved but are afraid they cannot keep it, while Calvinists know they cannot lose their salvation but are afraid they do not have it.”[2] Norman Geisler correctly notes: "Arminians and strong Calvinists have much in common on this issue. Both assert that professing believers living in gross, unrepentant sin are not truly saved. Both insist that a person cannot be living in serious sin at the end of his life if he is truly saved. And both maintain that no one living in grave sin can be sure of his salvation."[3]      Though Christians may, to some degree, advance spiritually by learning and living God's Word, and bear the fruit of the Spirit in their lives, this will never be consistent, because the taint of sin is also present in the life of every Christian, and this to varying degrees. Christians are never free from sin (1 John 1:8, 10), and God never promises to make us completely sinless during our time on earth, so consistency of performance is lacking. Because of our imperfect knowledge and imperfect life, our ability to analyze ourselves accurately will not always be consistent. John Walvoord notes: "The difficulty is that human experience may be far from a norm, may be inaccurately analyzed, and may be made the basis of an induction which in the last analysis is based only on fragmentary evidence…The only sure basis for salvation is the promise of God in the inspired Word of God which properly accepted by faith gives validity to assurance. One clear promise sustained by “Thus saith the Lord” is better than a thousand testimonies of human conviction without a specific ground. A proper doctrine of assurance of salvation is therefore inseparable from a belief in the inspired Word of God."[4]      The Word of God is the objective basis for what we believe, and our focus should always be on learning and living His Word so that we can expunge any false ideas and properly calibrate our thinking to align with His divine revelation. Jesus said we have “eternal life…and will never perish” (John 10:28); therefore, there is no danger of us losing our salvation, for there is “no condemnation for those who are in Christ Jesus” (Rom 8:1), and “Who will bring a charge against God's elect? God is the one who justifies” (Rom 8:33). The matter of our eternal destiny was settled at the cross when Jesus paid the penalty for all our sins. And Jesus' work on the cross was perfectly applied to us at the moment we trusted in Him as our Savior.[5] Subjective Assurance of Salvation      Christians who are advancing spiritually may enjoy a subjective assurance of their salvation. Paul wrote, “The Spirit Himself testifies with our spirit that we are children of God” (Rom 8:16). According to William MacDonald, “The Spirit Himself bears witness with the believer's spirit that he is a member of God's family. He does it primarily through the Word of God. As a Christian reads the Bible, the Spirit confirms the truth that, because he has trusted the Savior, he is now a child of God.”[6] This experience is valid only for believers who are in submission to God (Rom 12:1-2), learning and living Scripture (2 Tim 3:16-17; 1 Pet 2:2), walking by faith (2 Cor 5:7; Heb 10:38; 11:6), and advancing to spiritual maturity (Heb 6:1).      As believers, we have been “born again” (1 Pet 1:23), “made alive” spiritually (1 Cor 15:22), and are a “new creature” in Christ Jesus (2 Cor 5:17). At the moment of salvation, God the Holy Spirit indwells us and gives us a new nature that, for the first time in our lives, has the capacity and desire to obey God. Paul wrote of his new nature in Christ when he said, “I joyfully concur with the law of God in the inner man” (Rom 7:22). Since we have the Spirit within us, as well as new spiritual life, it is natural to expect there will be some change in attitude and behavior. The degree to which this change occurs, in part, depends on our staying positive to the Lord. According to John Walvoord adds: "The ground of assurance as stated in Scripture is something more than an intellectual comprehension of the theology of salvation and more than a conviction that the terms of salvation have been met. Scriptures make plain that there is a corresponding experience of transformation which attends the work of salvation in a believer. Some aspects of this are nonexperimental, but the new life in Christ is manifested in many ways. The believer in Christ possesses eternal life and a new divine nature which tends to change his whole viewpoint. He is indeed “a new creature: the old things are passed away; behold, they are become new” (2 Cor 5:17). The believer in Christ is indwelt by the Spirit of God, which opens a whole new field of spiritual experience. He now knows what it is to have fellowship with his heavenly Father and with His Savior the Lord Jesus Christ. His eyes are opened to spiritual truth, and the Scriptures take on a true living character as the Spirit of God illuminates the written Word. He experiences a new relationship to other believers as he is bound to them by ties of love and common faith and life. The believer is relieved from the load of condemnation for sin and experiences hope and peace such as is impossible for the unbeliever. His experiences include deliverance from the power of sin and from opposition of Satan. He enters into the joy of intercessory prayer and experiences answers to prayer. The new life in Christ, therefore, provides a satisfying and Biblical new experience which is a confirming evidence of the fact of his salvation and a vital and true basis for assurance."[7]      As Christians, our assurance of eternal life is, first and foremost, based on the salvific work of Jesus on the cross (Acts 4:12; Rom 5:8; 1 Cor 15:3-4), and the revelation of Scripture that we, who have trusted in Christ as our Savior (Acts 4:12, 16:31), “may know that [we] have eternal life” (1 John 5:13). This assurance is objective and constant, because God's Word is sure and does not change. Dr. Steven R. Cook     [1] Zane Clark Hodges, The Epistle of John: Walking in the Light of God's Love (Irving, TX: Grace Evangelical Society, 1999), 228. [2] Kenneth D. Keathley, “Perseverance and Assurance of the Saints,” in Whosoever Will, ed. David L. Allen and Steve W Lemke (Nashville, TN: B&H Publishing Group, 2010). [3] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation (Minneapolis, MN: Bethany House Publishers, 2004), 302. [4] John F. Walvoord, “The Doctrine of Assurance in Contemporary Theology,” Bibliotheca Sacra 116 (1959): 198. [5] The Bible reveals that when we sin, we are walking in darkness and have broken fellowship with God (1 John 1:5-6), and stifled the work of the Holy Spirit who dwells within us (Eph 4:30; 1 Th 5:19). If we continue in sin, or leave our sin unconfessed, we are in real danger of divine discipline from God (Psa 32:3-4; Heb 12:5-11; 1 John 5:16-17; cf. Dan 4:37), which can eventuate in physical death (1 John 5:16; cf., Lev 10:1-2; Acts 5:3-5; 1 Cor 11:30), and the loss of eternal rewards (1 Cor 3:10-15; 2 John 1:8). If we confess our sin directly to God, He will immediately forgive it and restore us to fellowship (1 John 1:9; cf. Psa 32:5). Being in fellowship with God means learning and living His Word (2 Tim 2:15; 3:16-17; 1 Pet 2:2), walking by faith (2 Cor 5:7; Heb 10:38; 11:6), being honest with Him about our sin (1 John 1:8, 10), and coming before His “throne of grace” (Heb 4:16) in transparent humility and confessing it in order to be forgiven (1 John 1:9; cf. Heb. 4:16). God is faithful and just to forgive us our sins every time we confess them because of the atoning work of Christ who shed His blood on the cross for us (1 John 1:9; 2:1-2). [6] William MacDonald, Believer's Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 1711. [7] John F. Walvoord, “The Doctrine of Assurance in Contemporary Theology,” Bibliotheca Sacra 116 (1959): 201–202.

This is the first podcast in a series on Books 4 2024 to change your life! I have read over 30 books last year and am discussing the best ones!Are you interested in learning more about the power of the Holy Spirit, the history of Pentecostalism, the evidence for miracles today, and the reasons to believe in God and Christianity? If so, this podcast is for you. In each episode, I will explore a different aspect of these topics, based on the books Practicing the Power by Sam Storms, 50 Pentecostal and Charismatic Leaders Every Christian Should Know by Dean Merrill, Miracles Today by Craig Keener, and I Don't Have Enough Faith to Be an Atheist by Frank Turek and Norman Geisler. I will also share some tips and tricks on how to read books effectively and enjoyably. Join me as I dive into the amazing world of Pentecostal and Charismatic Christianity, and discover the rational and evidential basis for the Christian faith. This podcast is for anyone who wants to grow in their faith, experience God's power, and witness His miracles. Subscribe now and get ready to be inspired and challenged.

Adoption      As those who have been redeemed by the blood of Christ, we have been transferred from Satan's “domain of darkness” (Col 1:13) and placed into the family of God. Our new status is as “children of God” (John 1:12; cf., Rom 8:16; Phil 2:15). John wrote, “See how great a love the Father has bestowed on us, that we would be called children of God; and such we are” (1 John 3:1a). We do not come into the world as natural born children of God; rather, we are naturally born “in Adam” (1 Cor 15:21-22), as “sons of disobedience” (Eph 2:2), and are “by nature children of wrath” (Eph 2:3). But at the moment of faith in Christ, we receive “adoption as sons” (Rom 8:15; cf. Gal 4:5; Eph 1:5). The term adoption derives from the Greek word huiothesia (υἱοθεσία) which, according to BDAG, refers to “those who believe in Christ and are accepted by God as God's children…with full rights.”[1] For the first time, as children of God, we have the privilege and right to cry out to God as “Abba! Father!” (Rom 8:15). This adoption by God is an act of love and grace, for “He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will” (Eph 1:5). Our position in God's family should lead to a new and better performance of life. God calls us to mature spiritually (Heb 6:1) and to “grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Pet 3:18). Norman Geisler states: "Adoption (Grk: huiothesia) means “placing as a son”; it signifies, literally, “a legal child” (Ex 2:10) and is used five times in the New Testament. Theologically, adoption (Gal 4:5) refers to the act of God that places a person as a son in God's family. Adoption is a term of position whereby one becomes a son by the new birth (John 1:12–13), is redeemed from the bondage of the law (Gal 4:1–5), and, although only a child (Grk: teknion), is by adoption made an adult son (Grk: huios), which is fully manifested at the resurrection of the body (Rom 8:23; cf. 1 John 3:2)."[2] R.B. Thieme Jr., adds: "God's bestowal of sonship and heirship upon believers is a grace gift at the moment of salvation (John 1:12–13; Gal 4:5–7; Eph 1:5). Through union with Christ, every Church Age believer, male or female, is adopted into God's royal family and granted joint heirship with God the Son, who is the “heir of all things” (Heb 1:2). Even though the new believer is a spiritual infant, adoption recognizes his position not as nepios, a young child, but as huios, an adult son (Gal 4:1–7). This royal son of God receives the full privileges and responsibilities of spiritual aristocracy, along with an eternal inheritance (Rom 8:23; Eph 1:14; Col 3:24; Rev 21:7)."[3]      Though fully adopted as God's children, there is an eschatological aspect to our adoption that is pending our future glorified bodies. Paul wrote, “the creation itself also will be set free from its slavery to corruption” (Rom 8:21), and then draws a parallel with our status as children, saying, “even we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body” (Rom 8:23). We are children by position, and will experience our freedom from sin when we receive our glorified bodies (Phil 3:20-21; 1 John 3:2, 5).   Deliverance From Sin      Concerning the Christian's spiritual deliverance, the NT describes it in three tenses. Because we have trusted Christ as our Savior, we have been saved from the penalty of sin (Rom 5:16; 8:1, 33-34; Eph 2:8-9), are saved from the power of sin that we might live righteously (Rom 6:11; Col 3:5), and will, ultimately, be saved from the presence of sin when we leave this world and enter heaven (Phil 3:20-21; 1 John 3:2, 5). These three aspects of our salvation are also referred to as justification (declared just before God once for all), sanctification (progressive righteousness over time), and glorification (removal of the sin nature after we leave this world). According to Charles Ryrie: "The inclusive sweep of salvation is underscored by observing the three tenses of salvation. (1) The moment one believed he was saved from the condemnation of sin (Eph 2:8; Tit 3:5). (2) That believer is also being saved from the dominion of sin and is being sanctified and preserved (Heb 7:25). (3) And he will be saved from the very presence of sin in heaven forever (Rom 5:9-10)."[4]      The first and third aspects of our salvation (i.e., justification and glorification) are accomplished by God without any human assistance. Concerning our justification, Scripture reveals that “God is the one who justifies” (Rom 8:33), and “who justifies the ungodly” (Rom 4:5). This is a work of God alone. No works are required for the one who trusts in Christ as Savior (Rom 4:4-5; Eph 2:8-9; Tit 3:5). Concerning our glorification, Jesus Christ is the One “who will transform the body of our humble state into conformity with the body of His glory” (Phil 3:21), and “We know that when He appears, we will be like Him” (1 John 3:2), and that “in Him there is no sin” (1 John 3:5). This means our future heavenly body will have no sin nature. This also is a work of God alone. However, the second aspect of our salvation, our sanctification, requires positive volition on our part. This is made obvious by the use of NT verbs that are in the imperative mood (i.e., a command), which requires the Christian to obey. As believers, we play a role in our sanctification as we learn and live God's Word (2 Tim 2:15; 3:16-17; 1 Pet 2:2; 2 Pet 3:18), yield to God the Holy Spirit (Eph 5:18; Gal 5:16, 25), walk by faith (2 Cor 5:7; Heb 10:38; 11:6), and advance to spiritual maturity (Heb 6:1).      After being justified (and awaiting glorification), it is possible for the Christian to go negative to God, not learn or live His Word, and remain a carnal Christian (1 Cor 3:1-3). Such a one will be subject to divine discipline (Heb 12:5-11), even to the point of physical death if their sinful lifestyle becomes egregious (1 Cor 11:30; 1 John 5:16-17), and they will forfeit future rewards (1 Cor 3:10-15; 2 John 1:8). Dr. Steven R. Cook   [1] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 1024. [2] Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation, 226. [3] Robert B. Thieme, Jr. “Adoption”, Thieme's Bible Doctrine Dictionary, 3. [4] Charles Caldwell Ryrie, Basic Theology, 318–319.

The God Who Speaks

After we get excited talking about God the ultimate Creator, Mason discuses a book he's been reading by Norman Geisler and Frank Turek called "I Do Not Have Enough Faith to be An Atheist." We discuss several points about the truth of God's existence while also talking about Ken Ham's book "Answers in Genesis." We hope you enjoy!

The doctrine of inerrancy is under attack today. Many Christians have adopted a new definition and teachings that threaten the biblical doctrine of inerrancy. Listen as Dr. Norman Geisler explains these teachings and defends the historic definition of inerrancy.

The doctrine of inerrancy is under attack today. Many Christians have adopted a new definition and teachings that threaten the biblical doctrine of inerrancy. Listen as Dr. Norman Geisler explains these teachings and defends the historic definition of inerrancy.

The doctrine of inerrancy teaches that the Bible is the inspired word of God without error in the original manuscripts. Although a key doctrine for centuries since the Enlightenment, this doctrine has been under attack. Listen as premier Christian scholar Dr. Norman Geisler explains the importance of this doctrine for every believer today.

The doctrine of inerrancy teaches that the Bible is the inspired word of God without error in the original manuscripts. Although a key doctrine for centuries since the Enlightenment, this doctrine has been under attack. Listen as premier Christian scholar Dr. Norman Geisler explains the importance of this doctrine for every believer today.

Jesus' Return for His Saints      The eschatological subject of the Rapture of the church is briefly presented here under the study of Soteriology because it is regarded as a form of deliverance. When Messiah returns at the end of the church age, He will deliver His church from an evil world and a coming judgment that will last for seven years. A distinction is here drawn between Jesus coming for His saints at the Rapture, and Jesus coming with His saints at His Second Coming (Dan 7:13-14; Matt 19:28; 25:31; Rev 19:11-21). Jesus is now in heaven preparing a place for believers to be with Him there (John 14:1-3). Paul revealed Jesus will return for His church and that all Christians will be “caught up” to meet the Lord in the air (1 Th 4:13-18).      The doctrine of the Rapture was first presented by the Lord Jesus when He provided new information to His apostles on the night before His crucifixion. After speaking of His soon departure (John 13:33), Jesus comforted them, saying, “Let not your heart be troubled; believe in God, believe also in Me. In My Father's house are many dwelling places; if it were not so, I would have told you; for I go to prepare a place for you.  And if I go and prepare a place for you, I will come again, and receive you to Myself; that where I am, there you may be also” (John 14:1-3). The place where Jesus was going was heaven. The purpose of His going was to prepare a place for them. And, at some unspecified time, Jesus promised He would come again to receive them to Himself, that they may be with Him.      Paul described this as a time when “we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we shall be changed.  For this perishable must put on the imperishable, and this mortal must put on immortality” (1 Cor 15:51-53). And, when writing to the church at Thessalonica, Paul  explained, “the dead in Christ shall rise first. Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air, and thus we shall always be with the Lord” (1 Th 4:16b-17). The meaning of caught up (ἁρπάζω) is “to grab or seize suddenly so as to remove or gain control, snatch/take away.”[1] John Walvoord states, “The important point is that the verse says Christ will come for believers and take them from the earth to heaven, where they will be in His presence till they return with Him to the earth to reign. The Rapture will mean that all believers ‘will be with the Lord forever,' enjoying Him and His presence for all eternity.”[2]      As Christians, we are “looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus” (Tit 2:13). This Rapture is immanent, meaning it may occur at any time and without prior notice. All Christians who are alive at the time of the Rapture will be caught up to meet the Lord in the air, will go with Him to heaven, and be saved from the wrath to be poured out during the seven-year Tribulation. Our future is not one of judgment; rather, we are assured we will be saved from God's future wrath, both in time and eternity (Rom 5:9; 1 Thess 1:10; 5:9; Rev 3:10). Jesus' Return with His Saints      When Jesus returns to the earth after the time of the seven year Tribulation, He will establish His kingdom on earth.[3] This is a time when humanity will be saved from the tyranny of Satan who currently rules over the earth.[4] At His Second Coming, it is written, “And the armies which are in heaven, clothed in fine linen, white and clean, were following Him on white horses” (Rev 19:14). Concerning this passage, Radmacher states, “The armies in heaven may be angelic hosts (Rev 5:11; Matt 26:53), but Revelation 17:14 speaks of those with the Lord at His coming as being ‘called, chosen, and faithful,' all terms for believers (Rom 1:7; Eph 1:1; 1 Pet 2:9).”[5] Wiersbe adds, “Certainly the angels are a part of this army (Matt 25:31; 2 Th 1:7); but so are the saints (1 Th 3:13; 2 Th 1:10).”[6] Norman Geisler states: "Before the Tribulation, Christ comes for His bride (1 Th 4:16–17; John 14:3); then, at the end of the Tribulation, He will return with all His saints. Jude wrote, “See, the Lord is coming with thousands upon thousands of his holy ones” (Jude 1:14; cf., Matt 24:29–31). He cannot come with them until He has first come for them; we have identified the time interval between these events as seven years."[7] Wayne House comments: "It is important to remember that when we say “the second coming” of Christ, we are not talking about the rapture that occurs prior to the second coming. The rapture is most clearly presented in 1 Thessalonians 4:13–18. It is characterized in the Bible as a “translation coming” (1 Cor 15:51–52; 1 Th 4:15–17) in which Christ comes for His church. The second advent is Christ returning with His saints, descending from heaven to establish His earthly kingdom (Zech 14:4–5; Matt 24:27–31)."[8]      At His Second Coming, Jesus will put down all rebellion, both human and satanic. The two main leaders of the world, the Antichrist and his false prophet, will be defeated and “thrown alive into the lake of fire which burns with brimstone” (Rev 19:20). Furthermore, those people who followed Antichrist “were killed with the sword which came from the mouth of Him who sat on the horse, and all the birds were filled with their flesh” (Rev 19:21). Afterwards, the Lord will send one of His angels to arrest and imprison Satan (Rev 20:1-3). John wrote about this angel, saying, “And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a thousand years; and he threw him into the abyss, and shut it and sealed it over him, so that he would not deceive the nations any longer” (Rev 20:2-3a). This will be a time of global deliverance from evil as Messiah reigns over all the earth in perfect righteousness.   Dr. Steven R. Cook   [1] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 134. [2] John Walvoord, eds. Charles R. Swindoll and Roy B. Zuck, Understanding Christian Theology (Nashville, TN: Thomas Nelson Publishers, 2003), 1265. [3] The subject of Messiah's earthly kingdom is found throughout the OT (Dan 2:44; 7:13-14; 2 Sam 7:16; Psa 89:3-4, 34-37; Isa 9:6-7; Jer 23:5-6) and the NT (Matt 6:9-10; 19:28; 25:31; Luke 1:31-33; Rev 19:11-16; Rev 20:4-6). [4] Three times Jesus referred to Satan as “the ruler of this world” (John 12:31; 14:30; 16:11). Other passages of Scripture call Satan “the god of this world” (2 Cor 4:4), and “the prince of the power of the air” (Eph 2:2), informing us “that the whole world lies in the power of the evil one” (1 John 5:19). Satan rules as a tyrant who has “weakened the nations” (Isa 14:12), and currently “deceives the whole world” (Rev 12:9). Satan continues to attack God's people today (1 Pet 5:8), practices deception (2 Cor 11:13-15), and has well developed strategies of warfare (Eph 6:10-12). Furthermore, humanity is living in an “evil age” (Gal 1:4), under “the dominion of Satan” (Acts 26:18), whose sphere of influence is called “the domain of darkness” (Col 1:13). [5] Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson's New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1762. [6] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 618. [7] Norman L. Geisler, Systematic Theology, Volume Four: Church, Last Things (Minneapolis, MN: Bethany House Publishers, 2005), 618–619. [8] H. Wayne House and Timothy J. Demy, Answers to Common Questions about Jesus (Grand Rapids, MI: Kregel Publications, 2011), 75–76.

Let's take a deep dive into the history of the Bible!Have you ever wondered how the Bible was formed? Where it came from? How it was uncovered? Or if it can be trusted?In this episode, I share not only my personal story from hardcore skeptic to believer, but I also share the historical, archeological, and scientific evidence/resources that helped me investigate "what if?"Were the books of the Bible Decided at The Council of Nicea?:https://youtu.be/5hItK8IY-Us?si=iToWA...All Information was cited from these sources:Case For Christ:https://amzn.to/3LmLxfaCase For Christ Study Book:https://amzn.to/3EXgIdvKen Ham vs Bill Nye Debate:https://www.youtube.com/live/z6kgvhG3...Ken Ham Resources:https://amzn.to/457rY1zWhen Critics Ask by Norman Geisler:https://amzn.to/3RhpvhFEncyclopedia of Biblical Difficulties by Gleason L. Archer:https://amzn.to/461TFcSSupport the show

Today's sermon is Can Atheist Live Without God preached by Norman Geisler, Find more teaching from Doctor Norman at www.normangeisler.com

Many people around the world accuse Christianity of being a white, imperialistic religion that enslaved people of color and set the stage for racism here in the United States. But is the behavior of "bad" Christians a legitimate reason to reject the truth of the Gospel message? In this special Fourth of July midweek podcast episode, Frank addresses this and several other listener questions related to eschatology, transgender ideology, a perplexing ethical dilemma, and learning obedience through suffering. To view the entire VIDEO PODCAST, be sure to join our CrossExamined private community. It's the perfect place to jump into some great discussions with like-minded Christians while simultaneously providing financial support for our ministry. Resources mentioned during the episode: Christian Ethics by Norman Geisler: https://a.co/d/487wxGB The Babylon Bee - If Jesus' Resurrection Were a Hoax: https://bit.ly/46wdnOM   Download Transcript

Dr. Derwin L. Gray and his wife Vicki Gray are the co-founders of Transformation Church, just outside of Charlotte, North Carolina, where he serves as Lead Pastor. They met at Brigham Young University where he played football and she threw the javelin on the track team. They have two adult children. After graduating from BYU, Pastor Derwin played professional football in the NFL—five years with the Indianapolis Colts and one year with the Carolina Panthers. During that time, he and Vicki began their journey with Christ. Pastor Derwin went on to graduate magna cum laude from Southern Evangelical Seminary with a Master of Divinity degree with a concentration in Apologetics, and was mentored by renowned theologian and philosopher, Dr. Norman Geisler. He was later awarded an honorary doctorate from Southern Evangelical Seminary, and he received his Doctor of Ministry in the New Testament in Context at Northern Seminary under Dr. Scot McKnight. Pastor Derwin speaks at conferences nationwide and is the author of several books, including How to Heal Our Racial Divide: What the Bible Says, and What the First Century Christians Knew about Racial Reconciliation. Highlights 02:00 Kurt introduces Pastor Derwin Gray. 03:30 What do you do as a pastor? It's not a job. It's a calling. 06:00 How he came to play with BYU football and in the NFL. The spiritual awakening that led Derwin to become a pastor. 13:00 Taking religious courses at BYU without much of a religious background. Derwin shares some of the experiences that he had in his classes. 16:30 Being at BYU taught Derwin to learn the story of other people that you love. It taught him a moral framework and what it means to take care of your own. 19:10 Leadership from Coach Edwards He surrounded himself with good coaches He delegated to them He empowered his staff He built strong relationships 22:30 Delegation means finding and equipping the right people to implement the vision and championing them to do it. 23:30 Tips for delegation You are clear on what you are asking them to do You are prepared to prepare them to do what you are asking them to do Celebrate them for what they do 26:45 Motivating the volunteers and people that are serving. Lovingly pushing people towards action. 32:15 The dynamic between the congregation and a pastor. They have a big staff to care for and shepherd their people. The pastor can't do it alone. 34:40 The biggest things that Derwin sees that his congregation is struggling with: anxiety, depression, fatigue, comparison, trauma. 37:15 I can't carry people's hurts; I have to carry them to Jesus. Learning to have compassion without getting compassion fatigue. 39:40 Crash course on giving a sermon on Jesus. It's not about information, it's about transformation. 45:00 Derwin shares his insights on sharing a testimony. Many in our church testify that Joseph Smith is a prophet and that the Church is true but don't talk about how Jesus has changed their lives. 46:00 The role of Derwin's wife, Vicki, in the ministry. Women have a vital ministry role. 48:00 To be a bishop or pastor doesn't mean telling people what to do. Their job is to serve the staff and congregation. 49:30 A lot of times we get our leadership style from culture and not from Christ. 52:40 Pastor Derwin shares his final thoughts and testimony on leadership. Links derwinlgray.com Books by Pastor Derwin Gray Read the TRANSCRIPT of this podcast Watch on YouTube Get 14-day access to the Core Leader Library The Leading Saints Podcast is one of the top independent Latter-day Saints podcasts as part of nonprofit Leading Saints' mission to help Latter-day Saints be better prepared to lead. Learn more and listen to any of the past episodes for free at LeadingSaints.org. Past guests include Emily Belle Freeman, David Butler, Hank Smith, John Bytheway, Reyna and Elena Aburto, Liz Wiseman, Stephen M. R. Covey, Julie Beck,

Dr. Derwin L. Gray and his wife Vicki Gray are the co-founders of Transformation Church, just outside of Charlotte, North Carolina, where he serves as Lead Pastor. They met at Brigham Young University where he played football and she threw the javelin on the track team. They have two adult children. After graduating from BYU, Pastor Derwin played professional football in the NFL—five years with the Indianapolis Colts and one year with the Carolina Panthers. During that time, he and Vicki began their journey with Christ. Pastor Derwin went on to graduate magna cum laude from Southern Evangelical Seminary with a Master of Divinity degree with a concentration in Apologetics, and was mentored by renowned theologian and philosopher, Dr. Norman Geisler. He was later awarded an honorary doctorate from Southern Evangelical Seminary, and he received his Doctor of Ministry in the New Testament in Context at Northern Seminary under Dr. Scot McKnight. Pastor Derwin speaks at conferences nationwide and is the author of several books, including How to Heal Our Racial Divide: What the Bible Says, and What the First Century Christians Knew about Racial Reconciliation. Highlights 02:00 Kurt introduces Pastor Derwin Gray. 03:30 What do you do as a pastor? It's not a job. It's a calling. 06:00 How he came to play with BYU football and in the NFL. The spiritual awakening that led Derwin to become a pastor. 13:00 Taking religious courses at BYU without much of a religious background. Derwin shares some of the experiences that he had in his classes. 16:30 Being at BYU taught Derwin to learn the story of other people that you love. It taught him a moral framework and what it means to take care of your own. 19:10 Leadership from Coach Edwards He surrounded himself with good coaches He delegated to them He empowered his staff He built strong relationships 22:30 Delegation means finding and equipping the right people to implement the vision and championing them to do it. 23:30 Tips for delegation You are clear on what you are asking them to do You are prepared to prepare them to do what you are asking them to do Celebrate them for what they do 26:45 Motivating the volunteers and people that are serving. Lovingly pushing people towards action. 32:15 The dynamic between the congregation and a pastor. They have a big staff to care for and shepherd their people. The pastor can't do it alone. 34:40 The biggest things that Derwin sees that his congregation is struggling with: anxiety, depression, fatigue, comparison, trauma. 37:15 I can't carry people's hurts; I have to carry them to Jesus. Learning to have compassion without getting compassion fatigue. 39:40 Crash course on giving a sermon on Jesus. It's not about information, it's about transformation. 45:00 Derwin shares his insights on sharing a testimony. Many in our church testify that Joseph Smith is a prophet and that the Church is true but don't talk about how Jesus has changed their lives. 46:00 The role of Derwin's wife, Vicki, in the ministry. Women have a vital ministry role. 48:00 To be a bishop or pastor doesn't mean telling people what to do. Their job is to serve the staff and congregation. 49:30 A lot of times we get our leadership style from culture and not from Christ. 52:40 Pastor Derwin shares his final thoughts and testimony on leadership. Links derwinlgray.com Books by Pastor Derwin Gray TRANSCRIPT coming soon Watch on YouTube Get 14-day access to the Core Leader Library The Leading Saints Podcast is one of the top independent Latter-day Saints podcasts as part of nonprofit Leading Saints' mission to help Latter-day Saints be better prepared to lead. Learn more and listen to any of the past episodes for free at LeadingSaints.org. Past guests include Emily Belle Freeman, David Butler, Hank Smith, John Bytheway, Reyna and Elena Aburto, Liz Wiseman, Stephen M. R. Covey, Julie Beck, Brad Wilcox,

Today's sermon is Bread Alone preached by Norman Geisler, Find more teaching from Doctor Norman at www.normangeisler.com

Derwin Gray is a Living Example of TransformationJoin me for an incredible conversation with Dr. Derwin Gray, a former NFL player whose life was completely transformed by Jesus. He is inspiring, brilliant, and a powerful example of what happens when you find out who Jesus really is. Derwin is a thought leader, incredible speaker and writer, pastor of one of American's fastest growing churches, and an all around fascinating and inspiring person. You're going to be challenged by this talk, and Derwin actually made me cry, twice, on my own podcast. I'm so honored to be able to introduce you to our new friend, Dr. Derwin Gray.About Dr. GrayAfter graduating from Brigham Young University, Derwin played professional football in the NFL for five years with the Indianapolis Colts (1993-1997) and one year with the Carolina Panthers (1998). During that time, he and Vicki began their journey with Christ and experienced God's faithfulness and direction as He moved their hearts to know Him and make Him known.Derwin and Vicki began an itinerant speaking ministry in 1999, One Heart At A Time Ministries. Derwin went on to graduate magna cum laude from Southern Evangelical Seminary with a Master of Divinity (M.Div.) degree, with a concentration in Apologetics, where he was mentored by renowned theologian and philosopher, Dr. Norman Geisler.Following God's call on their lives and their desire to shepherd people towards transforming their world through the mission of Christ, the Lord transitioned Derwin from his primary role of itinerant speaker to serving as the Lead Pastor of Transformation Church in January of 2010. Coupling his dynamic speaking style with a shepherd's heart, his intense passion for seeing lives and culture transformed is both contagious and inspiring.In 2015, he was awarded an honorary doctorate from Southern Evangelical Seminary. In 2018, he received his Doctor of Ministry in the New Testament in Context at Northern Seminary under Dr. Scot McNight. In addition to his role at Transformation Church, Derwin teaches at conferences nationwide. He is the author of Hero: Unleashing God's Power in a Man's Heart (2010), Limitless Life: You Are More Than Your Past When God Holds Your Future (2013), Crazy Grace for Crazy Times Bible Study (2015), The Good Life: What Jesus Teaches About Finding True Happiness (2020), Building a Multiethnic Church (2021), God, Do You Hear Me? (2021), and How to Heal the Racial Divide (2022).Derwin also starred in the hilarious YouTube video called “The Evangelism Linebacker.”You can click on the cover below to pre-order my new book, Hope is the First Dose. Self-Brain Surgery with Dr. Lee Warren is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit drleewarren.substack.com/subscribe

Episode Summary: In this episode of the L3 Leadership podcast, Derwin Gray joins the podcast to talk about his football career, faith, and shares his thoughts on the racial divide and what he thinks it'll take to heal it.About Derwin Gray: After graduating from Brigham Young University, Derwin played professional football in the NFL for five years with the Indianapolis Colts (1993-1997) and one year with the Carolina Panthers (1998). During that time, he and Vicki began their journey with Christ and experienced God's faithfulness and direction as He moved their hearts to know Him and make Him known.Derwin and Vicki began an itinerant speaking ministry in 1999, One Heart At A Time Ministries. Derwin went on to graduate magna cum laude from Southern Evangelical Seminary with a Master of Divinity (M.Div.) degree, with a concentration in Apologetics, where he was mentored by renowned theologian and philosopher, Dr. Norman Geisler.Following God's call on their lives and their desire to shepherd people towards transforming their world through the mission of Christ, the Lord transitioned Derwin from his primary role of itinerant speaker to serving as the Lead Pastor of Transformation Church in January of 2010. Coupling his dynamic speaking style with a shepherd's heart, his intense passion for seeing lives and culture transformed is both contagious and inspiring. Key Takeaways:1. Derwin talks about how he transitioned from being an NFL player to becoming a pastor.2. He talks about the relationship between modern-day politics and religion in the US.3. He speaks to white leaders looking to diversify their churches. 4. If you're not developing your character, you're not going to have longevity as a leader.Quotes From the Episode:“If you're filtering your faith through Republican politics or Democratic politics, that is idolatry.” “Only a theological cure can heal a theological problem.” “Why don't white people go to minority lead churches?”“Leadership is the development of your character.”“Do not compare, bigger is not better, better is better.”Resources Mentioned:How to Heal Our Racial Divide by Dr. Derwin GrayThe Good Life by Dr. Derwin GrayMultiethnic Church RoundtableBuilding a Multiethnic Church by Dr. Derwin GrayTransformation ChurchConformed to His Image by Kenneth BoaConnect with Derwin:Website | Instagram | Facebook | Twitter

How can you witness to someone who is apathetic about Christianity? Those who are apathetic to Christianity often have an “I don't know, and I don't care” attitude. What's the best approach to engage in conversation with them without being a nuisance? In this post-Memorial Day midweek podcast episode, Frank interacts with questions from listeners regarding the best Bible translation, gender dysphoria, and witnessing to those who are hostile or uninterested in God.  He also touches on the topic of when war is necessary in order to restore peace and prevent evil people from overrunning the innocent, and how it relates to the famous command that Jesus gave us, "Love your neighbor as yourself." To view the entire VIDEO PODCAST, be sure to join our CrossExamined private community. It's the perfect place to jump into great discussions with like-minded Christians while providing financial support for our ministry. Resources mentioned in the episode: Christian Ethics by Dr. Norman Geisler: https://a.co/d/1N9yuZM  

Stephanie takes us to that very first effusion of the Holy Spirit on the believers gathered in obedience to Jesus' command to wait for the Spirit to come upon them.  Have you ever wondered who the Holy Spirit is, especially in relation to God the Father and Christ the Son? How about who He is in relation to us? We are told that we are sealed with the Holy Spirit at salvation. What does it mean, and what does it entail? We're looking at the nature and goal of a seal in the ancient world--and it takes you much deeper than a dusty history lesson! It's the most glorious of promises, and frankly, one of the most misunderstood ones. So today, peel the veil back and dive deep into the glory of the Holy Spirit. You may leave wet from head to toe--drenched in the guarantee of your inheritance, until you take full possession of it! Have you ever pondered that Pentecost is what makes us superior to the angels? Take a listen today! ANNOUNCEMENT | We are switching to 2 episodes a week this season! Love it? Hate it? Please let us know by filling out this one-question survey. YOUR OPINION MATTERS! thank you!   Stephanie mentions one of her favorite books, Chosen but free by Norman Geisler. At the date of the release of this episode, the paperback is listed for less than $10 on Amazon... you owe it to yourself to get it! Other resources are listed here: https://www.gospelspice.com/resources  THERE ARE THREE WAYS TO PARTNER WITH GOSPEL SPICE TODAY! First, PAY Gospel Spice Forward: Give a tax-deductible gift so others can experience our ministry for free, just like you! You can pay it forward with any debit, credit card, or via PayPal. See below for more details about your impact. Also, PLAY Gospel Spice Forward: SHARE the podcast and the studies with your friends and family. FOLLOW, RATE & REVIEW on your favorite podcast app (leave a comment + a star rating on Apple Podcast, Spotify, Pandora, IHeart, Google Podcast, etc…) And, last but not least, PRAY Gospel Spice Forward: We pray for you weekly. We covet your prayers for our ministry, the thousands we reach, and our team! Contact us to let us know you are praying for us!   MORE ABOUT PARTNERING WITH US FINANCIALLY: Gospel Spice Ministries is a non-profit organization registered under the tax-exempt 501c3 status. Our goal is to provide in-depth, high-quality, free Bible resources for all. They are free, but expensive to create! We need your financial support to keep producing and distributing them. Please pay Gospel Spice forward today! We want the money to go to those who really need it. No one at Gospel Spice is taking a salary. We are all donating our time. For example, a Podcast episode takes at least 10 hours of work each week. A complete Bible Study requires 500 man-hours. A Bible reading plan takes 100 man-hours. Once our operating costs are paid, 100% of your donation is redistributed to our partners who fight human trafficking. Your pay-it-forward donations are tax-deductible under IRS Section 170. We want to be the best possible stewards of your financial support. Thank you! The perfect gift for everyone - apparel, drinkware, stickers and more for all the women, men and kids in your life! https://www.gospelspice.com/merch Support us!

Although homeschooling our kids gives us many more opportunities to disciple our children, it does not guarantee that they will embrace our faith. Often our teens will ask questions or make statements that can invoke fear and cause us to react, but as you'll hear in this episode, questions are actually a GOOD sign. I had a mom reach out to me recently who was concerned that her teen was expressing doubt about the existence of God. She asked for some advice on how to handle this situation and for any book recommendations. Resources mentioned in this episode: ctcmath.com  The Unhurried Homeschooler Unhurried Grace for a Mom's Heart The Four-Hour School Day The Unhurried Homeschooler Mentoring Course Places I am speaking in 2023 Classical Conversations I Don't Have Enough Faith to Be an Athiest by Norman Geisler and Frank Turek Faith is for Weak People by Ray Comfort (P.S. Don't forget to check out my latest book, The Four Hour School Day: How You and Your Kids Can Thrive in the Homeschool Life on Amazon, durendawilson.com, or your favorite bookseller!)

Full show notes at https://www.lifeaudio.com/truth-tribe-with-douglas-groothuis/episodes  Religious Founders The concern for truth and rationality Truth: what corresponds to reality. See Douglas Groothuis, Truth Decay. Rationality: testing truth-claims logically and by the evidence Categories of analysis: Sources of information, life, worldview, existential meaning Jesus (0-33 AD) Source of knowledge: the New Testament: Gospels, Acts, Epistles, Revelation Gospels: Written by eyewitnesses or those who consulted them Synoptic gospels: Matthew, Mark, Luke—approximately 70-80 AD; John: 90 AD Many have undertaken to draw up an account of the things that have been fulfilled among us, just as they were handed down to us by those who from the first were eyewitnesses and servants of the word. With this in mind, since I myself have carefully investigated everything from the beginning, I too decided to write an orderly account for you, most excellent Theophilus, so that you may know the certainty of the things you have been taught—Luke 1:1-4. Epistles of Paul: written in 50s AD; probably before the Gospels. See I Corinthians 15:1-8 on the gospel and resurrection of Jesus Jesus' life Jewish itinerate teacher, preacher, prophet, healer, exorcist Taught the Kingdom of God has come (Matthew 4:17) Was crucified by the Romans Was worshiped by followers as resurrected from the dead (Romans 1:3-4) Jesus' worldview God: monotheism; Heavenly Father and Creator Human problem: sin (Mark 7:21-23) Solution to human problem: faith in Jesus's work (John 3:16-18) Jesus as God Incarnate (Mark 2; John 8:58); second person of the Trinity (Matthew 28:18-20) Existential meaning Forgiveness, fellowship, meaning through Jesus Christ (Matthew 6:33; 1 Corinthians 15:58) Confidence in life and death (Romans 8) Mohammad (570-632) Source: Koran (and Hadith and Sunna) Koran: One book received by one man from an angel; not written down by Mohammad, but others later 114 chapters: about the size of The New Testament Reinterprets Hebrew Bible and New Testament Hadith: commentary on Koran; Sunna: life of Mohammad Mohammad's life Received a revelation while meditating in a cave in 610 AD. Considered the last and greatest of the prophets: “seal of the prophets.” Life: Mecca and Medina Was a military, political, and spiritual leader after returning to Mecca from Medina Mohammad's worldview One God: Allah, monotheism Say (O Muhammad): He is God, the One and Only; God, the Eternal, Absolute; He begetteth not, nor is He begotten; And there is none like unto Him.—Qur'an, Sura 112.  Human problem: weakness, ignorance Human solution: confess Allah and obey his law Existential meaning Strive for paradise, avoid hell Keep precepts: confession of faith, giving, pilgrimage to Mecca, observe Ramadan, pray five times daily Extend the Islam throughout the world, so that all obey Allah's law (sharia) Rational Assessment of Jesus and Mohammad The sources for Christ more varied and rooted in history than the sources for Mohammad. Mohammad's claim to being a prophet is questionable, given his denial of the identity of Jesus (not God) and his denial of the biblical gospel (Galatians 1:6-11) Claims of Mohammad based on the beauty of Koran and the early success of Islam Beauty is not the same as truth; some scholars claim it is not beautiful, but confusing. That is why Hadith is needed to interpret it. The success of Islam does not argue in its favor, since might does not make right Claims of Jesus are based on historical documents close to the events described (four Gospels) Qur'an and New Testament agree that: Jesus was born of the Virgin Mary (Qur'an, Surah 3:38-48) Jesus was a messenger (Qur'an, Surah 5:75) Jesus is sinless (Qur'an, Surah 19:9) Jesus was “the Messiah” (Qur'an, Surah 4:171) Jesus was “a word from God” (Qur'an, Surah 4:171) Jesus worked miracles (Qur'an, Surah 3:49) Jesus ascended to heaven (Qur'an, Surah 4:148) Jesus will come again—Second Coming (Qur'an, Surah 43:61) Koran and New Testament disagree on whether or not Jesus claimed to be God (John 8:58; 10:30); Apostles claimed this as well (John 1:1-3; Colossians 2:9); contra: Qur'an 19:20, 24; 112:1-4 Jesus is the only Mediator between God and man (John 14:1-6; 1 Timothy 2:5; Matthew 11:27) Jesus was crucified to atone for sin against God (Luke 18:31-32); contra: Qur'an, Surah 4:157-158. Biblical and other historical evidence from the ancient world agrees that Jesus was crucified The significance of Jesus' suffering and death You see, at just the right time, when we were still powerless, Christ died for the ungodly. Very rarely will anyone die for a righteous person, though for a good person someone might possibly dare to die. But God demonstrates his own love for us in this: While we were still sinners, Christ died for us—Romans 5:6-8. Existential significance Mohammad gives no basis for a relationship with God; this would be “shirk”—giving Allah a partner Mohammad is not a mediator or a miracle worker, nor was he raised from the dead. He is dead. Jesus establishes a relationship with God as Lord and Savior. Jesus: Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light—Matthew 11:28-30. References: Mark Gabriel, Jesus and Mohammad. Charisma House, 2004. Douglas Groothuis, “Do Christians and Muslims Worship the Same God?” http://www.bethinking.org/islam/do-christians-and-muslims-worship-the-same-god. Douglas Groothuis, Christian Apologetics: A Comprehensive Case for Biblical Faith, 2nd InterVarsity Press, 2022. See especially, “The Challenge of Islam.” Nabeel Qureshi, Seeking Allah, Finding Jesus: A Devout Muslim Encounters Christianity, Zondervan, 2014, revised ed., 2019. Abduhl Saleeb, Norman Geisler, Answering Islam, 2nd Baker Books, 2002. Robert Spencer, The Truth About Mohammad. Regnery, 2007. Answering Islam web page: answering-islam.com. Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

In this episode, Brian Auten and Chad Gross discuss Jesus the master thinker: how Jesus reasoned, persuaded, argued, and valued reason and evidence.Debate mentioned:Is Christianity Dangerous? with Michael Jones and Aron RaBooks mentioned:The Apologetics of Jesus: A Caring Approach to Dealing with Doubters by Norman Geisler and Patrick ZukeranLogic and the Way of Jesus: Thinking Critically and Christianly by Travis Dickinson Love Your God with All Your Mind: The Role of Reason in the Life of the Soul by J.P. MorelandHow to Argue Like Jesus: Learning Persuasion from History's Greatest Communicator by Joe Carter and John Coleman================================We appreciate your feedback.If you're on TWITTER, you can follow Chad @TBapologetics.You can follow Brian @TheBrianAutenAnd of course, you can follow @Apologetics315If you have a question or comment for the podcast, record it and send it our way using www.speakpipe.com/Apologetics315 or you can email us at podcast@apologetics315.com

Started off listening to a clip from Dr. Frank Turek with Leighton Flowers wherein Turek opines that many Reformed folks just have not thought through the ramifications of their position. He also held up Chosen But Free by Norman Geisler, so we discussed that as well. Then we moved over to comments made by Dr. David Allen in the fairly new publication titled Calvinism- A Biblical and Theological Critique, specifically on a subject we have gone in depth on before, Romans 8-28ff. Went to -the big board- and let the text speak for itself, the one thing Provisionists never seem to do. Ninety minutes today-

Started off listening to a clip from Dr. Frank Turek with Leighton Flowers wherein Turek opines that many Reformed folks just have not thought through the ramifications of their position. He also held up Chosen But Free by Norman Geisler, so we discussed that as well. Then we moved over to comments made by Dr. David Allen in the fairly new publication titled Calvinism- A Biblical and Theological Critique, specifically on a subject we have gone in depth on before, Romans 8-28ff. Went to -the big board- and let the text speak for itself, the one thing Provisionists never seem to do. Ninety minutes today-

We had a solid internet connection so we did a full program including playing a -Mystics of India- video and responding to it, and then playing a video from Norman Geisler on the necessity of Thomas Aquinas for Evangelicals. Oddly enough, the two topics connected together fairly well-

Have you ever found yourself at a loss for words when confronted by a zealous pro-choice advocate? Or maybe when a friend or co-worker started sharing their thoughts and opinions on abortion you couldn't think of the right thing to say, so instead of speaking up you just kept silent? Now more than ever we need to effectively make the case for life, but sometimes the task is difficult because abortion is not intellectually complex--it is emotionally complex. Last week, Frank talked about the historic overturning of Roe vs. Wade. This week, he takes the discussion one step further and answers the most common abortion arguments, such as: Theocracy and the separation of church and state. Don't impose your morals on me! The law can't change hearts. An unborn child is not developed or viable. The baby is unwanted and will live in poor conditions. It's my body, my choice! Don't like abortion? Don't have one! What about the cases of rape and incest? Back-alley abortions. God kills babies in the Old Testament. Be sure to grab a pen and some paper, because you'll want to take some notes! Resources mentioned in this episode: The Case for Life Abortion Video Legislating Morality by Norman Geisler and Frank Turek The Case for Life Book by Scott Klusendorf Why Does God Allow Evil? Online PREMIUM course with Dr. Clay Jones The Ethics of Abortion Self-Paced Course with Scott Klusendorf If you would like to submit a question to be answered on the show, please email your question to Hello@Crossexamined.org. Subscribe on Apple Podcast: http://bit.ly/CrossExamined_Podcast Rate and review! Thanks!!! Subscribe on Google Play: https://cutt.ly/0E2eua9 Subscribe on Spotify: http://bit.ly/CrossExaminedOfficial_Podcast Subscribe on Stitcher: http://bit.ly/CE_Podcast_Stitcher  

After 49 years and 63 million dead, the Supreme Court finally overturned Roe v. Wade. Do you have a constitutional right to a dead baby? Finally, the Supreme Court has answered properly… NO. However, despite this good news, there is still much work to do, as now the decision goes back to the individual states. As Christians and concerned citizens, what do we do now? In this episode of I Don't Have Enough Faith to Be an Atheist, Frank addresses the following questions: What did the Supreme Court actually do and what does the constitution say? What does this decision tell us about the importance of voting for pro-life presidents? Have Christians set up a theocracy? What about my body, my choice? How to make the case for life! Oh, and what would Satan actually say about the Supreme Court decision? The Babylon Bee's microphones were in Satan's press conference after Roe v. Wade went down. Politicians and citizens on both sides of this issue can no longer hide behind the excuse, “Well, the life issue doesn't really matter because the Supreme Court has tied our hands.” Well, they just untied them. We must make a case for our position, and we need to do it now. Resources mentioned in this episode: Why Does God Allow Evil? Online PREMIUM course with Dr. Clay Jones Legislating Morality by Norman Geisler and Frank Turek The Ethics of Abortion Self-Paced Course with Scott Klusendorf The Case for Life with Scott Klusendorf Subscribe on Apple Podcast: http://bit.ly/CrossExamined_Podcast Rate and review! Thanks!!! Subscribe on Google Play: https://cutt.ly/0E2eua9 Subscribe on Spotify: http://bit.ly/CrossExaminedOfficial_Podcast Subscribe on Stitcher: http://bit.ly/CE_Podcast_Stitcher