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What is a community church?	Answer All across America are churches with “Community” in their names. What are community churches, where do they come from, and what do they have in common? That question has no simple answer, but this article will attempt to give a suitable one. As pioneers spread across the North American continent, they brought along their personal religious beliefs. In some cases, it was their beliefs that directed them to move, like the pilgrims who settled at Plymouth and the Mormons who settled in Utah. In most cases, individuals and families were looking for a new start, whether they were driven by the gold rush, the land rush, or some other factor. These hardy people established communities, and those communities became the home for new churches. Since most “civilized” people attended church in those early days, there were usually several churches established as the towns grew in size. It was not uncommon for a relatively small town to have a Methodist church, a Baptist church, a Catholic church, a Lutheran church, and a Presbyterian church, among others, each one with a congregation of 30 to 50\. Over the years, as the towns grew or shrunk, so did the churches. Sometimes two or three churches would merge together when they became too small to support themselves independently. When these mergers happened, there was inevitably a question over what to call the new body. Since the parishioners came from different backgrounds and held different beliefs, there was often some strain over the impression that one church was the “winner” while the other one was the “loser.” To alleviate that strain, both churches would agree to a new name that didn’t reflect the past history of either denomination. Since the new church was the only church left in the community, it was natural for the new body to be called the “Community Church.” In many cases, these community churches were a true amalgamation of beliefs. In a quest for unity, each group would compromise on some doctrinal or practical point that caused contention with the other group. As a result, many community churches had very loosely defined beliefs and allowed wide variations of belief among their members. These churches typically focused on the essentials like personal faith in Christ and avoided the potential division that came with detailed doctrinal beliefs. Sometimes the new church would retain ties with a denominational organization for the supply of pastors and other administrative needs, but often they became totally independent congregations, supported solely by the communities they served. Another way community churches were formed is through changes in denominations and the local churches. The majority of pioneer churches were formed with the assistance of various denominations, as they sent out circuit\-riding preachers or missionary pastors to start churches. Over the course of time, some of these denominations changed their beliefs as they merged with other denominations or were influenced by new theological trends in seminaries. The country churches were usually less attuned to current trends, but spent more time in personal and group Bible studies. As a result, the country churches were often more conservative in their doctrine than the denominations which they represented. When these differences began impacting the local churches, many withdrew from the denomination and became independent community churches, believing that they were obeying the command of 2 Thessalonians 2:15 to “stand fast, and hold the traditions” that had been taught. There were a large number of churches that followed this pattern during the rise of the fundamentalist movement in the 1890s. Along with individual churches, there were associations formed for the newly independent churches to find fellowship and support. In more recent years, the name “Community Church” has been applied to newly planted churches which did not want to be identified with any particular denomination. These independent churches are as varied as the denominations they seek to avoid. They may be charismatic or traditional, ecumenical or isolationist, contemporary or old\-fashioned. Some have ties to denominations but have replaced the denominational name (e.g., “Baptist”) in an effort to be more appealing to the unchurched. This mindset is based on 1 Corinthians 9:22, where Paul said, “I am made all things to all men, that I might by all means save some.” There is nothing unscriptural about community churches, although some may hold to doctrines or practices that are unbiblical. Anyone considering a community church should personally examine the beliefs and practices of the church to determine where they stand. Most churches make their doctrinal statements available, either on their website or through their offices. Whatever the name over the door, every church has a set of beliefs and practices that defines them. As individual believers, we should follow the example in 2 Corinthians 2:9 and find out if the church we are considering is “obedient in all things.”
What is the Tangible Kingdom Movement?	Answer The Tangible Kingdom Movement is described in a book titled The Tangible Kingdom: Creating Incarnational Community, written by Hugh Halter and Matt Smay. Halter and Smay refer to themselves as “a somewhat jaded pastor” and mentors, consultants, and church planters. There is no indication that the authors have any biblical or seminary training, nor is there any statement of faith, other than their being “[missional](missional.html).” From their website we read, “The Tangible Kingdom offers theological answers and real\-life stories that demonstrate how the best ancient church practices can re\-emerge in today’s culture, through any church of any size.” However, the authors’ knowledge and understanding of the first\-century church is superficial and, in many cases, inaccurate. For example, in their book they suggest that the first\-century Christians were “spreading like a virus . . . and spilling out into the streets.” This description is far from the actual historical events recorded in the Bible, as well as in secular history. In actuality, the early Christians were intensely and routinely persecuted by both the Jews and the Romans (Acts 8:1; 11:19; 13:50\) and spent many years in hiding. What is misleading about this Tangible Kingdom Movement is the word incarnational. This word is now becoming the buzz word of the postmodern, experiential method of practicing Christianity, a movement attempting to transform and unify the world under the guise of an evolving or [emerging church](emerging-church-emergent.html). In such movements, the emphasis is no longer placed on the Bible or upon regeneration through the workings of the Holy Spirit. Rather, the Tangible Kingdom Movement emphasizes what is called a “collective experience and unifying community service.” As such, the gospel as taught in the Scriptures, including the “offense of the cross” (Galatians 5:11\), is omitted along with other passages that are deemed “offensive.” A major part of the Tangible Kingdom Movement is practicing “community service” in order to “demonstrate” Jesus’ love for mankind. The actual gospel message of salvation is rarely, if ever, taught. This movement teaches that those who purport to be Christians are those who serve “incarnationally” because Jesus lives in and through them. With its focal point chiefly on God’s love and quest for unity among His people, this movement fails to mention the true nature of the gospel message—repentance from sin, the blood of Christ shed on the cross, the Christian life of denying self and taking up the cross, and the promised persecution to come (Matthew 16:24; John 15:18\). Naturally, the idea of love and unity is appealing. Who doesn’t want to be loved and accepted? But the fact that Jesus was “despised and rejected by men” (Isaiah 53:3\) doesn’t appear to be emphasized in Tangible Kingdom teachings. The Tangible Kingdom movement is misleading in that it overlooks the Bible’s teachings about the coarse deceptions of the world, its disobedient attitudes, and sordid lifestyles that quench the Spirit and close the door on the triumphant life God promises to all those who – trust Him implicitly and are overflowing with His love, – depend upon God’s Word, – choose to enter the narrow gate, and – say “No!” to compromising their faith. The authors of The Tangible Kingdom claim that Christians are divided into two schools of thought—those who believe in and see Jesus through the “literal interpretation of doctrine” and those “who see the message of Christ through the personality of Jesus.” The Tangible Kingdom Movement prefers to see the message of the gospel through the person of Jesus Himself, rather than what He actually taught, as though the two could be separated! Their argument is that what really drew people to Jesus Himself was not what He said because His message repelled people. They even go so far as to say that, during His confrontation with the Pharisees over the woman caught in the act of adultery, that He was “ drawing a smiley face” in the sand (John 8:1–11\). But Jesus never encouraged people to see His message through His personality. Rather, He challenged them to prove their love for Him by keeping His commandments (John 14:15\). There is no doubt that Jesus’ message repelled some people, as it still does today. It repels those who wish to continue in a sinful lifestyle and still have the benefits of heaven when they die. It repels those who reject the Bible as the only standard of faith and practice and substitute emotional experience for holy living. It repels those who want to relegate Jesus to the status of a kindly, indulgent pal who winks at sin, rather than the holy, righteous Creator of the universe who hates and punishes sin. Jesus came to provide an alternative to eternal hell and damnation, from an everlasting separation from God Himself. He came offering an eternal and lasting sacrifice for our sins. Any message that leaves out these truths is not “tangible” at all. It is smoke and mirrors.
What is friendship evangelism?	Answer Friendship evangelism as a method of bringing people to Christ or sharing the gospel of Christ has several meanings and connotations. Some people believe that friendship evangelism requires Christians to become friends with unbelievers, establishing a relationship before attempting to address their need for a Savior. Some see friendship evangelism as living a solid, righteous life—a living testimony—before others so that they desire that kind of life and ask how to achieve it. At that point, the gospel is shared. Still others believe that living a righteous life in the world is evangelism enough and that no further efforts are necessary. The theory is that unbelievers will be so convicted of their need for that kind of life that they will seek God on their own. What does the Bible say about friendship evangelism? Each of the three above\-named methods of friendship evangelism falls short of the biblical method of evangelism. The first method, becoming friends with unbelievers in order to gain enough credibility so they will listen to the gospel, fails to recognize several important biblical truths. For one thing, believers are not to be unequally yoked with unbelievers (2 Corinthians 6:14–17\). The essence of friendship is mutual respect and affection based on agreement on basic life principles. But can a believer really have such a relationship with an unbeliever? In light of James 4:4 and Ephesians 5:11, such a relationship is not biblical. The unsaved person is part of the world, which hates God and the people of God. How can such a person have affection and respect for believers, who are part of the kingdom of God? Are we to be friendly towards unbelievers? Absolutely! Are we to have intimate relationships with unbelievers? Biblically speaking, no. Furthermore, neither Jesus nor the disciples practiced this type of friendship evangelism. Jesus didn’t limit His gospel presentations to His friends and relations. He preached to complete strangers the message of repentance from sin and salvation through Him. He sent His disciples out two by two, and they “preached that people should repent” (Mark 6:12\). If people refused to listen to them, Jesus instructed them to “shake the dust” off their feet and move on to the next town. He never encouraged them to settle down for a few months and develop friendships with those who rejected His message. Nor did He tell them to avoid quoting Scriptures so that their hearers wouldn’t be offended or turned off to the gospel. He knew that the “message of the Cross is foolishness to those who are perishing” (1 Corinthians 1:18\) and that most people will reject that message, no matter how friendly the manner in which it is presented. Christ was rejected by the world, and He told us to expect the same reaction (John 15:18–20\). What about the method of “evangelizing” through our living testimony? There is no doubt that we are to live righteous lives before the watching world, and there certainly is power in the testimony of a life transformed by Christ. A classic example of this is Jesus meeting the Samaritan woman at the well (John 4:1–42\). Jesus was able to tell her everything about her life, including the sin she was living in now. Jesus, in His infallible way, gave her the gospel, and, of course, she believed. John 4:39 picks up the story: “Many of the Samaritans from that town believed in him because of the woman’s testimony, ‘He told me everything I ever did.’ So when the Samaritans came to him, they urged him to stay with them, and he stayed two days. And because of his words many more became believers” (John 4:39–41\). Everyone in that town knew this woman and the sordid life she lived. What caused them to believe in Christ was not only her words about Jesus, but her transformed life. She was a living testimony to the power of the gospel of Christ. So impactful was the change in her life that they knew something miraculous had happened, and they asked Jesus to remain with them, which He did for two days, preaching the same gospel of repentance and the offer of the living water of eternal life through Him. “And many more believed because of his word” (John 4:41\). In this instance, both the preaching of the Word of God and the testimony of a life changed by that Word bore the fruit of repentance. But was the woman’s changed life sufficient to bring others to the Savior? No, but it was the impetus for them to seek more information. Can we today expect that our lives will be sufficient testimony to convince unbelievers of their need for Christ? The problem that arises in this third type of friendship evangelism is that too often the lives of Christians are not a good witness of the Lord and Savior we profess to know and serve. Too often the world sees in us more of a reflection of them than a reflection of Christ. To rely exclusively on the “living testimony” of redeemed sinners who, while saved by grace, still battle the flesh on a daily basis—without the testimony of the truth of Scripture—is to handcuff ourselves in a way the Bible never bids us to do. Not even the most well\-lived life can compare with the power of the Word of God. “For the word of God is living and active, sharper than any two\-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart” (Hebrews 4:12\). “Is not my word like fire, declares the LORD, and like a hammer that breaks the rock in pieces?” (Jeremiah 23:29\). Clearly, the biblical method of evangelism is the faithful proclamation of the truth of Scripture in conjunction with the living testimony of those who have been changed by that truth. When Jesus went about teaching the gospel message of salvation, He taught love and forgiveness, being kind and compassionate. But He went to sinners in order to convict them of their sins. A case in point is the very Samaritan woman we’ve been talking about here. Remember . . . the very first word Jesus said when He began His ministry was “Repent!” “From that time on Jesus began to preach, ‘Repent, for the kingdom of heaven is near’” (Matthew 4:17\). We are commissioned to bring that same message to the world, speaking the truth in love from a heart changed by the Savior.
How can I overcome the fear of death?	Answer Even the most secure, devout believer can have occasions when he fears death. It is hard\-wired into our systems to avoid death. And death was not an original part of God’s plan for His creation. We were made to be whole and holy, living in paradise in communion with Him. The introduction of death was a necessary response to the admittance of sin into the world. It is a grace that we die. If we didn’t, we would have to live in a sinful world for all eternity. Knowing that in your head doesn’t necessarily counteract the visceral reaction to the thought of your own mortality. The fragility of our physical bodies and the sudden cessation of life are violent reminders of our lack of control in a large, dangerous world. We do have a great hope, that He who is in us is greater than he who is in the world (1 John 4:4\). And He did go to prepare a place for us so that we can join Him (John 14:2\). But it might help to consider the more immediate, practical considerations we’re faced with. Beginning with, what is the actual fear? There are several aspects of death that can potentially cause fear. Fortunately, God has an answer for each of them. Fear of the unknown What exactly does it feel like to die? What can you see as your life leaves your physical body? How will it come about? Is it anything like people have reported—a bright light? A group of relatives? No one knows for certain what it feels like, but the Bible does describe what happens. Second Corinthians 5:6–8 and Philippians 1:23 say that when we leave our body, we are at home with the Lord. What a reassuring thought! We will stay in this state until Christ comes and resurrects the believers (1 Corinthians 15:20–22; 6:14\) when we will be given a new, glorified body. Fear of loss of control By the time humans reach adulthood, they have a pretty good idea how to interact with the world around them. They know how to find what they need, get to where they want to be, and interact with others in a way that fulfills their intent. Many though, even those who profess a trust in God, are so fearful of not getting what they need that they feel they have no choice but to manipulate their surroundings and the people around them to their benefit. We have all met men and women who abuse and grasp out of fear. They don’t trust God to provide for their needs, so they take care of things themselves. They don’t trust others to give them consideration, so they demand what they think they need. How much more they must fear the loss of control upon their deaths. As Jesus said to Peter, describing how he would die, “Truly, truly, I say to you, when you were younger, you used to gird yourself and walk wherever you wished; but when you grow old, you will stretch out your hands and someone else will gird you, and bring you where you do not wish to go” (John 21:18\). Before Peter got this warning, he denied Jesus out of fear. Directly after the warning, he reacted by demanding to know how John was going to die. But after Jesus returned to heaven, Peter took the gift of the Holy Spirit and became a new person—one whose passion for Christ’s message far out\-stripped his need to control his surroundings (Acts 5:17–42\). The Holy Spirit alone gave him the strength to face whatever challenges he might face. Fear for those left behind The Christian view of death is “separation.” Ultimate death is separation from God. With physical death, we will be separated from our loved ones on Earth for a time. If they are also Christians, we know that the separation will be a short blink of an eye compared to the eternity we’ll spend with them in heaven. If they are not Christians, that will not be the case. Our commission, then, becomes to use this time together to talk to them about where they will go when they die. Ultimately, however, the decision rests with them. Just as God gives them the room to choose, we must also. Fear of the act of dying Few of us know how we will die. Quick and painless, in our sleep, a long, drawn\-out illness—the mystery of it, the inability to prepare, can be frightening. If we do know, if we’ve been diagnosed with a terminal illness, it can still be scary. But it is only a moment. A moment nearly everyone has gone through or will go through. And, when that moment is over, we can claim Philippians 3:20–21: “But our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ, who, by the power that enables him to bring everything under his control, will transform our lowly bodies so that they will be like his glorious body.” Often, being informed and actively participating can help assuage fear. You can take steps to prepare yourself and those around you. Overcoming the fear of death — Practical steps Many people believe they shouldn’t die because they have too much to live for. Often, this means they have responsibilities and unfinished business that wouldn’t be taken care of if they were gone. But having people and things you are responsible for won’t keep you from dying if it’s your time. Doing what you can to make sure they’re seen to can alleviate fear. If you have a business or children or other dependents, consider their care. Decide who will take over your role and work with that person to come up with a plan. Look into a will or a trust. Make sure all of your necessary paperwork is organized and easy to find. Reconcile broken relationships before you’re unable to. But don’t live for dying. There’s a difference between taking reasonable steps and obsessing. Overcoming the fear of death — Physical steps If you have strong feelings about what you want to happen to you should you become incapacitated, express them now. It’s entirely possible that during the course of an illness or injury, you’ll lose control over the situation and be unable to make your wishes known. Get a living will. Let those closest to you know what you want—or at least tell them where it’s written down. Choose someone you trust to be authorized to make decisions for you should you become unable. Overcoming the fear of death — Spiritual steps These are all steps to keep up responsibilities or maintain a measure of control in the worldly realm, but they don’t get to the meat of the matter. The most important thing to remember regarding death is the truth about life. You love your family and care for them, but God loves them more. You may worry about your earthly legacy, but God’s more concerned with a kingdom perspective. All the paperwork in the world won’t bring the peace of mind of one simple action: abide. In the middle of living this life, with these people, in this world, it’s difficult to keep in mind that this is just a temporary condition, and not a very good one at that. First John 2:15–17 says, “Do not love the world nor the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world. The world is passing away, and also its lusts; but the one who does the will of God lives forever.” How we remember this is by abiding (1 John 2:24\). Staying in the truth of His Word, believing what He says about us and the world around us, will give us the proper perspective regarding this life and the one we will receive. When we are able to keep that kingdom perspective, we’ll be able to fulfill 1 John 3:1–2: “See how great a love the Father has bestowed on us, that we would be called children of God; and such we are. For this reason the world does not know us, because it did not know Him. Beloved, now we are children of God, and it has not appeared as yet what we will be. We know that when He appears, we will be like Him, because we will see Him just as He is.” It will be so evident that we do not belong in this world that others will see it, too. We will so take ownership of our position as children of God that we will actively seek the day we can be like Christ and see Him as He is.
What is truth?	Answer Almost two thousand years ago, Truth was put on trial and judged by people who were devoted to lies. In fact, Truth faced six trials in less than one full day, three of which were religious, and three that were legal. In the end, few people involved in those events could answer the question, “What is truth?” After being arrested, the Truth was first led to a man named Annas, a corrupt former high priest of the Jews. Annas broke numerous Jewish laws during the trial, including holding the trial in his house, trying to induce self\-accusations against the defendant, and striking the defendant, who had been convicted of nothing at the time. After Annas, the Truth was led to the reigning high priest, Caiaphas, who happened to be Annas’s son\-in\-law. Before Caiaphas and the Jewish Sanhedrin, many false witnesses came forward to speak against the Truth, yet nothing could be proved and no evidence of wrongdoing could be found. Caiaphas broke no fewer than seven laws while trying to convict the Truth: (1\) the trial was held in secret; (2\) it was carried out at night; (3\) it involved bribery; (4\) the defendant had no one present to make a defense for Him; (5\) the requirement of 2\-3 witnesses could not be met; (6\) they used self\-incriminating testimony against the defendant; (7\) they carried out the death penalty against the defendant the same day. All these actions were prohibited by Jewish law. Regardless, Caiaphas declared the Truth guilty because the Truth claimed to be God in the flesh, something Caiaphas called blasphemy. When morning came, the third trial of the Truth took place, with the result that the Jewish Sanhedrin pronounced the Truth should die. However, the Jewish council had no legal right to carry out the death penalty, so they were forced to bring the Truth to the Roman governor at the time, a man named Pontius Pilate. Pilate was appointed by Tiberius as the fifth prefect of Judea and served in that capacity A.D. 26 to 36\. The procurator had power of life and death and could reverse capital sentences passed by the Sanhedrin. As the Truth stood before Pilate, more lies were brought against Him. His enemies said, “We found this man misleading our nation and forbidding to pay taxes to Caesar, and saying that He Himself is Christ, a King” (Luke 23:2\). This was a lie, as the Truth had told everyone to pay their taxes (Matthew 22:21\) and never spoke of Himself as a challenge to Caesar. After this, a very interesting conversation between the Truth and Pilate took place. “Therefore Pilate entered again into the Praetorium, and summoned Jesus and said to Him, ‘Are You the King of the Jews?’ Jesus answered, ‘Are you saying this on your own initiative, or did others tell you about Me?’ Pilate answered, ‘I am not a Jew, am I? Your own nation and the chief priests delivered You to me; what have You done?’ Jesus answered, ‘My kingdom is not of this world. If My kingdom were of this world, then My servants would be fighting so that I would not be handed over to the Jews; but as it is, My kingdom is not of this realm.’ Therefore Pilate said to Him, ‘So You are a king?’ Jesus answered, ‘You say correctly that I am a king. For this I have been born, and for this I have come into the world, to testify to the truth. Everyone who is of the truth hears My voice.’ Pilate said to Him, ‘What is truth?’” (John 18:33–38\). Pilate’s question, “What is truth?” has reverberated down through history. Was it a melancholy desire to know what no one else could tell him, a cynical insult, or perhaps an irritated, indifferent reply to Jesus’ words? In a postmodern world that denies that truth can be known, the question is more important than ever to answer. What is truth? A Proposed Definition of Truth In defining truth, it is first helpful to note what truth is not: • Truth is not simply whatever works. This is the philosophy of pragmatism—an ends\-vs.\-means\-type approach. In reality, lies can appear to “work,” but they are still lies and not the truth. • Truth is not simply what is coherent or understandable. A group of people can get together and form a conspiracy based on a set of falsehoods where they all agree to tell the same false story, but it does not make their presentation true. • Truth is not what makes people feel good. Unfortunately, bad news can be true. • Truth is not what the majority says is true. Fifty\-one percent of a group can reach a wrong conclusion. • Truth is not what is comprehensive. A lengthy, detailed presentation can still result in a false conclusion. • Truth is not defined by what is intended. Good intentions can still be wrong. • Truth is not how we know; truth is what we know. • Truth is not simply what is believed. A lie believed is still a lie. • Truth is not what is publicly proved. A truth can be privately known (for example, the location of buried treasure). The Greek word for “truth” is aletheia, which refers to “divine revelation” and is related to a word that literally means “what can’t be hidden.” It conveys the thought that truth is always there, always open and available for all to see, with nothing being hidden or obscured. The Hebrew word for “truth” is emeth, which means “firmness,” “constancy” and “duration.” Such a definition implies an everlasting substance and something that can be relied upon. From a philosophical perspective, there are three simple ways to define truth: 1\. Truth is that which corresponds to reality. 2\. Truth is that which matches its object. 3\. Truth is simply telling it like it is. First, truth corresponds to reality or “what is.” It is real. Truth is also correspondent in nature. In other words, it matches its object and is known by its referent. For example, a teacher facing a class may say, “Now the only exit to this room is on the right.” For the class that may be facing the teacher, the exit door may be on their left, but it’s absolutely true that the door, for the professor, is on the right. Truth also matches its object. It may be absolutely true that a certain person may need so many milligrams of a certain medication, but another person may need more or less of the same medication to produce the desired effect. This is not relative truth, but just an example of how truth must match its object. It would be wrong (and potentially dangerous) for a patient to request that their doctor give them an inappropriate amount of a particular medication, or to say that any medicine for their specific ailment will do. In short, truth is simply telling it like it is; it is the way things really are, and any other viewpoint is wrong. A foundational principle of philosophy is being able to discern between truth and error, or as Thomas Aquinas observed, "It is the task of the philosopher to make distinctions" (quoted by Drewlo, E. F., in Thoughtful Adaptations to Change: Authentic Christian Faith in Postmodern Times, Friesen Press, 2017, p. 155\). Challenges to Truth Aquinas’ words are not very popular today. Making distinctions seems to be out of fashion in a postmodern era of relativism. It is acceptable today to say, “This is true,” as long as it is not followed by, “and therefore that is false.” This is especially observable in matters of faith and religion where every belief system is supposed to be on equal footing where truth is concerned. There are a number of philosophies and worldviews that challenge the concept of truth, yet, when each is critically examined it turns out to be self\-defeating in nature. The philosophy of relativism says that all truth is relative and that there is no such thing as absolute truth. But one has to ask: is the claim “all truth is relative” a relative truth or an absolute truth? If it is a relative truth, then it really is meaningless; how do we know when and where it applies? If it is an absolute truth, then absolute truth exists. Moreover, the relativist betrays his own position when he states that the position of the absolutist is wrong—why can’t those who say absolute truth exists be correct too? In essence, when the relativist says, “There is no truth,” he is asking you not to believe him, and the best thing to do is follow his advice. Those who follow the philosophy of skepticism simply doubt all truth. But is the skeptic skeptical of skepticism; does he doubt his own truth claim? If so, then why pay attention to skepticism? If not, then we can be sure of at least one thing (in other words, absolute truth exists)—skepticism, which, ironically, becomes absolute truth in that case. The agnostic says you can’t know the truth. Yet the mindset is self\-defeating because it claims to know at least one truth: that you can’t know truth. The disciples of postmodernism simply affirm no particular truth. The patron saint of postmodernism—Frederick Nietzsche—described truth like this: “What then is truth? A mobile army of metaphors, metonyms, and anthropomorphisms … truths are illusions … coins which have lost their pictures and now matter only as metal, no longer as coins” (from On Truth and Lies in a Nonmoral Sense, quoted by Mann, D., in Structural Idealism: A Theory of Social and Historical Explanation, Wilfrid Laurier University Press, 2002, p. 138\). Ironically, although the postmodernist holds coins in his hand that are now “mere metal,” he affirms at least one absolute truth: the truth that no truth should be affirmed. Like the other worldviews, postmodernism is self\-defeating and cannot stand up under its own claim. A popular worldview is pluralism, which says that all truth claims are equally valid. Of course, this is impossible. Can two claims—one that says a woman is now pregnant and another that says she is not now pregnant—both be true at the same time? Pluralism unravels at the feet of the law of non\-contradiction, which says that something cannot be both “A” and “Non\-A” at the same time and in the same sense. As one philosopher quipped, anyone who believes that the law of non\-contradiction is not true (and, by default, pluralism is true) should be beaten and burned until they admit that to be beaten and burned is not the same thing as to not be beaten and burned (Avicenna, Metaphysics I, quoted by John Duns Scotus, Philosophical Writings, Wolter, A., trans., Bobbs\-Merrill, 1962, p. 10\). Also, note that pluralism says that it is true and anything opposed to it is false, which is a claim that denies its own foundational tenet. The spirit behind pluralism is an open\-armed attitude of tolerance. However, pluralism confuses the idea of everyone having equal value with every truth claim being equally valid. More simply, all people may be equal, but not all truth claims are. Pluralism fails to understand the difference between opinion and truth, a distinction Mortimer Adler notes, “Pluralism is desirable and tolerable only in those areas that are matters of taste rather than matters of truth” insert (Truth in Religion: The Plurality of Religions and the Unity of Truth, Macmillan, 1990, p. 4\). The Offensive Nature of Truth When the concept of truth is maligned, it is usually for one or more of the following reasons: One common complaint against anyone claiming to have absolute truth in matters of faith and religion is that such a stance is “narrow\-minded.” However, the critic fails to understand that, by nature, truth is narrow. Is a math teacher narrow\-minded for holding to the belief that 2 \+ 2 only equals 4? Another objection to truth is that it is arrogant to claim that someone is right and another person is wrong. However, returning to the above example with mathematics, is it arrogant for a math teacher to insist on only one right answer to an arithmetic problem? Or is it arrogant for a locksmith to state that only one key will open a locked door? A third charge against those holding to absolute truth in matters of faith and religion is that such a position excludes people, rather than being inclusive. But such a complaint fails to understand that truth, by nature, excludes its opposite. All answers other than 4 are excluded from the reality of what 2 \+ 2 truly equals. Yet another protest against truth is that it is offensive and divisive to claim one has the truth. Instead, the critic argues, all that matters is sincerity. The problem with this position is that truth is immune to sincerity, belief, and desire. It doesn’t matter how much one sincerely believes a wrong key will fit a door; the key still won’t go in and the lock won’t be opened. Truth is also unaffected by sincerity. Someone who picks up a bottle of poison and sincerely believes it is lemonade will still suffer the unfortunate effects of the poison. Finally, truth is impervious to desire. A person may strongly desire that their car has not run out of gas, but if the gauge says the tank is empty and the car will not run any farther, then no desire in the world will miraculously cause the car to keep going. Some will admit that absolute truth exists, but then claim such a stance is only valid in the area of science and not in matters of faith and religion. This is a philosophy called logical [positivism](positivism.html), which was popularized by philosophers such as [David Hume](David-Hume.html) and A. J. Ayer. In essence, such people state that truth claims must either be (1\) tautologies (for example, all bachelors are unmarried men) or (2\) empirically verifiable (that is, testable via science). To the logical positivist, all talk about God is nonsense. Those who hold to the notion that only science can make truth claims fail to recognize is that there are many realms of truth where science is impotent. For example: • Science cannot prove the disciplines of mathematics and logic because it presupposes them. • Science cannot prove metaphysical truths such as, minds other than my own do exist. • Science is unable to provide truth in the areas of morals and ethics. You cannot use science, for example, to prove the Nazis were evil. • Science is incapable of stating truths about aesthetic positions such as the beauty of a sunrise. • Lastly, when anyone makes the statement “science is the only source of [objective truth](objective-truth.html),” they have just made a philosophical claim—which cannot be tested by science. And there are those who say that absolute truth does not apply in the area of morality. Yet the response to the question, “Is it moral to torture and murder an innocent child?” is absolute and universal: No. Or, to make it more personal, those who espouse relative truth concerning morals always seem to want their spouse to be absolutely faithful to them. Why Truth Is Important Why is it so important to understand and embrace the concept of absolute truth in all areas of life (including faith and religion)? Simply because life has consequences for being wrong. Giving someone the wrong amount of a medication can kill them; having an investment manager make the wrong monetary decisions can impoverish a family; boarding the wrong plane will take you where you do not wish to go; and dealing with an unfaithful marriage partner can result in the destruction of a family and, potentially, disease. Nowhere are the consequences more important than in the area of faith and religion. Eternity is an awfully long time to be wrong. God and Truth During the six trials of Jesus, the contrast between the truth (righteousness) and lies (unrighteousness) was unmistakable. There stood Jesus, the Truth, being judged by those whose every action was bathed in lies. The Jewish leaders broke nearly every law designed to protect a defendant from wrongful conviction. They fervently worked to find any testimony that would incriminate Jesus, and in their frustration, they turned to false evidence brought forward by liars. But even that could not help them reach their goal. So they broke another law and forced Jesus to implicate Himself. Once in front of Pilate, the Jewish leaders lied again. They convicted Jesus of blasphemy, but since they knew that wouldn’t be enough to coax Pilate to kill Jesus, they claimed Jesus was challenging Caesar and was breaking Roman law by encouraging the crowds to not pay taxes. Pilate quickly detected their superficial deception, and he never even addressed the charge. Jesus the Righteous was being judged by the unrighteous. The sad fact is that the latter always persecutes the former. It’s why Cain killed Abel. The link between truth and righteousness and between falsehood and unrighteousness is demonstrated by a number of examples in the New Testament: • For this reason God will send upon them a deluding influence so that they will believe what is false, in order that they all may be judged who did not believe the truth, but took pleasure in wickedness” (2 Thessalonians 2:11–12, emphasis added). • “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness” (Romans 1:18, emphasis added). • “who will render to each person according to his deeds; to those who by perseverance in doing good seek for glory and honor and immortality, eternal life; but to those who are selfishly ambitious and do not obey the truth, but obey unrighteousness, wrath and indignation” (Romans 2:6–8, emphasis added). • “\[love] does not act unbecomingly; it does not seek its own, is not provoked, does not take into account a wrong suffered, does not rejoice in unrighteousness, but rejoices with the truth” (1 Corinthians 13:5–6, emphasis added). What Is Truth? \- Conclusion The question Pontius Pilate asked centuries ago needs to be rephrased in order to be completely accurate. The Roman governor’s remark “What is truth?” overlooks the fact that many things can have truth, but only one thing can actually be the Truth. Truth must originate from somewhere. The stark reality is that Pilate was looking directly at the Origin of all Truth on that early morning almost two thousand years ago. Not long before being arrested and brought to the governor, Jesus had made the simple statement “I am the truth” (John 14:6\), which was a rather incredible statement. How could a mere man be the truth? He couldn’t be, unless He was more than a man, which is actually what He claimed to be. The fact is, Jesus’ claim was validated when He rose from the dead (Romans 1:4\). There’s a story about a man who lived in Paris who had a stranger from the country come see him. Wanting to show the stranger the magnificence of Paris, he took him to the Louvre to see the great art and then to a concert at a majestic symphony hall to hear a great symphony orchestra play. At the end of the day, the stranger from the country commented that he didn’t particularly like either the art or the music. To which his host replied, “They aren’t on trial, you are.” Pilate and the Jewish leaders thought they were judging Christ, when, in reality, they were the ones being judged. Moreover, the One they convicted will actually serve as their Judge one day, as He will for all who suppress the truth in unrighteousness.
Who is the Dalai Lama?	Answer [Buddhism](buddhism.html) is the fourth largest of the world’s religions, with about 375 million followers. The religion of Buddhism is made up of several sects, philosophies, or schools. One of these is Tibetan Buddhism, which is a religion\-in\-exile, forced from its homeland when Tibet was conquered by the Chinese. The leader of Tibetan Buddhism is the Dalai Lama, who has lived in exile in India since he fled the Chinese occupation of Tibet in 1959\. Partly because of the worldwide prominence of the Dalai Lama, most people have heard about Tibetan Buddhism. The Tibetan form of Buddhism is one of the most complicated because it is tied to the ancient spirit\-oriented religion of the Tibetan plateau. The essential goal of Tibetan Buddhism, however, is the same as that of other types of Buddhism: to realize enlightenment and enter [Nirvana](Nirvana-in-Buddhism.html), or the freedom of one’s spiritual self from the attachment to or affection for worldly things. Tibetan Buddhism focuses on its monks, called “lamas.” Correspondingly, it also recognizes a multitude of Buddhas and Bodhisattvas (deities or beings who have attained enlightenment worthy of Nirvana but remain in the world to help others), as well as their consorts. Lamas use different meditation techniques, which include what are called “[mandalas](mandala-hinduism.html)” (spiritual diagrams) and prayer wheels. The Dalai Lama is the highest lama. What is interesting is that, whenever the Dalai Lama dies, Tibetan Buddhists believe he is reborn as an infant, and officials of the religion search for the child—who is supposed to bear certain distinguishing marks—and when he is discovered, he then becomes the new Dalai Lama. The current Dalai Lama is named Tenzin Gyatso and is the 14th Dalai Lama. His real name is Lhamo Thondup. Born in 1935 and “discovered” in 1937, he was given the name he now bears, Tenzin Gyatso. He became the political head of Tibet in 1950\. However, he left Tibet to establish a government\-in\-exile in 1959 when the Chinese took over that country. In 1989, the Dalai Lama won the Nobel Peace Prize. Most Buddhists consider Jesus to be an “enlightened master” but not the Son of God. During an interview with Christianity Today, the Dalai Lama said that Jesus had lived previous lives and His purpose was to teach a message of tolerance and compassion, to help people to become better human beings. And this is the primary problem with the Dalai Lama and all of Buddhism. While some aspects of the Dalai Lama’s message are undeniably positive, and while most Buddhists are indeed kind\-hearted, “good” human beings, their denial of the biblical Jesus infinitely outweighs any positive aspects of Buddhism. The Scriptures reveal that Jesus is God in human form, slain for the sins of the world (John 3:16\). Yes, Jesus taught compassion, but that was not the primary reason for His coming. Jesus came to provide salvation for all those who receive Him as Savior. Jesus died to pay the penalty for our sins. Jesus provides salvation for us because we are absolutely incapable of saving ourselves. Due to Buddhism’s explicit rejection of this truth, the Dalai Lama is a false prophet, and Buddhism is a false religion. On the most crucial of issues, the Dalai Lama is, sadly, not enlightened.
Is sleep paralysis the result of spiritual attack?	Answer Sleep paralysis can be a very scary thing. In it, you know you’re asleep, you try to wake up, but you can’t. It’s often accompanied by an irrational feeling of utter terror, and sometimes images of figures in black cloaks. Many cultures have developed supernatural explanations for sleep paralysis. In China, it’s called mèng yǎn, “ghost pressing on body.” In some Muslim countries, it’s associated with an evil djinn. In Africa, it’s called “the witch riding your back.” However, there is an entirely physiological explanation for the phenomenon known as sleep paralysis. As we fall asleep, our minds may enter a hypnagogic state. It’s what happens when the sleeper’s still\-aware mind is faced with dream images. As some people wake up, they experience a hypnopompic state, which is the dreaming mind faced with stimuli from the real world. In both cases, the dreams can seem very real, taking on a vivid, hallucinatory feeling. Often these images are of black smudges, which the confused mind interprets as human figures, sometimes called “shadow people.” The hallucinations can also take the form of sounds like a loud bang or a child’s cry. These episodes frequently begin with a falling feeling followed by a “hypnic jerk” where the body’s muscles violently contract. One of the scarier experiences with sleep paralysis is the inclusion of lucid dreaming and false awakening. The sleeper recognizes he’s asleep and tries to wake up. He opens his eyes in relief, but soon realizes he’s still asleep. This can go on for some time, sometimes resulting in an actual awareness of his real surroundings—the pressure of the covers, the light of the room beyond his eyelids—but still the inability to fully waken. That awareness can slip away again, returning the sleeper to the hallucinations. Muscle paralysis in sleep is a necessary thing. People who act out their dreams on a regular basis are prone to accidental injury—even jumping out of windows. Knowing that you’re asleep and paralyzed, however, can be frightening. You tell yourself to open your eyes, just to get caught in another false awakening. One theory is that sleep paralysis affects the larger parts of the body more completely. You can try to wake up by wiggling your toes or fingers. It’s also possible to pray during this time. This will often give comfort that lets you fall back into unconsciousness. You may be able to avoid sleep paralysis by getting sufficient rest and avoiding drugs and alcohol. In probably the vast majority of cases, sleep paralysis is just a quirk in a person’s REM cycle, not a spiritual attack. At the same time, there is no denying that demons can and do attack us. It seems plausible, then, that demons can and do attack us while we sleep. In the Gospels, several instances of demonic attack involved clear physical symptoms. So, it is possible that a demonic attack could result in symptoms resembling sleep paralysis. Whatever the case, we have a God who watches over us, whether we are awake or asleep (1 John 4:4\). “In peace I will both lie down and sleep, For You alone, O LORD, make me to dwell in safety” (Psalm 4:8\).
Witnessing to Hindus – what is the key?	Answer The problem with witnessing to [the Hindu](hinduism.html) is that he sees himself as a believer. While trying to witness to a Hindu, we must remember that we are involved in spiritual warfare that can only be won by sincere and focused prayers. So that is the place to begin. Pray regularly for the one to whom we are trying to present Christ. Because his beliefs about God and man are diametrically opposed to what we are trying to present from the Bible, our words often convey a totally different concept to his mind, and therefore one has to be extra careful that we are communicating to him properly. To a Hindu, the word God does not communicate much because, to him, everything, visible and invisible, is god or manifestations of god. To him, god is an unknowable and unknown force and not a person. We might say that the Hindu calls nature “god.” So, to begin by telling a Hindu that God loves him does not make much sense, as he himself is a part of god! Another thing to remember, as we try to reach Hindus with the gospel, is that the word Christian is a grossly misunderstood word by our Hindu friends. To them Christian equals “beef eater,” and that is an obnoxious thing to them. Cow is one of their favorite gods, and to eat beef is one the most offensive things a Hindu can conceive of. So, in trying to reach a Hindu for Christ, never introduce yourself as a “Christian.” Rather, you can introduce yourself and say, “I am a disciple of Christ, and I wish to introduce my ‘Guru’ to you.” Then you will have a welcome hearing as Christ is accepted and venerated as a “Guru par excellence” by most Hindus. Probably the best place to begin is to talk about Jesus of Nazareth. To a Hindu, all avatars (incarnations of god) are mythical and non\-historical. But the Bible presents Jesus as a historical person who lived and died in a specific time and place, and historians confirm this. Much more than His life, the [resurrection of Christ](resurrection-Christ-important.html) must be emphasized, as there is nothing comparable in Hindu thinking at all. Thus we must present Christ as a unique person of history, indeed the creator God Himself, who came to settle the sin problem of humanity. His resurrection is the proof that He was indeed God in human form. To a Hindu, sin is a serious matter. He believes in transmigration of the soul so that the debt of sin can be paid back. In fact, the Puranas (Hindu religious books) say that a person has to be re\-born millions of times to pay back the negative karmas (actions) of one life. And there is no guarantee that in the next birth there is no sin at all. So, to a Hindu, moksha (salvation) is almost unattainable, even though one works very hard for it. The good news the Hindu needs to understand is that Christ paid the penalty for our sins, once for all time (Hebrews 7:27\) and that salvation is a free gift based on the work of Christ (Ephesians 2:8–9\). Moksha (salvation) to a Hindu is becoming lost in the “ultimate reality,” thus losing identity forever by becoming one with the ultimate reality. But the Bible talks about being with a personal God all through eternity, enjoying Him forever. This is something unique to biblical faith, and it must be presented as God’s own way for all men who will choose to live for Him here and now on earth. So each person has to decide where he/she will spend eternity. By coming to Christ, we can receive salvation as [a free gift](salvation-gift.html) by repentance and by faith based on His atoning work. May that be the portion of all Hindus, most of whom earnestly work toward getting moksha. May the Lord help them to see the truth of salvation by grace alone, through faith alone, in Christ alone.
How does the Cambrian Explosion fit within the framework of young-earth creationism?	Answer The earth’s crust consists of many layers of fossil\-bearing rock. It was once believed that the lowest layer of fossil\-bearing rock was the Cambrian and that Precambrian rock was totally devoid of any fossil remains. It is now known that there are actually some, though very few, primitive fossils in the Precambrian. But it is not until the Cambrian layer that we find a sudden burst of life. The “Cambrian Explosion” refers to the sudden appearance of most of the world’s known animal phyla, all within a very brief period of geological time (by the conventional standard). The sudden appearance of so many of the major innovations to the basic structures of known animal forms has always been somewhat problematic for Darwin’s theory of gradual innovation. But how does the Cambrian Explosion fit with the framework of young\-earth creationism? The old\-earth position is that the vast majority of earth’s strata represent long epochs of time, typically millions of years, and that the fossils found in the lower layers evolved before those found in the upper layers. The young\-earth position is that nearly all of the strata from the Cambrian period on up were deposited in relatively quick succession as the result of a catastrophic global deluge and subsequent natural disasters, and that the order in which fossils are found is a result of hydrological mechanics (hydrologic sorting for example, the phenomenon whereby dirt spontaneously settles into layers after being kicked up in water). The conspicuous presence of so many of the world’s known animal phyla in the bottom layer does not prove or disprove one position or the other. So young\-earth proponents rely on other physical evidences to make their case, including poly\-strata fossils (that is, fossils that pass through multiple strata), misplaced and missing fossils and strata, the lack of erosion between strata, the deficiency of bioturbation, undisturbed bedding planes, the limited extent of unconformities, soft\-sediment deformation, and well\-preserved surface features between layers, etc. There are, for example, plenty of out\-of\-place fossils. Sometimes rock layers containing what are thought to be older fossils are found above rock layers that contain what are thought to be younger fossils (the younger fossils should be on top). The solution for Darwinian geologists is to argue that the strata containing the misplaced fossils were shuffled out of order by some natural geological process. They then reorganize the discrepant fossils and rock layers logically using the assumed order in which the creatures were supposed to have evolved; i.e., this organism was supposed to have evolved before this one, so it goes here on bottom, while this organism was supposed to have evolved after this one so it goes here on top, etc. Darwinian biologists then turn around and use the evolutionary progression organized by the geologists as evidence for the evolutionary progression that the geologists used to organize the strata. This is, of course, circular reasoning. To summarize, each viewpoint, whether young\-earth creationism, old\-earth creationism, or Darwinian evolution, struggles somewhat with explaining the Cambrian Explosion. In no sense, though, is the Cambrian Explosion contradictory with young\-earth creationism. In fact, young\-earth creationism perhaps has the clearest explanation for the Cambrian Explosion, that of the global deluge. Whatever the case, the evidence for the Cambrian Explosion is no reason to doubt the veracity of Genesis’ account of creation (Genesis chapters 1\-2, 6\-8\).
Who was Saint Patrick and why do we celebrate St. Patrick’s Day?	Answer Patrick, whom almost everyone calls “Saint Patrick,” although he was never canonized by the Catholic Church, was born to a wealthy family in AD 387 in Kilpatrick, Scotland. His real name was Maewyn Succat. It was his extensive missionary work in Ireland for which Patrick is famous. During the thirty years of work there, he supposedly converted over 135,000 people, established 300 churches, and consecrated 350 bishops. Patrick died on March 17, 461\. For over a millennium, the Irish have celebrated St. Patrick’s Day on March 17\. History records that Saint Patrick, at age sixteen, was captured by Irish raiders and spent several years as a slave in Ireland. It was during this time that he learned the various rituals, customs, and language of Druids, and it was these people that he eventually evangelized. Patrick apparently had a dream in which God spoke to him, saying, “Your ship is ready.” Patrick was then able to escape Ireland by ship. Shortly thereafter, he experienced another dream in which he received a letter that was labeled the “voice of the Irish.” When he opened it, he heard the voices of all those whom he had met in Ireland begging him to return. Saint Patrick then returned to Ireland to tell people about Christ. Though the task was difficult and dangerous, he persisted and was able to build a strong foundation for Christianity. The Irish people were receptive to his teachings, especially in light of the fact that he was able to take several of their Celtic symbols and “[Christianize](Christianization.html)” them. The most well\-known of Patrick’s illustrations is the shamrock, a certain type of clover sacred to the Druids, which he used as a symbol of the Trinity. Each year millions of people celebrate St. Patrick’s Day. It is a national holiday in Ireland when people do not work but worship and gather with family. In the United States, the first St. Patrick’s Day parade was held in New York on March 17, 1762\. It consisted largely of Irish soldiers. Today, St. Patrick’s Day is celebrated by wearing green, which symbolizes spring as well as Irish culture. What started as a religious holiday has become a secular celebration of all things Irish. Neither Saint Patrick nor St. Patrick’s Day is mentioned in Scripture. While we would strongly disagree of some aspects of theology that St. Patrick taught, the fact that around 1,600 years ago a man dedicated his life to proclaiming the gospel, resulting in tens of thousands coming to faith in Christ, is most definitely worth celebrating (Luke 15:7–10\).
What was the tabernacle of David?	Answer The Hebrew word translated “tabernacle” is ohel, which means “a tent (as clearly conspicuous from a distance): a covering, (dwelling) (place), home, tabernacle, tent.” There are three main references to the tabernacle (or tent) of David: Isaiah 16:5, Amos 9:11, and Acts 15:16, in which the apostle James repeats the passage from Amos. The reference in Isaiah 16:5 refers to the tabernacle of David prophetically, pointing to One from the line of David who will someday sit on the throne and rule over all. This is referring to Jesus. That leaves two other references to the tabernacle of David. In Acts 15:16, while speaking to the Jews, James uses Amos 9:11 to give credence to the recent conversion of the Gentiles in the early church. Many Jews were objecting to this because there was uncertainty as to how the Gentiles were to now keep the Law of Moses. The essential argument from Peter’s earlier experience with Cornelius, a Gentile, was that God was also calling Gentiles to Himself. The apostles were not to put on the Gentiles a burden that no one could ever keep (i.e. [the Law of Moses](Mosaic-Law.html)). From James’ words alone, it is clear that God’s promise through the prophet Amos—that He would “build again the tabernacle of David”—was related to what He was just then beginning to do, namely, visiting the Gentiles to take out from among them a people for His Name. After rehearsing what Simon Peter had just told the Jerusalem Christians—that God had chosen Peter as the instrument whereby He, for the first time, opened the way of salvation to the Gentiles—James plainly declared that God’s visitation of the Gentiles agreed with the words of the prophets (in general) and Amos (in particular). The “tabernacle” referred to in Acts 15:16, then, is the house of God open to all, both Jew and Gentile, who seek Him in order to worship in truth. Amos 9:11 says, “In that day will I raise up again the tabernacle of David, that is fallen.” There seems to be reference here to a restoration of the Jewish nation to spiritual life in the end times. There might also exist, during that end time, or into the 1,000\-year reign of Christ, a tabernacle like the one during David’s day. During David’s time the tabernacle (or tent) housed the [Ark of the Covenant](ark-of-the-covenant.html) and was a precursor to [the temple](Solomon-first-temple.html) that Solomon would build. The temple was a rectangular house of worship made with elaborate design. Its presence and functionality, with priests, was a sign of God’s favor and presence. When Israel fell away from following the commandments of the Old Covenant, the temple was desecrated and needed to eventually be rebuilt, as described in the book of Ezra.
Why are Mormons/LDS so interested in genealogies?	Answer Many do not know that one of the biggest influences in the recent genealogy craze is the Church of Jesus Christ of Latter Day Saints (LDS), also known as the Mormons. The LDS interest in genealogies is connected to their belief in and practice of “[baptism for the dead](baptism-dead.html).” The LDS church believes that several ordinances, including baptism, must be fulfilled for a person to be saved (Doctrine and Covenants 84:19\-21\). The LDS church also teaches that members in good standing can fulfill these ordinances in the place of ancestors who have passed on without the opportunity to do so (Doctrine \& Covenants 124:93\). The church says that, once the ordinances are fulfilled and the person accepts the gospel of Jesus Christ (even if heard and accepted after death), he or she can move on to a higher kingdom (Doctrine \& Covenants 76\). LDS members use genealogy to discover who their ancestors are and fulfill the covenants in their stead. These beliefs are faulty in several ways. First, there is only one way to salvation, and that is through faith in the Lord Jesus Christ. Ordinances and sacraments are works, and therefore, not required (Ephesians 2:8–9\). Second, no person can earn the salvation of another. “So faith comes from hearing, and hearing by the word of Christ” (Romans 10:17\). It does not come by someone else being baptized or completing ordinances in your name. There is nothing wrong with studying genealogies. Jesus’ ancestry is given in Matthew 1 and Luke 3\. But once a person has passed on, his chance to come to a saving relationship with Christ is over. (Editor’s note: many of the references in our articles on Mormonism are Mormon publications, such as Mormon Doctrine, Articles of Faith, Doctrines of Salvation, History of the Church, Doctrine and Covenants, and so forth. Others are from the Book of Mormon itself, e.g., books such as 1 Nephi, 2 Nephi, and Alma.)
What is an alabaster box?	Answer The Bible speaks of an alabaster box in two separate incidents involving women who brought ointment in the box to anoint Jesus. The Greek word translated “alabaster box” in the KJV, as well as “flask,” “jar” and “vial” in other translations, is alabastron, which can also mean “perfume vase.” The fact that all four gospels include a similar but not identical account (with three of the passages mentioning an alabaster box of ointment) has given rise to a certain amount of confusion about these incidents. Matthew 26:6–13 and Mark 14:3–9 describe the same event, which occurred two days before Passover (Matthew 26:2 and Mark 14:1\) and involved an unnamed woman who entered the home of [Simon the leper](Simon-the-leper.html). Both passages mention an alabaster box, and both say that the unnamed woman anointed Jesus’ head. John 12:1–8 seems to speak of a different, yet similar event, which took place six days before Passover (John 12:1\) in the home of Martha. Here, an alabaster box is not mentioned, but the name of the woman who anointed Jesus is: [Mary](life-Mary-Bethany.html), Martha’s sister. The incident in Matthew and Mark and the incident in John all took place in Bethany, but on different days. Also, Mary is said to have anointed Jesus’ feet, but no anointing of His head is mentioned. Jesus defends Mary’s action against the criticism of Judas, saying, “It was intended that she should save this perfume for the day of my burial” (John 12:7\). A third anointing of Jesus (the first, chronologically), described in Luke 7:36–50, took place in the house of [Simon the Pharisee](Simon-the-Pharisee.html) rather than the house of Simon the leper. This event occurred in Galilee, not Bethany, about a year before the crucifixion (Luke 7:1, 11\). Luke mentions an alabaster box (verse 37\). The woman on this occasion was forgiven of many sins, but her name is not given. Like Mary, the sinful woman anointed Jesus’ feet with the perfume. She comes to Jesus weeping and showing loving worship to the One who forgave her of her sins. The similarities these three incidents share have caused some confusion, but the differences are significant enough to warrant viewing them as separate events. In two of the incidents, the gospel writers mention the presence of an alabaster box. Alabaster was a stone commonly found in Israel. It was a hard stone resembling white marble and is referred to as one of the precious stones used in the decoration of Solomon’s temple (1 Chronicles 29:2\). In the Song of Songs, the beloved man is described as having legs like “alabaster columns” (ESV) or “pillars of marble” (NIV, KJV). So the container the women used to carry their perfumed oil was made of a white, marble\-like substance. Ointment, oils, and perfumes used to be put in vessels made of alabaster to keep them pure and unspoiled. The boxes were often sealed or made fast with wax to prevent the perfume from escaping. Alabaster was a beautiful substance and strong enough to keep the oil or perfume completely contained until the time of its use.
What do creationists believe about natural selection?	Answer Natural selection is considered to be the survival of the fittest and is often confused with evolution. But far from being proof for evolution and against creationism, natural selection is quite a reasonable and “God\-given” process whereby we observe a certain genotype (the genetic makeup of an organism or group of organisms) that has pre\-existed and has gradually adapted to one particular environment. Genes that are pre\-existent are those genes that have always been there but certain environmental factors behave as a selection pressure that weeds out other genetic traits that are unsuitable. Hence, those that carry unsuitable genotypes are eventually removed from the gene pool. The best example of natural selection in a modern\-day environment is the peppered moth, Biston betularia. This moth has adapted through changes in genotype— not the result of random or spontaneous mutation, as evolutionists would prefer—to having two different appearances or “traits” within that species. The peppered variety live in the country on surfaces covered in lichen. Their “peppered” appearance has developed so as to appear invisible to birds. In the cities, where there is more pollution, the surfaces are darker, and the melanic form dwells there. These two types are of the same species, but environmental factors have predisposed a “selection” pressure on each type, so that only one type exists in each particular environment. Clearly, the peppered moth types were rapidly spotted in the towns, by birds and other predators, and so were easy prey. However, within the pool there were a small number which were dark and less visible and survived to be able to pass on their traits, which in time led to a “gene pool” of predominantly dark moths. The environment only has an indirect effect; the provision of one particular allele leads to the selection of one favorable genotype. This genotype is permitted the survival of the fittest. It is because natural selection favors “pre\-existent” genetic traits in any particular environment or situation that enables creationists to agree with the process. Clearly, there are many arguments against evolution, but the very fact that natural selection permits the expression of genetic material that may have never been manifested, due to the effects of being recessive or being diluted due to other, stronger traits, suggests that God has provided the means for survival in changing environments. If anything, natural selection would have been more prevalent after the flood due to the rapid change in climatic conditions. Despite all the consequences that the Fall brought into creation, the Most High had the wonderful ability to foresee the need for a process that would ensure the continuing survival of life on earth, for which He continues to care (Psalm 24:1; Job 12:7\-9\).
Are we supposed to let go and let God?	Answer “Let go and let God” is a phrase that cropped up some years ago and still enjoys some popularity today. Actually, the Bible never tells us to “let go and let God.” In fact, there are so many commandments about what we are to do that it completely contradicts the way most people interpret “let go and let God.” The popular idea of “letting go” is to adopt a sort of spiritual inertia wherein we do nothing, say nothing, feel nothing, and simply live, allowing circumstances to roll over us however they may. The Christian life, however, is a spiritual battle which the Bible exhorts us to prepare for and wage diligently. “Fight the good fight of faith” (1 Timothy 6:12\); “Endure hardship . . . like a good soldier of Christ Jesus” (2 Timothy 2:3\); “Put on the full armor of God so that you can take your stand against the devil’s schemes” (Ephesians 6:11\). Letting go, in the sense of sitting back and watching events unfold however they may, is not biblical. Having said that, though, we have to understand that the things we are to do, we do by the power of God and not on our own steam. The truth is that working at “letting go” is just as much as an effort\-filled work as anything else we try to do for God and not nearly as easy to do as some things. So let’s look at the Christian life and see exactly what we are to do. To begin with, Jesus was clear that, apart from Him, we can do nothing (John 15:5\). The truth being imparted here is that we can do nothing of eternal value apart from Christ and the power of the indwelling Holy Spirit. We can do lots of “stuff” and assume we’re doing it for God, but if we are doing it on our own power, we get the credit, and there is little or no eternal value to it. The picture of the vine and the branches in John 15 is very appropriate. Christ is the vine; we are the branches. Everything branches need to bring forth fruit comes from the vine—water, nutrients, the genetic material of life itself—while nothing is provided by the branches. The branches are simply something to hang the fruit on. The same is true of the Christian life. We are a conduit through which Christ displays His (not our) fruit. So what has all this to do with “letting go”? Many people believe that, if we are truly in a state of “letting go,” we will be able to cease from striving and struggling. But Jesus said that we are to “strive” to enter the narrow gate to eternal life (Luke 13:24\), not to sit by and wait to die so we can gain heaven. By striving, He means that we should be diligent, active, and earnest and that we should make every effort to overcome our sinful tendencies, in order to prove that we are truly His children. We are also to strive to do the work of the kingdom, whatever form that takes in our lives. This is the reason He gives us spiritual gifts, so that we can edify one another and bring glory to Him. Furthermore, when we struggle, we assume the problem is that we are not letting go and letting God. The reality is that we struggle for a variety of reasons. One is that we have a weak faith. We just don’t have enough confidence in God to rest in the reality of His nature and have the peace that comes with a strong faith in Him. For instance, when trials come or we experience illness, financial ruin, or the death of a loved one, do we really believe that “God works all things together for good for those who love God and are called according to His purpose” (Romans 8:28\)? If we don’t know God intimately, it’s very hard to trust that He is working all things together for good. But if we do know Him, if we have spent time digging into His Word and meditating on His works and His nature, we have faith in His plan and purposes, His love for us, His sovereign control over all circumstances in life, and we rest in the “peace that passes all understanding” (Philippians 4:7\). But if we don’t know Him, we will always struggle against life’s hard circumstances. On the other hand, there is a positive reason for struggling—it is good for us and is God’s plan to grow and mature us into the people He wants us to be. Struggles are just one of the ways He strengthens us for the hard things life throws at us. Each one enables us to be stronger and better able to handle the next one. Trials are designed to show us and others that our faith is real. “Your faith will be like gold that has been tested in a fire. And these trials will prove that your faith is worth much more than gold that can be destroyed. They will show that you will be given praise and honor and glory when Jesus Christ returns” (1 Peter 1:7\). In Christ, we can face the trials of life with grace and good humor and complete faith that whatever God has for us is ok. This comes from years of walking with Him, trial upon trial, struggle upon struggle.
Why is the love of money the root of all kinds of evil?	Answer The apostle Paul, in his first letter to his young disciple, Timothy, had this to say: “For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs” (1 Timothy 6:10\). Now this verse is often misquoted as saying, “Money is the root of all evil.” Notice how “money” is substituted for “love of money” and “the root of all evil” is substituted for “a root of all kinds of evil.” These changes, while subtle, have an enormous impact on the meaning of the verse. The misquoted version (“money is the root of all evil”) makes money and wealth the source (or root) of all evil in the world. This is clearly false. The Bible makes it quite clear that sin is the root of all evil in the world (Matthew 15:19; Romans 5:12; James 1:15\). However, when we reflect upon the correct citation of this verse, we see that it is the love of money, not money itself, that is a source of all different kinds of trouble and evil. Wealth is morally neutral; there is nothing wrong with money, in and of itself, or the possession of money. However, when money begins to control us, that’s when trouble starts. With that said, let’s consider the question before us: Why is the love of money a root of all kinds of evil? To help us answer this, we must look at the passage in its greater context. Near the end of the letter (1 Timothy 6:2–10\), Paul is exhorting Timothy regarding the need to “teach and urge these things” to his congregation, “these things” referring back to earlier material in the epistle. Paul then warns Timothy about false teachers who will seek to warp and pervert the content of sound doctrine for their own greedy gain (verses 3–5\). Now notice what the apostle says at the end of verse 5: “Imagining that godliness is a means of gain.” These false teachers do what they do for the fame and notoriety they achieve, along with the financial rewards it brings. Paul wants to steer Timothy away from that trap. In doing so, he tells him the real source of “great gain;” namely, godliness with true contentment (verse 6\). Contentment, in a biblical sense, is the recognition that we come into the world with nothing and that everything we have is a gift from God’s hands (verses 7–8\). Yet those who desire to be rich (i.e., those who have the “love of money”) are the ones who are led into temptation and fall into a snare (verse 9\). Paul concludes the passage by telling Timothy that the love of money leads to all sorts of sin and evil. Simple reflection on this principle will confirm that it is true. Greed causes people to do all sorts of things they wouldn’t normally do. Watch any number of TV courtroom dramas, and the crime under consideration is usually motivated by jealousy or greed, or both. The love of money is what motivates people to lie, steal, cheat, gamble, embezzle, and even murder. People who have a love for money lack the godliness and contentment that is true gain in God’s eyes. But the Bible makes an even stronger statement about the love of money. What we have discussed thus far simply describes the horizontal level of the love of money. In other words, we have only mentioned how the love of money can lead one to commit greater sins against his fellow man. But the Bible makes quite clear that all sin is ultimately against God’s holy character (Psalm 51:5\). We need to consider the vertical dimension to the love of money. In the [Sermon on the Mount](sermon-on-the-mount.html), Jesus said, “No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money” (Matthew 6:24\). This verse comes at the end of a passage in which Jesus tells us to “lay up treasures in heaven” (v. 19\). Here, Jesus likens a “love of money” to idolatry. He refers to money as a “master” we serve at the expense of serving God. We are commanded by God to have “no other gods” before the only true and living God (Exodus 20:3; the first commandment). Anything that takes first place in our lives other than our Creator God is an idol and makes us guilty of breaking the first commandment. Jesus had much to say about wealth. His most memorable conversation about money is His encounter with the rich young ruler (Matthew 19:16–30\). The young man asks Jesus what he must do to obtain eternal life, and Jesus tells him to follow the commandments. When the man tells Jesus that he has done all that, Jesus tests his ability to obey the first commandment and tells him to sell all his possessions and give it to the poor and to follow Him. The young man couldn’t do this; his wealth had become an idol—it was his master! After this encounter, Jesus turns to His disciples and says, “Truly, I say to you, only with difficulty will a rich person enter the kingdom of heaven. Again I tell you, it is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God” (Matthew 19:23–24\). This is a hard saying, especially for 21st\-century people living in North America. Jesus is saying that wealth is one of the biggest obstacles to coming to faith in Christ. The reason is obvious: wealth becomes a slave master in our lives and drives us to do all sorts of things that drive us further and further away from God. The good news is that what is impossible for man, entering into the Kingdom of God, is possible with God (Matthew 19:26\).
How can I learn to trust that God is in control?	Answer Before we can learn to trust that God is in control of all of life’s circumstances, we have to answer four questions: Is God really in control? How much control does He have? If He is not in complete control, then who/what is? How can I learn to trust that He is in control and rest in that? Is God really in control? The concept of the control of God over everything is called the “sovereignty” of God. Nothing gives us strength and confidence like an understanding of the sovereignty of God in our lives. God’s sovereignty is defined as His complete and total independent control over every creature, event, and circumstance at every moment in history. Subject to none, influenced by none, absolutely independent, God does what He pleases, only as He pleases, always as He pleases. God is in complete control of every molecule in the universe at every moment, and everything that happens is either caused or allowed by Him for His own perfect purposes. “The LORD of hosts has sworn, saying, ‘Surely, as I have thought, so it shall come to pass, And as I have purposed, so it shall stand’” (Isaiah 14:24\). Nothing is random or comes by chance, especially not in the lives of believers. He “purposed” it. That means to deliberately resolve to do something. God has resolved to do what He will do, and nothing and no one stands in His way. “I make known the end from the beginning, from ancient times, what is still to come. I say: My purpose will stand, and I will do all that I please” (Isaiah 46:10\). This is our powerful, purposeful God who is in control of everything. That should bring us great comfort and help to alleviate our fears. But exactly how much control does God have? God’s total sovereignty over all creation directly contradicts the philosophy of [open theism](open-theism.html), which states that God doesn’t know what’s going to happen in the future any more than we do, so He has to constantly be changing His plans and reacting to what the sinful creatures do as they exercise their free will. God isn’t finding out what’s going to happen as events unfold. He is continuously, actively running things—ALL things—here and now. But to think He needs our cooperation, our help, or the exercise of our free will to bring His plans to pass puts us in control over Him, which makes us God. Where have we heard that lie before? It’s a rehash of Satan’s same old lie from the Garden—you shall be like God (Genesis 3:5\). Our wills are only free to the extent that God allows us that freedom and no farther. “All the peoples of the earth are regarded as nothing. He does as he pleases with the powers of heaven and the peoples of the earth. No one can hold back his hand or say to him: ‘What have you done?’” (Daniel 4:35\). No one’s free will trumps the sovereignty of God. Some people find it appealing to think that Satan has control over a certain amount of life, that God is constantly revising His plans to accommodate Satan’s tricks. The book of Job is a clear illustration of just who has the sovereign power and who doesn’t. Satan came to God and, in effect, said, “Job only serves you because you protect him.” So God gave Satan permission to do certain things to Job but no more (Job 1:6–22\). Could Satan do more than that? No. God is in control over Satan and his demons who try to thwart God’s plans at every step. Satan knew from the Old Testament that God’s plan was for Jesus to come to the earth, be betrayed, crucified and resurrected, and provide salvation for millions, and if there was any way to keep that from happening, Satan would have done it. If just one of the hundreds of prophecies about the Messiah could have been caused by Satan to fail to come to pass, the whole thing would have collapsed. But the numbers of independent, “free will” decisions made by thousands of people were designed by God to bring His plan to pass in exactly the way He had planned it from the beginning, and Satan couldn’t do a thing about it. Jesus was “delivered by the determined purpose and foreknowledge of God” (Acts 2:23\). No action by the Romans, the Pharisees, Judas, or anyone else kept God’s plan from unfolding exactly the way He purposed it from before the foundation of the world. Ephesians 1 says we were chosen in Him before the world was even created. We were in the mind of God to be saved by faith in Christ. That means God knit together Satan’s rebellion, Adam and Eve’s sin, the fall of the human race, and the death and crucifixion of Christ—all seemingly terrible events—to save us before He created us. Here is a perfect example of God working all things together for good (Romans 8:28\). Unlimited in power, unrivalled in majesty, and not thwarted by anything outside Himself, our God is in complete control of all circumstances, causing or allowing them for His own good purposes and plans to be fulfilled exactly as He has foreordained. Finally, the only way to trust in God’s sovereign control and rest in it is to know God. Know His attributes, know what He has done in the past, and this builds confidence in Him. Daniel 11:32b says, “The people who know their God shall be strong, and carry out great exploits.” Imagine that kind of power in the hands of an evil, unjust god. Or a god that really doesn’t care about us. But we can rejoice in our God’s sovereignty, because it is overshadowed by His goodness, His love, His mercy, His compassion, His faithfulness, and His holiness. But we can’t trust someone we don’t know, and there is only one way to know God—through His Word. There is no magic formula to make us spiritual giants overnight, no mystical prayer to pray three times a day to mature us, build our faith, and make us towers of strength and confidence. There is only the Bible, the single source of power that will change our lives from the inside out. But it takes effort, diligent, everyday effort, to know the God who controls everything. If we drink deeply of His Word and let it fill our minds and hearts, the sovereignty of God will become clear to us, and we will rejoice in it because we will know intimately and trust completely the God who controls all things for His perfect purpose.
Who was Philo of Alexandria?	Answer Philo of Alexandria, sometimes known as Philo Judaeus, was a first\-century philosopher who was born sometime between 15–30 BC in Alexandria, Egypt. A member of the Jewish Diaspora, he was raised with a Jewish and Greek education, giving him an impressive status in a non\-Jewish city like Alexandria. Biblical tradition has it that Philo’s nephew Marcus married Bernice, daughter of [Herod Agrippa I](Herod-Agrippa-I.html) (Acts 25:13, 23; 26:30\). In his work The Contemplative Life, Philo mentions being involved with a monastic Jewish sect at Lake Mareotis. In the second fragment of On Providence, Philo comments that he was at the “city of Syria, on the sea shore, Ascalon by name. . . . I was there, at the time when I was on my journey towards the temple of my native land for the purpose of offering up prayers and sacrifices therein.” This occurred before another important episode in Philo’s life, encountering Roman emperor Caligula (sometimes known just as Gaius) in AD 39 (Against Flaccus and The Embassy to Gaius). This was because he was chosen by a Jewish embassy to confront the emperor in the wake of Caligula’s introduction of his statues in Jewish synagogues. In Josephus’ Antiquities of the Jews (18\.8\.1\), the well\-known Jewish historian notes that “Philo, the principal of the Jewish embassage, a man eminent on all accounts, brother to Alexander the alabarch, and one not unskillful in philosophy, was ready to betake himself to make his defense against those accusations; but Gaius prohibited him, and bid him begone; he was also in such a rage, that it openly appeared he was about to do them some very great mischief. So Philo being thus affronted, went out, and said to those Jews who were about him, that they should be of good courage, since Gaius’s words indeed showed anger at them, but in reality had already set God against himself.” Later rumors have Philo meeting the apostle Peter ([Eusebius’](Eusebius-of-Caesarea.html) Ecclesiastical History Book II, Chapter XVII), while Christian commentators such as [Jerome](Saint-Jerome.html), Cassiodorus, and Isidore of Seville believed that the mysterious author of the apocryphal The Wisdom of Solomon may have been Philo. But this theory is little more than speculation. Despite there being much information on Philo’s life, there appears to be no information on his death (which tradition suggests occurred in AD 50\), so one can only speculate a natural death or death by the hands of Rome. It is during Philo’s earlier years that his interest and knowledge of [Stoic](Stoicism-Stoic.html) and [Platonic](Plato-Platonism.html) thought grew and began to construct, what he declared, a clearer understanding of the Septuagint (being the Greek translation of the Hebrew Bible). Philo believed it was a history of his people and God that demanded the reader to perform an allegorical interpretation. Philosophy was an important aspect of Philo’s train of thought, becoming a tool with which he established a clearer interpretation of the theology that both he and his ancestors had been a part of for several centuries. During an allegorical reading of the Septuagint, Philo’s fundamental interpretation was that Hebraic Scriptures and Greek philosophy were not only compatible, but revealed the superiority of Jewish ethics. For Philo did not believe that all the stories in the Septuagint were literally real, but were constructed in the same manner as Greek texts such as The Iliad and The Odyssey. Since Philo wrote several books, we can formulate several major doctrines that emerge from the body of his work. One would be the doctrine of Moses, in which it is evident that Philo regards Moses as not only a real historical figure who wrote the first five books of the Old Testament, but a heavenly figure because of his role in distributing the Law to the Jewish people directly from God. Philo wrote a considerable amount on Moses and interpreted him as the ultimate philosopher from which all philosophy, in particular Greek, originated. Another would be the doctrine of Creation, in which Philo enforces biblical creationism in a Greek context. Philo planted the seeds of what would later evolve into the concept of creation ex nihilo, a concept implicitly stated in Hebrews 11:3\. Then there was the doctrine of the logos. In reading the way God dictates in Genesis 1 (in particular saying “us” in Genesis 1:26\) and foreshadowing John 1 in which the “Word” (the Greek being logos), Philo is adamant that creation was created by logos, which, while a part of God’s being, is individualistic. Although his celebrated idea of logos was not entirely new, Philo personified the term. Philo believed that logos made God known, as cited in Questions in Exodus 25\.22\. The doctrine of man is also evident. Philo was not adverse to dualism and the idea that man’s material and immaterial natures were conclusive (as also believed by Plato) and that through God this union will be peaceful and was intentional. This also enforces the conclusion that, as the serpent in Eden corrupted the physical, mankind’s focus should be on the spiritual (and intellectual) relationship with God. It is somewhat difficult to assess Philo’s importance in a contemporary context as today, few mainstream Christians have heard of him. Perhaps the greatest contribution to Christian theology Philo made, in addition to being such a prominent Jewish biblical scholar in the emerging West, is that he was one of the first to initiate a strong allegorical reading of Scripture. While not all Scripture is to be read in this manner, there is clear allegory in many books from the Old and New Testament (from Daniel to Revelation), and Philo was one of the first to emphasize this approach and to be wary of reading everything literally. This technique of exegesis was unique for its time, and Philo could be declared one of the first Bible commentators ever in history. In fact, his allegorical approach to Scripture later influenced Christian theologians such as Clement, Origen, and Didymus the Blind. His allegorical readings of the Old Testament set the stage for future theologians to consider non\-literal readings of the texts, and, while Christianity today may dispute some of Philo’s interpretations, his approach did highlight the implicit nature of the biblical texts and helped pioneer biblical criticism.
What does the Bible say about strength?	Answer The word strength and its derivatives are mentioned over 360 times in the Bible, applying to both natural and supernatural strength. The Greek word katei means “power, strength, might.” In the Bible, strength is often linked to God’s power. Believers are to “be strong in the Lord and in his mighty power” (Ephesians 6:10\). The unlimited power of Christ is the source of strength for those who belong to Him. According to the Bible, what strength we have is not our own. It ultimately comes from God. “Let not the wise boast of their wisdom or the strong boast of their strength . . . but let the one who boasts boast about this: that they have the understanding to know me, that I am the Lord” (Jeremiah 9:23–24\). No matter how strong we think we are, “the flesh is weak” (Mark 14:38\). Left to our own devices, we will fall into temptation and fail in any worthy endeavor. The weakness inherent in human nature is why the Bible commends us to the strength of the Lord. Christ’s “power is made perfect in weakness” (2 Corinthians 12:9\). As we learn to rely on God’s strength instead of our own, we gain new heights: “The Sovereign LORD is my strength; he makes my feet like the feet of a deer, he enables me to tread on the heights” (Habakkuk 3:19\). The Lord gives His children strength to minister to others (1 Timothy 1:12; 1 Peter 4:11\), strength to face persecution (2 Timothy 1:8\), and strength to overcome death (1 Corinthians 15:57\). God’s strength in the Bible is readily seen in many of His works. He created the world and all that is in it with the power of His word. He parted the Red Sea, caused the sun to stand still, raised the dead, and performed many other great and glorious deeds. “Praise him for his acts of power” (Psalm 150:2\). The one “who watches over Israel will neither slumber nor sleep” (Psalm 121:4\), because the God of all power needs no rest. The Bible places an emphasis on God’s strength in our [salvation](questions_salvation.html). Man can in no way save himself. Only God can save. Paul makes this abundantly clear: “For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God—not by works, so that no one can boast” (Ephesians 2:8–9\). These two verses are the most forceful summary of the dynamics of salvation found anywhere in the Bible. They help us to understand the contrast between man’s total helplessness and God’s insuperable strength. “God alone . . . has the power to save or to destroy” (James 4:12, NLT). The Bible illustrates God’s strength to save in the story of [Gideon](life-Gideon.html). The Israelites were facing a Midianite army described as “thick as locusts” with “camels as numerous as the grains of sand on the seashore” (Judges 7:12\). Gideon mustered his troops, and they numbered 32,000\. God said that was too many, and Gideon reduced them to 10,000 (Judges 7:2–3\). Still too many, God said, and He reduced Gideon’s forces to a mere 300 men (verses 7–8\). God had stated His purpose in paring the Israelite army down to almost nothing in verse 2: “You have too many men. I cannot deliver Midian into their hands, or Israel would boast against me, ‘My own strength has saved me.’” In the end, the Midianites are routed, God is glorified, and Israel is saved. The salvation came not through human strength but solely through the strength of the Lord working through men of faith. Our strength is found in Christ—in our having a vibrant, dynamic relationship with Him. It is Christ who empowers us to do whatever is necessary to accomplish God’s will: “I can do all things through Christ who strengthens me” (Philippians 4:13\). There is no other source that gives man the strength to overcome the world with its trials and temptations. The Bible says that our strength is, paradoxically, related to surrender: “Submit yourselves, then, to God. Resist the devil, and he will flee from you” (James 4:7\). We align ourselves with the strength of God through our total submission to Him; then we are able to withstand the wiles of the evil one. “Be strong in the Lord and in his mighty power. Put on the full armor of God, so that you can take your stand against the devil’s schemes” (Ephesians 6:10–11\). Those who rely on God’s strength from day to day will find in Him a never\-ending spring of energy: “Blessed are those whose strength is in you. . . . They go from strength to strength, till each appears before God in Zion” (Psalm 84:5, 7\). As God’s children, we are strengthened by His grace (Hebrews 13:9\), by our time spent in prayer (Luke 18:1\), and by the promise that God will reward our efforts (Galatians 6:9\). Many around us may grow weary and faint, but “those who hope in the LORD will renew their strength. They will soar on wings like eagles; they will run and not grow weary, they will walk and not be faint” (Isaiah 40:31\).
What are the Christian themes in The Lord of the Rings?	Answer The Lord of the Rings series is extremely popular, well\-written, and fascinating to millions of readers. With the creation of the movies, the series has reached millions more worldwide. Because the author, J. R. R. Tolkien, professed to be a Christian, many assume The Lord of the Rings is Christian\-themed or is in some way an allegorical presentation of Christianity. Typically, when a book or movie is said to contain Christian themes, it centers on a hero who imitates Christ in some behavior or decision. For example, Christ’s death provided atonement for sin, and in this way He redeemed men to Himself. Therefore, a hero in a book or movie who provides atonement for others through self\-sacrifice is said to be a “Christ\-type” hero. A good example of this would be in the book “A Tale of Two Cities” by Charles Dickens. One character goes to death in the place of another and delivers the famous line “Tis a far, far better thing I do than ever I have done before.” In this hero, Dickens is pointing out a Christian theme—that to be like Christ is the best thing a human can achieve. Many stories contain Christian ideals or morals, but because many morality tales can be compared to other “moral” religions, a story that is said to be specifically “Christian\-themed” must center on a Christ\-type hero. Christianity is the only religion that proclaims man to be entirely lost without God’s intervention, and no other religion contains a god who sacrifices his own life for men to redeem them from their lost state. These truths are specific to Christianity. Now, back to The Lord of the Rings. Is there a Christ\-type hero in The Lord of the Rings? If there is a hero who comes close, it is Samwise. He is indeed a very inspiring character. His selflessness, his devotion to his master, and his strength in resisting evil are all qualities that are seen in true, mature believers in Christ. So, Sam portrays a true Christian. But he is not a Christ\-type hero. In the end, he cannot save Frodo from himself. There is a vague sense of Providence that seems to guide Frodo, and an “evil power” that is present. The elves present an atmosphere of spirituality, and Tolkien creates a sort of religion or religious system with the “gods” of Middle Earth, such as Elbereth, Gilthoniel, etc., whom the characters pray to and draw on for strength. All of these things are simply a literary device Tolkien uses to draw the reader in and make Middle Earth seem a real and believable place. But the Christ\-type hero is not present in The Lord of the Rings. Even the wizard Gandalf is a guide and teacher, but his character is presented more along the lines of a guru than a Savior. Some might look to Gandalf’s “fall” in the mountains of Moria and consequent glorified return as pointing to Christ’s resurrection, and it is possible that Tolkien had the resurrection in mind while writing that part of the story. The difference between Christ’s resurrection and Gandalf’s is that Gandalf is not in control of what happens to him. The reader gets the impression that Gandalf is almost as surprised to be back in Middle Earth (and not dead) as the other characters are surprised to see him there. Also, his death and return do not affect the salvation of anybody else. In the end, he is always a helper, not a savior. Many religions, especially Eastern mysticism, contain this sort of “spirit guide” or guru who “strays out of thought and time.” Therefore, Gandalf is not a specifically Christian character in any sense. Tolkien’s association with the Catholic Church is most likely the source of his desire to include religion in his fantasy world and to make his good characters exhibit Christian morals and ideals. It is also important to remember that Catholicism tends to lean too heavily on the character and righteousness of men as an important element of their salvation. In that way, Tolkien’s story reflects his beliefs, and it could be said that The Lord of the Rings supports Catholic themes rather than Christian themes: man’s responsibility or duty, the importance of resisting temptation (the ring), the presence of a variety of heavenly intercessors between creature and Creator, etc. But there is one specifically Christian element that does not appear, and that is the redemption of evil men. According to the Bible, evil lives in the heart of man, but God redeems us, through Christ, from certain consumption by our evil nature (Romans 3:9–12; 5:7–9; 7:21–25; Ephesians 1:7\). According to these verses, if Tolkien’s intent was to accurately and biblically reflect Christianity in The Lord of the Rings, he would have included a Christ\-type hero who brings about the salvation (or turning from the evil side to the good side) of some of the evil characters. But this never occurs in The Lord of the Rings. Sauron, Saruman, the Orcs, Wormtongue—none are redeemed or changed. None. Good characters remain good; evil characters remain evil. But this is not the case in real life. All humans are evil, according to Romans 3:9–12\. All are in need of redemption. The only picture of a kind of redemption occurs in Theoden’s hall, but it is not truly a redemption because Theoden is simply a good king imprisoned by an evil spell cast by Saruman, not an evil king who repents and changes his ways. Even more ominously un\-Christian is the fate of Frodo. He fails in his quest and proves himself stained by evil, yet conspicuously absent is his absolution. No hobbit, man, or elf gives him relief from his obvious suffering in the years after his failure. He declines in health and eventually is taken away with the elves, but is never offered forgiveness or true restoration. If The Lord of the Rings was Christian\-themed, Frodo would have returned to the Shire, having found peace through forgiveness, and the lifting of his burden from a compassionate Christ\-type hero. Instead, he carries his own burden of guilt and sadness and separation from the “good” people, until he is taken over the sea. And even then, we are not assured that he is truly forgiven and forgetful of his sins. This is very different from the Bible’s description of heaven as a place where every tear is wiped away (Revelation 7:17b). Redemption and the changed life it imparts is the essence of Christianity and, because of this, it cannot truly be said that The Lord of the Rings is a Christian\-themed series.
What does the Bible say about necromancy?	Answer Necromancy is defined as the conjuring of the spirits of the dead for purposes of magically revealing the future or influencing the course of events. In the Bible, necromancy is also called “divination,” “sorcery” and “spiritism” and is forbidden many times in Scripture (Leviticus 19:26; Deuteronomy 18:10; Galatians 5:19\-20; Acts 19:19\) as an abomination to God. It is something that the Lord speaks very strongly against and is to be avoided as much as any evil. The reason for this is twofold. First, necromancy is going to involve demons and opens the one who practices it to demonic attack. Satan and his demons seek to destroy us, not to impart to us truth or wisdom. We are told that our “enemy the devil prowls around like a roaring lion looking for someone to devour” (1 Peter 5:8\). Second, necromancy does not rely on the Lord for information, the Lord who promises to freely give wisdom to all who ask for it (James 1:5\). This is especially telling because the Lord always wants to lead us to truth and life, but demons always want to lead us to lies and serious damage. The idea that dead people’s spirits can be contacted for information is false. Those who attempt such contact inevitably contact demonic spirits, not the spirits of dead loved ones. Those who die go immediately to heaven or hell—heaven if they believed in Jesus as Savior, and hell if they did not. There is no contact between the dead and the living. Therefore, seeking the dead is unnecessary and very dangerous.
What does it mean that Christians are not of this world?	Answer The phrase not of this world is found in John 18:36 where Jesus says that His kingdom is “not of this world.” The context of Jesus’ statement is His interrogation by [Pontius Pilate](Pontius-Pilate.html) during one of His trials. Pilate had summoned Jesus into the palace and, in trying to ascertain the charges against Him, basically asked Jesus to incriminate Himself. The conversation went like this: Pilate asked, “Are you the king of the Jews?” Jesus responded with a question of His own: “Is that your own idea, or did others talk to you about me?” “Am I a Jew?” Pilate replied. “Your own people and chief priests handed you over to me. What is it you have done?” Jesus said, “My kingdom is not of this world. If it were, my servants would fight to prevent my arrest by the Jewish leaders. But now my kingdom is from another place.” “You are a king, then!” said Pilate. Jesus answered, “You say that I am a king. In fact, the reason I was born and came into the world is to testify to the truth. Everyone on the side of truth listens to me” (John 18:33–37\). When Pilate asked Jesus if He was a king, Pilate was thinking of a political position and that Jesus was possibly guilty of sedition against Caesar. In saying that His kingdom is “not of this world,” Jesus denied that He was a king in that sense—and His words were proved by the lack of any subjects fighting to release Him (John 18:36\). But Jesus does not deny His kingship wholly; He has a [kingdom](kingdom-of-God.html), but it is “from another place” (John 18:36\). He says He had “come into the world” (John 18:37\), with the clear implication that He was from some place other than this world (cf. John 3:3\). His kingdom is heavenly and extends over the hearts and minds of His subjects. It does not originate in this world: “His royal power and state are not furnished by earthly force, or fleshly ordinances, or physical energies, or material wealth, or imperial armies” (The Pulpit Commentary, Vol. 17, Hendrickson Pub., 1985\). As His followers, Christians are members of His kingdom, which is “not of this world.” We know that “our citizenship is in heaven” (Philippians 3:20\). As a result, we “put aside the deeds of darkness and put on the armor of light” (Romans 13:12\). We wage spiritual battle, but “the weapons we fight with are not the weapons of the world” (2 Corinthians 10:4\). We “seek first his kingdom and his righteousness” (Matthew 6:33\). And we rest in the knowledge that our King gives us eternal life: “The world and its desires pass away, but whoever does the will of God lives forever” (1 John 2:17\). We are on earth for now, but our earthly lives are nothing but [a vapor](life-is-a-vapor.html) in comparison to eternity (James 4:14\). “This world in its present form is passing away” (1 Corinthians 7:31\). The sufferings and trials of this world are part of life. But, in remembering that we are “not of this world,” we know that such things are just for a little while (1 Peter 5:10\). The knowledge that we are not of this world gives Christians hope even in the darkest times (1 Peter 1:6 –9\). This broken place is not where we ultimately belong, and it is not where we will stay (Hebrews 13:14\). “We are receiving a kingdom that cannot be shaken” (Hebrews 12:28\). Christians, as part of Jesus’ kingdom, are not of this world. We have been adopted as heirs of heaven by God Himself, and that is where our citizenship is (Titus 3:7\). Until our King returns, we wait (Titus 2:13\), and we hope (Romans 5:5\), and we do what we can to bring others into the “not of this world” relationship with Jesus Christ.
What does it mean to be a slave to sin?	Answer Everyone is a slave in the spiritual sense. We are either slaves to sin, which is our natural state, or we are slaves to Christ. The writers of the New Testament willingly declared their status as slaves of Christ. Paul opens his letter to the Romans by referring to himself as a “slave of Jesus Christ” (Romans 1:1\) and his letter to Titus by calling himself a “slave of God” (Titus 1:1\). James opens his epistle the same way, “James, a slave of God and of the Lord Jesus Christ” (James 1:1\). Most translations say “servant” or “bond\-servant” in these passages, but the Greek word doulas means, literally, “slave.” In John 8:34 Jesus tells the unbelieving Pharisees, “Truly, truly, I say to you, everyone who commits sin is the slave of sin.” He uses the analogy of a slave and his master to make the point that a slave obeys his master because he belongs to him. Slaves have no will of their own. They are literally in bondage to their masters. When sin is our master, we are unable to resist it. But, by the power of Christ to overcome the power of sin, “You have been set free from sin and have become slaves to righteousness” (Romans 6:18\). Once we come to Christ in repentance and receive forgiveness for sin, we are empowered by the Holy Spirit who comes to live within us. It is by His power that we are able to resist sinning and become slaves of righteousness. Jesus’ disciples belong to Him and want to do the things that please Him. This means that the children of God obey Him and live in freedom from habitual sin. We can do this because Jesus has set us free from the slavery of sin (John 8:36\), and thus we are no longer under its penalty of death and separation from God. Romans 6:1–23 goes even further in this idea of a slave and his master. As Christians we aren’t to continue in habitual sin because we died to sin. Romans 6:4 says that since we have been buried and resurrected with Christ we are now able to walk in that newness of life, unlike the unbeliever who is still a slave to sin. Romans 6:6 goes on to say that, since we know that our old self was crucified with Him so that our body of sin might be done away with, we should no longer be slaves to sin. And Romans 6:11 says that we are to consider ourselves dead to sin and alive to God in Christ Jesus. We are commanded by God to not let sin reign in our bodies, obeying its lusts, but instead we are to present ourselves to Him as instruments of righteousness (Romans 6:12–14\). In Romans 6:16\-18 we’re told that we are slaves to the one we obey, either of obedience to sin or of obedience to righteousness. We are to be enslaved to God from whom we receive our gifts of sanctification and eternal life. We do this because the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord (Romans 6:23\). The apostle Paul, the author of Romans, goes on to say that he knows how difficult it can be to not live in sin because he struggled with that even after he became a follower of Christ. This is important for all Christians to know. While we’re now set free from the penalty of sin, we still live in the presence of sin while we’re alive on this earth. And the only way we can be free from the power of sin is by the power of the Holy Spirit who is given to believers at the moment we come in faith to Christ (Ephesians 1:13–14\), and this seals us in Christ as a pledge of our inheritance as God’s children. The presence of the Holy Spirit in our lives means that, as we grow in our faith and come to love God ever more each day, we’ll have the strength to resist sin more and more. Through the working of the Holy Spirit we are empowered to resist sin, not give in to its temptation, and live according to God’s Word. Habitual sins will become more abhorrent to us, and we’ll find ourselves not wanting to do anything that might hinder our fellowship with God. Romans 7:17—8:2 is a wonderful encouragement to believers because we’re told that, even when we do sin, there is no longer any condemnation because we are in Christ Jesus. And 1 John 1:9 reassures us that, when we do sin as Christians, if we confess our daily sins to the Lord, He is faithful and righteous and will cleanse us from them in order that we might continue to live in a right relationship with Him. Throughout the book of Ephesians, the apostle Paul encourages and exhorts us to walk as children of light , loving one another as Christ loved us, and to learn what is pleasing to the Lord and to practice it (Ephesians 2:1–10; 3:16–19; 4:1–6; 5:1–10\). In Ephesians 6:10–18 Paul shows us how to be strong in the Lord by putting on the full armor of God each day in order to be able to stand against the schemes of the Devil. When we commit ourselves as followers of Christ to grow and mature in our faith by reading and studying God’s Word each day and spending time in prayer with Him, we will find ourselves more and more able to stand in the power of the Holy Spirit and resist sin. The daily victories over sin that we have in Christ will encourage and strengthen us and demonstrate in a powerful way that we are no longer slaves to sin, but are instead slaves to God.
What does it mean to be “fishers of men”?	Answer The phrase “fishers of men” was spoken by Jesus when He was calling two of His disciples, [Simon Peter](life-Peter.html) and [Andrew](Andrew-in-the-Bible.html), to follow Him. “As Jesus walked beside the Sea of Galilee, he saw Simon and his brother Andrew casting a net into the lake, for they were fishermen. ‘Come, follow me,’ Jesus said, ‘and I will make you fishers of men.’ At once they left their nets and followed him” (Mark 1:16–18; see also Matthew 4:19\). The idea behind fishing is to know the fish you are looking for and attract it so you can make the catch. To catch a fish we must know what equipment to use, the habitat and depth of the water we are fishing in, as well as the kind of bait the fish will go after. After we understand everything we need for real fishing, then how do we relate that to being fishers of men? God asks us to make disciples of all nations (Matthew 28:18–20\). Just as we need equipment to be fishermen, we need equipment to be fishers of men. Putting on the armor of God is one way to be ready at all times with everything we need (Ephesians 6:10–18\). Especially important are the shield of faith with which we ward off the opposition from demonic forces who don’t want to see men saved by the gospel of Christ (v. 16\) and the sword of the Spirit, which is the Word of God (v. 17\). Without these two pieces of spiritual equipment, we will find fishing for men’s souls impossible. Not only must we have the armor of God as our equipment, but we must also know the fish we are trying to catch. Knowing the lost condition of the people around us will help us to understand that, no matter how good we are at fishing, we will never “catch” the fish on our own. No reasoned argument will convert the soul of a darkened mind, because “the god of this age has blinded the minds of unbelievers, so that they cannot see the light of the gospel of the glory of Christ, who is the image of God” (2 Corinthians 4:4\). But God can and frequently does penetrate the darkness with the glorious gospel, and He uses us to do it. He knows which “fish” are His; therefore, we are to seek His wisdom and His guidance on all our fishing expeditions. Prayer is essential. Lastly we must offer the only effective net—the gospel of Jesus Christ. To those who are perishing, the message of the cross is foolishness, but to us, it is the power of God (1 Corinthians 1:18\). The gospel message has the power to change lives, shine light into darkness, and deliver evil men from hell. There is power in no other message and no other “net” can catch the fish of God. “I am not ashamed of the gospel, because it is the power of God for the salvation of everyone who believes: first for the Jew, then for the Gentile” (Romans 1:16\). This was Jesus’ message to Peter and Andrew—follow Me, learn of Me, know and understand My mission and My message. Only then will you be able to be fishers of men.
What did the pillar of cloud by day and the pillar of fire by night signify (Exodus 13:21-22)?	Answer The pillar of cloud by day and the pillar of fire by night guided the Israelites during their exodus from Egyptian bondage. This allowed them to travel by day and by night. Exodus 13:21–22 explains that God gave them the pillar of cloud by day to lead them in the way He wanted them to go and the pillar of fire by night to give light. The pillar was not just symbolism but a real phenomenon. We have no way of knowing how God made the pillar, but it was obviously a miraculous event that God used to lead them for their forty years in the wilderness. During the day the pillar guided their journey. During the night it gave light and, no doubt, comfort. In addition to guidance for the Hebrews, the pillar was a testimony to other nations concerning God’s involvement with and protection of His people Israel. In Exodus 14:24 God troubled the Egyptians through the cloud, and Moses used this in Numbers 14:14 in his plea to God to not destroy the Hebrews because of their sin. God’s provision of the pillar was remembered in the prayer of the Jewish leaders in Nehemiah 9 as an instance of God’s care and provision for His people. Exodus 13:22 says, “Neither the pillar of cloud by day nor the pillar of fire by night left its place in front of the people.” The pillar is a picture of God’s faithfulness and a lesson to us that God never leaves nor forsakes His people. He reminds us of this in Hebrews 13:5–6, “Let your conversation be without covetousness; and be content with such things as you have: for he has said, I will never leave you, nor forsake you. So that we may boldly say, The Lord is my helper, and I will not fear what man shall do to me.”
Who are “the cloud of witnesses” mentioned in Hebrews 12:1?	Answer Hebrews 12:1 says, “Therefore, since we are surrounded by such a great cloud of witnesses, let us throw off everything that hinders and the sin that so easily entangles, and let us run with perseverance the race marked out for us.” Here the writer to the Hebrews exhorts all who profess faith in Jesus Christ, the “author and perfecter of our faith” (v. 2\), to do two things. First, we are to remove or put off any burden that keeps us from Christ\-likeness, especially sin because sin ensnares us and keeps us in bondage to itself. Second, we are to persevere, patiently enduring all things until we grow and mature in the faith. James reminds us that trials serve to strengthen our faith and bring us to maturity (James 1:2\-3\). Hebrews 12:1 is reminding us to persevere through those trials, knowing that, by God’s faithfulness, we won’t be overwhelmed by them (1 Corinthians 10:13\). So who are the “cloud of witnesses,” and how is it they “surround” us? To understand this, we need to look at the previous chapter, as evidenced by the word therefore beginning chapter 12\. Abraham, Isaac, Jacob, and the rest of the Old Testament believers looked forward with faith to the coming of the Messiah. The author of Hebrews illustrates this eloquently in chapter 11 and then ends the chapter by telling us that the forefathers had faith to guide and direct them, but God had something better planned. Then he begins chapter 12 with a reference to these faithful men and women who paved the way for us. What the Old Testament believers looked forward to in faith—the Messiah—we look back to, having seen the fulfillment of all the prophecies concerning His first coming. We are surrounded by the saints of the past in a unique way. It’s not that the faithful who have gone before us are spectators to the race we run. Rather, it is a figurative representation and means that we ought to act as if they were in sight and cheering us on to the same victory in the life of faith that they obtained. We are to be inspired by the godly examples these saints set during their lives. These are those whose past lives of faith encourage others to live that way, too. That the cloud is referred to as “great” indicates that millions of believers have gone before us, each bearing witness to the life of faith we now live.
What does the Bible say about anointing oil?	Answer Anointing oil, mentioned 20 times in Scripture, was used in the Old Testament for pouring on the head of the high priest and his descendants and sprinkling the tabernacle and its furnishings to mark them as holy and set apart to the Lord (Exodus 25:6; Leviticus 8:30; Numbers 4:16\). Three times it is called the "holy, anointing oil," and the Jews were strictly forbidden from reproducing it for personal use (Exodus 30:32\-33\). The recipe for anointing oil is found in Exodus 30:23\-24; it contained myrrh, cinnamon and other natural ingredients. There is no indication that the oil or the ingredients had any supernatural power. Rather, the strictness of the guidelines for creating the oil was a test of the obedience of the Israelites and a demonstration of the absolute holiness of God. A few New Testament passages refer to the practice of anointing with oil, and none of them offer an explanation for its use. We can draw our conclusions from context. In Matthew 6:17 Jesus mentions the everyday practice of anointing oneself with oil. In Mark 6:13 the disciples anoint the sick and heal them. In all four Gospels, a woman anoints Jesus as a sacrificial act of worship (Matthew 26:6–13; Mark 14:3–9; Luke 7:36–50; John 12:1–8\). In James 5:14 the church elders anoint the sick with oil for healing. In Hebrews 1:8–9 God says to Christ as He returns triumphantly to heaven, “Your throne, O God, will last for ever and ever,” and God anoints Jesus “with the oil of gladness.” Should Christians use anointing oil today? There is nothing in Scripture that commands or even suggests that we should use similar oil today, but neither is there anything to forbid it. Oil is often used as a symbol for the Holy Spirit in the Bible as in the [Parable of the Wise and Foolish Virgins](parable-ten-virgins.html) (Matthew 25:1\-13\). Christians have the Spirit who leads us into all truth and “anoints” us continually with His grace and comfort. “But you have an anointing from the Holy One, and all of you know the truth” (1 John 2:20\).
What is an epiphany?	Answer An epiphany is, generally speaking, a revelation. Beyond that, there are three different definitions for the word epiphany. Capitalized, the word Epiphany refers to a Christian feast day, observed primarily in the Eastern churches (the Balkans, Eastern Europe, Asia Minor, the Middle East, and Northeastern Africa). It occurs on January 6 and commemorates the visit of the [Magi](three-wise-men.html) to the Christ Child and the revelation of God the Son as a human being. A second definition of epiphany is “an appearance or manifestation, especially of a divine being.” [Theophanies and Christophanies](theophany-Christophany.html) are types of epiphanies. A theophany is a manifestation of God in the Bible that is tangible to the human senses. In its most restrictive sense, it is a visible appearance of God in the Old Testament period, often, but not always, in human form. Some Bible commentators believe that, whenever someone received a visit from “the angel of the Lord,” this was, in fact, the pre\-incarnate Christ. These appearances can be seen in Genesis 16:7–14; Genesis 22:11–18; Judges 5:23; 2 Kings 19:35; and other passages. While there are no indisputable Christophanies in the Old Testament, every theophany wherein God takes on human form foreshadows the [Incarnation](incarnation-of-Christ.html), when God took the form of a man to live among us as Emmanuel, “God with us” (Matthew 1:23\). A third definition of epiphany is “a usually sudden manifestation or perception of the essential nature or meaning of something, or an intuitive grasp of reality through something (such as an event) usually simple and striking.” It is also defined as “an illuminating discovery, realization, or disclosure or a revealing scene or moment.” For the Christian, the ultimate epiphany is the realization of our need for Christ as Savior and Lord. Many people come to Christ as a result of a traumatic event such as an accident or serious illness. They have an epiphany about the tenuousness of life and the reality of eternity. Others have a quiet epiphany in which the Spirit speaks in a [small, still voice](still-small-voice.html), wooing them to the Savior. However it happens, all Christians have some sort of epiphany about the reality of God, sin, heaven, hell, eternity, and the work of Christ on the cross on our behalf. We respond to the epiphany by repenting of sin and accepting Christ as Savior.
What was Solomon’s temple / the first temple?	Answer The crowning achievement of King Solomon’s reign was the erection of a magnificent temple in Jerusalem, often called Solomon’s temple or the first temple. Solomon’s father, King David, had wanted to build a great temple for God a generation earlier, as a permanent resting place for the Ark of the Covenant which contained the Ten Commandments. However, God had forbidden him from doing so: "You will not build a house for my name for you are a man of battles and have shed blood" (1 Chronicles 28:3\). Then Solomon began to build the house of the LORD in Jerusalem on Mount Moriah, where the Lord had appeared to his father David (2 Chronicles 3:1\). This new, stationary temple would replace the portable tabernacle constructed during the wilderness wandering. If Solomon reigned from 970 to 930 BC, then he began building the temple in 966 BC. A very interesting fact concerning the building of the temple was there was no noise of the construction. The material was prepared before it was brought to the building site. The house, while it was being built, was built of stone prepared at the quarry, and there was neither hammer nor axe nor any iron tool heard in the house while it was being built (1 Kings 6:7\). The Bible’s description of Solomon’s temple suggests that the inside ceiling was 180 feet long, 90 feet wide, and 50 feet high. The highest point on the temple that King Solomon built was actually 120 cubits tall (about 20 stories or about 207 feet). First Kings 6:1–38 and chapters 7—8 describe the construction and dedication of Solomon’s temple. Until the first temple was destroyed by the Babylonians some four hundred years later, in 586 BC, sacrifice was the predominant mode of divine service there. Seventy years later, a second temple was completed on the same site, and sacrifices again resumed. The [book of Ezra](book-of-Ezra.html) chronicles the building of the second temple. During the first century, Herod greatly enlarged and expanded this temple, which became known as Herod’s temple. It was destroyed by the Romans in AD 70, during the siege of Jerusalem. Only a small portion of the retaining wall remains to this day, known as “The Wailing Wall.”
What is the difference between wisdom and knowledge?	Answer Wisdom and knowledge, both recurring themes in the Bible, are related but not synonymous. The dictionary defines wisdom as “the ability to discern or judge what is true, right, or lasting.” Knowledge, on the other hand, is “information gained through experience, reasoning, or acquaintance.” Knowledge can exist without wisdom, but not the other way around. One can be knowledgeable without being wise. Knowledge is knowing how to use a gun; wisdom is knowing when to use it and when to keep it holstered. God wants us to have knowledge of Him and what He expects of us. In order to obey Him, we have to have knowledge of the commands. But as equally important as having knowledge is having wisdom. Knowing facts about God and the Bible is not all there is to wisdom. Wisdom is a gift from God. James 1:5 states, “If any of you lacks wisdom, you should ask God, who gives generously to all without finding fault, and it will be given to you.” God blesses us with wisdom in order for us to glorify Him and use the knowledge we have of Him. The [book of Proverbs](Book-of-Proverbs.html) is perhaps the best place in the Bible to learn of biblical wisdom. Proverbs 1:7 speaks of both biblical knowledge and wisdom: “The fear of the LORD is the beginning of knowledge, / but fools despise wisdom and instruction.” To [fear the Lord](fear-Lord-beginning-wisdom.html) is to start on the path to knowledge, and God can then begin to provide us with wisdom through Christ, who the Bible says is wisdom itself: “It is because of him that you are in Christ Jesus, who has become for us wisdom from God—that is, our righteousness, holiness and redemption” (1 Corinthians 1:30\). Knowledge is what is gathered over time through study of the Scriptures. It can be said that wisdom, in turn, acts properly upon that knowledge. Wisdom is the fitting application of knowledge. Knowledge understands the light has turned red; wisdom applies the brakes. Knowledge sees the quicksand; wisdom walks around it. Knowledge memorizes the Ten Commandments; wisdom obeys them. Knowledge learns of God; wisdom loves Him.
Should wine or grape juice be used for communion?	Answer Whether it is acceptable to serve (and/or receive) either [wine](sin-alcohol.html) or grape juice during [communion](communion-Christian.html) is a debate that can be very divisive. People defend their position with great zeal, and, in an effort to defend the position they’ve taken, many people seem to lose sight of the greater issue, and that is what the liquid in the cup represents—the shed blood of our Lord and Savior establishing the New Covenant. That wine was consumed in Old Testament times is abundantly clear in Scripture. We first see its use (or misuse) when Noah became drunk and lay uncovered in his tent (Genesis 9:21\). And later we see King Melchizedek serve wine to Abram after returning from a battle (Genesis 14:17–18\). In Exodus 29:40 we see God commanding the use of wine as part of the Levitical sacrificial system, and when David was made king, his men feasted for three days with food and wine (1 Chronicles 12:38–40\). In fact, Psalm 104:15 tells us that God made wine that gladdens the heart of man. And we also see the LORD preparing a feast for His people someday of rich food that includes a “banquet of aged wine” (Isaiah 25:6\). Now, in the New Testament we know that Jesus’ first miracle was [changing water into wine](Jesus-water-wine.html) at the wedding at Cana (John 2:1–11\). And our Lord Himself not only drank wine (Luke 7:34\), but He said He would also drink it in heaven with us (Matthew 26:29\). Additionally, the apostle Paul instructed Timothy to use wine instead of “only water” so as to make his stomach better (1 Timothy 5:23\). Notwithstanding the frequency with which we see the use of wine all through the Bible, it is equally clear that drunkenness is never acceptable. In fact, Ephesians 5:18 states it quite succinctly: “Do not get drunk on wine, which leads to debauchery.” As indicated, the proponents of drinking wine clearly have much Scripture available to support the position they take, and the above examples (with the exception of Noah) reflect how wine, when used properly and in moderation, can indeed be a good thing. Those who feel wine should not be used also make some cogent arguments, and it should be noted that they too have scriptural references to cite in support thereof. (See, for example, Proverbs 4:17; 20:1; and 23:29–32\.) And in Leviticus 10:9 we see the LORD tell Aaron that neither he nor his sons were to drink wine whenever they went into the [tent of meeting](tent-of-meeting.html) or they would die. As for using wine or grape juice in the Lord’s Supper, there is no hard and fast biblical rule that states either one is preferred or acceptable. For those who use wine, certainly, if someone won’t drink from the cup because of its alcoholic content, then that is a valid concern. Or if someone is going to be distracted in any way as he or she approaches the cup, then that, too, is a valid concern as it may cause him to lose focus as to the real issue and thereby disregard Christ’s very command that we do this in remembrance of Him. Along these lines, the apostle Paul said, “Whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord. A man ought to examine himself before he eats of the bread and drinks of the cup. For anyone who eats and drinks without recognizing the body of the Lord eats and drinks judgment on himself” (1 Corinthians 11:27–29\). Accordingly, the important question is whether or not we are drinking from the cup in a worthy manner. As we approach the altar to partake of the Lord’s Supper, are we doing so in a ritualistic fashion? Are we simply going through the motions? Is our sinful human nature causing us to be indifferent; do we have an unrepentant heart? Perhaps a spirit of bitterness or any ungodly attitude? Unconfessed sin? We need introspection here, looking into our hearts and making sure we remember the magnitude of what we are doing and what Christ has done for us, before we drink from the cup. Nowhere in God’s Word do we see a command or requirement relative to the fermentation level of the cup’s contents. Nonetheless, if anyone has a strong opinion either way about what their church serves, that is fine if the zeal stems from a desire to do that which, in that one’s opinion, best honors the Savior. But we must be careful not to cross that line wherein our zeal causes us to lose focus of the very real, very sacred issue as to what the cup represents. If it were not for the shed blood of Jesus Christ, we would not be able to be in the presence of our great God in the first place (Hebrews 10:19–25\). Any religious endeavor, practice, issue, or debate that causes us to lose focus of the sanctity of the cup takes us down a road the Lord would prefer we not traverse.
What does it mean that Jesus Christ is the cornerstone?	Answer Since ancient times, builders have used cornerstones in their construction projects. A cornerstone was the principal stone, usually placed at the corner of an edifice, to guide the workers in their course. The cornerstone was usually one of the largest, the most solid, and the most carefully constructed of any in the edifice. The Bible describes Jesus as the cornerstone that His church would be built upon. He is foundational. Once the cornerstone was set, it became the basis for determining every measurement in the remaining construction; everything was aligned to it. As the cornerstone of the building of the church, Jesus is our standard of measure and alignment. The book of Isaiah has many references to the Messiah to come. In several places the Messiah is referred to as “the cornerstone,” such as in this prophecy: “So this is what the sovereign Lord says: ‘See, I lay a stone in Zion, a tested stone, a precious cornerstone for a sure foundation; the one who trusts will never be dismayed. I will make justice the measuring line and righteousness the plumb line’” (Isaiah 28:16–17\). In context, God speaks to the scoffers and boasters of Judah, and He promises to send the cornerstone—His precious Son—who will provide the firm foundation for their lives, if they would but trust in Him. In the New Testament, the cornerstone metaphor is continued. The apostle Paul desires for the Ephesian Christians to know Christ better: “Consequently, you are no longer foreigners and aliens, but fellow citizens with God’s people and members of God’s household, built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone. In him the whole building is joined together and rises to become a holy temple in the Lord” (Ephesians 2:19– 21\). Furthermore, in 1 Peter 2:6, what Isaiah said centuries before is affirmed in exactly the same words. Peter says that Jesus, as our cornerstone, is “chosen by God and precious to him” (1 Peter 2:4\). The Cornerstone is also reliable, and “the one who trusts in him will never be put to shame” (verse 6\). Unfortunately, not everyone aligns with the cornerstone. Some accept Christ; some reject Him. Jesus is the “stone the builders rejected” (Mark 12:10; cf. Psalm 118:22\). When news of the Messiah’s arrival came to the [magi in the East](three-wise-men.html), they determined to bring Him gold, frankincense, and myrrh. But when that same news came to [King Herod](Herod-the-Great.html) in Jerusalem, his response was to attempt to kill Him. From the very beginning, Jesus was “a stone that causes people to stumble and a rock that makes them fall” (1 Peter 2:8\). How can people reject God’s chosen, precious cornerstone? Simply put, they want to build something different from what God is building. Just as the people building the [tower of Babel](Tower-of-Babel.html) rebelled against God and pursued their own project, those who reject Christ disregard God’s plan in favor of their own. Judgment is promised to all those who reject Christ: “Anyone who falls on this stone will be broken to pieces; anyone on whom it falls will be crushed” (Matthew 21:44\).
What does it mean to love the Lord with all your heart, soul, mind, and strength?	Answer “Hear, O Israel: The LORD our God, the LORD is one. Love the LORD your God with all your heart and with all your soul and with all your strength” (Deuteronomy 6:4–5\). This is known as the [Shema](what-is-the-Shema.html), taken from the first word “hear” in Hebrew. Modern Jews consider the recital of the Shema both evening and morning to be one of their most sacred duties. It was cited by Jesus as the “greatest commandment in the Law” (Matthew 22:36–37\). This command seems to be impossible to obey. That’s because, in the natural state of man, it is impossible. There is no greater evidence of the inability of man to obey God’s Law than this one commandment. No human being with a fallen nature can possibly love God with all his heart, soul, and strength 24 hours a day. It’s humanly impossible. But to disobey any commandment of God is sin. Therefore, even without considering the sins we commit daily, we are all condemned by our inability to fulfill this one commandment. This is the reason Jesus continually reminded the Pharisees of their inability to keep the Law of God. He was trying to get them to see their utter spiritual bankruptcy and their need for a Savior. Without the cleansing of sin that He provides, and the empowering presence of the Holy Spirit who lives in the hearts of the redeemed, loving God to any degree is impossible. But, as Christians, we have been cleansed from sin and we do have the Spirit. So how do we begin to love God the way we should? Just as the man in Mark 9:24 asked God to help his unbelief, so too we can ask God to help us in areas where we don’t love Him with all our heart, soul, mind, and strength. It is His power that we need to do the impossible, and we begin by seeking and appropriating that power. In most cases, our love and affection for God grows more intense as time goes by. Certainly, young Christians newly saved are very much aware of the love of God and their love for Him. But it is through the witness of God’s faithfulness during times of struggle and trial that a deep love for God grows and grows. Over time, we witness His compassion, mercy, grace, and love for us, as well as His hatred for sin, His holiness, and His righteousness. We cannot love someone we don’t know, so knowing Him should be our first priority. Those who pursue God and His righteousness, who take seriously the command to love Him above all else, are those who are consumed with the things of God. They are eager to study God’s Word, eager to pray, eager to obey and honor God in all things, and eager to share Jesus Christ with others. It is through these spiritual disciplines that the love for God grows and matures to the glory of God.
What does it mean that Jesus is our mediator?	Answer A mediator is one who mediates, that is, one who acts as an intermediary to work with opposing sides in order to bring about a settlement. A mediator attempts to influence a disagreement between two parties with the goal of resolving a dispute. There is only one Mediator between mankind and God, and that is Jesus Christ. In this article, we’ll see why God has a dispute with us, why Jesus is our mediator, and why we are doomed if we try to represent ourselves alone before God. God has a dispute with us because of [sin](definition-sin.html). Sin is described in the Bible as transgression of the law of God (1 John 3:4\) and rebellion against God (Deuteronomy 9:7; Joshua 1:18\). God hates sin, and sin stands between all of us and Him. “There is no one righteous, not even one” (Romans 3:10\). All human beings are sinners by virtue of sin we have inherited from Adam, as well as the sin we commit on a daily basis. The only just penalty for this sin is death (Romans 6:23\), not only physical death but eternal death (Revelation 20:11–15\). The rightful punishment for sin is an eternity in hell. Nothing we could do on our own would be sufficient to mediate between ourselves and God. No amount of good works or law\-keeping makes us righteous enough to stand before a holy God (Isaiah 64:6; Romans 3:20; Galatians 2:16\). Without a mediator, we are destined to spend eternity in hell, for by ourselves salvation from our sin is impossible. Yet there is hope! “For there is one God and one mediator between God and men, the man Christ Jesus” (1 Timothy 2:5\). Jesus represents those who have placed their trust in Him before God’s throne of grace. He mediates for us, much as a defense attorney mediates for his client, telling the judge, “Your honor, my client is innocent of all charges against him.” That is true for us also. Some day we will face God, but we will do so as totally forgiven sinners because of Jesus’ death on our behalf. The “Defense Attorney” took the penalty for us! We see more proof of this comforting truth in Hebrews 9:15: “For this reason Christ is the mediator of a new covenant, that those who are called may receive the promised eternal inheritance—now that He has died as a ransom to set them free from the sins committed under the first covenant.” It is because of the great Mediator that we are able to stand before God clothed in the [righteousness](righteousness.html) of Christ Himself. On the cross Jesus exchanged our sin for His righteousness (2 Corinthians 5:21\). His mediation is the only means of salvation.
What does the Bible say about transferring spirits?	Answer The idea of “transferring spirits” is that someone can transfer an evil spirit to another person by touching or being near him. Those who teach this concept tell others not to associate with friends or family members who might transfer such a spirit into them. There is no scriptural basis for the concept of transferring spirits by touching or being near another person or by any other method. Of course, we can be affected by negative attitudes or sinful behaviors in others, but to identify these as spirit beings that can be transferred to others is unbiblical. The Bible says there are two types of spirit beings, the unfallen, holy angels and the angels that followed Satan in his rebellion. Angels that have not sinned are called ministering spirits (Hebrews 1:14\), and we are told that God sends them forth to minister to those that will be heirs of salvation, that is, those that believe in Christ as Savior. Angels that joined Satan in his rebellion are reserved in darkness (Jude 1:6\) and constitute the horde of spiritual beings (demons) dedicated to evil. The Bible records only one instance of demons being transferred from one living creature to another. It happened when Jesus transferred the legion of demons from the possessed men into the herd of pigs (Matthew 8:28\-34\). Jesus did not repeat this miracle, nor did He ever warn His disciples (or us) about transferring spirits. There is no reason for a born\-again believer in Christ to fear Satan or his fallen angels. If we resist him, he will flee from us. "Submit yourselves therefore to God. Resist the devil, and he will flee from you"(James 4:7\). As true believers, our body is the temple of the Holy Spirit. We can be confident that the Holy Spirit will not tolerate a demon in His temple.
What does it mean that Jesus is the author and perfecter of our faith (Hebrews 12:2)?	Answer Jesus is described as the author and perfecter, or finisher, of our faith in Hebrews 12:2\. An author is an originator or creator, as of a theory or plan. The Greek word translated “author” in Hebrews 12:2 can also mean “captain,” “chief leader” or “prince.” Acts 3:15 uses the same word: “And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses” (KJV), while the NIV and ESV use the word “author” instead of “prince.” From this we can deduce that Christ is the originator of our faith in that He begins it, as well as the captain and prince or our faith. This indicates that Jesus controls our faith, steers it as a captain steers a ship, and presides over it and cares for it as a monarch presides over and cares for his people. The Greek word translated “perfecter” in Hebrews 12:2 appears only this one time in the New Testament. It means literally “completer” or “finisher” and speaks of bringing something to its conclusion. Putting the two words together, we see that Jesus, as God, both creates and sustains our faith. We know that saving faith is a gift from God, not something we come up with on our own (Ephesians 2:8\-9\), and that gift comes from Christ, its creator. He is also the sustainer of our faith, meaning that true saving faith cannot be lost, taken away or given away. This is a source of great comfort to believers, especially in times of doubt and spiritual struggles. Christ has created our faith and He will watch over it, care for it, and sustain it. It is important for us to understand that God in Christ is not only the creator and sustainer of our saving faith, but He is also the sustainer of our daily walk and the finisher of our spiritual journey. For if God in Christ is not the author of our new life, and if Christ is not the finisher and perfecter of our faith through the Holy Spirit’s indwelling power, then we are neither born again nor are we a true follower of Christ. “And I am sure of this, that he who began a good work in you will bring it to completion at the day of Jesus Christ.” “In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory” (Philippians 1:6; Ephesians 1:13\-14\).
What does it mean to be in the presence of God?	Answer Adam and Eve had intimate fellowship in the presence of God before the fall (Genesis 3:8\). Since that time, sin has prevented our ability to be in the physical presence of God (Exodus 33:20\). Now only the holy, sinless angels are in the physical presence of God (Luke 1:19\). But Christians have the presence of God within us by virtue of His indwelling Holy Spirit (John 14:23; 15:4\), and that indwelling presence comes only through faith in the Lord Jesus Christ. We are aware of the reality of this presence from our obedience to His Word. “We are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praise of Him who called you out of darkness into His wonderful light” (1 Peter 2:9\). Note that Peter says that “we are chosen people . . . belonging to God.” If we belong to Him, will He not be present among us? We never lose the reality of God’s presence, no matter how badly we fail; we never sin so much as to lose our salvation; we never sink so far as to banish the Holy Spirit. We can anger God because of our sin, but true believers never lose the presence of the Holy Spirit. While we will never lose the reality of God’s presence, we might lose the “sense” of His presence. Every child of God invariably goes through this feeling of losing God’s presence from time to time, like a landlord who has left his house and gone away on business for a while. He has not left the house completely empty, for, if he had, he would have taken all his belongings with him. But because he has left all his furniture and belongings in that house, does it not mean that he will return once again? Any believer knows that there are times of spiritual leanness when perhaps the Lord determines to test our faith. Does He not push us through the winnowing flames of affliction that we might be all the more pure (Job 23:10; 1 Peter 1:7\)? But the practical result of being in God’s presence is joy! Many Christians seem gloomy and dejected because they lack this sense of God’s presence. The fellowship is sweet for those who walk with the Lord in obedience and faith. But the sweet fellowship that comes from obedience and trust in the Lord is not a passing feeling. It sustains us, especially during trials, for “the joy of the Lord shall be your strength” (Nehemiah 8:10\). James, the Lord’s brother, writes, “Consider it pure joy, my brothers, whenever you face trials of many kinds” (James 1:2\) because trials produce faith and develop perseverance. When we persevere through trials, proving to ourselves and to others that our faith is real, our sense of God’s presence increases, as does our joy. David speaks of a joy that only the righteous can know (Psalm 16:11\)—a joy that is but a foretaste of a far greater and everlasting joy when we see the Lord’s face in the glory to come.
What does it mean that God is holy, holy, holy?	Answer The phrase “holy, holy, holy” appears twice in the Bible, once in the Old Testament (Isaiah 6:3\) and once in the New (Revelation 4:8\). Both times, the phrase is spoken or sung by heavenly creatures, and both times it occurs in the vision of a man who was transported to the throne of God: first by the prophet Isaiah and then by the apostle John. Before addressing the three\-fold repetition of God’s holiness, it’s important to understand what exactly is meant by God’s holiness. The holiness of God is the most difficult of all God’s attributes to explain, partly because it is one of His essential attributes that is not shared, inherently, by man. We are created in God’s image, and we can share many of His attributes, to a much lesser extent, of course—love, mercy, faithfulness, etc. But some of God’s attributes, such as omnipresence, omniscience, and omnipotence, will never be shared by created beings. Similarly, holiness is not something that we will possess as an inherent part of our nature; we only become holy in relationship to Christ. It is an imputed holiness. Only in Christ do we “become the righteousness of God” (2 Corinthians 5:21\). God’s holiness is what separates Him from all other beings, what makes Him separate and distinct from everything else. God’s holiness is more than just His perfection or sinless purity; it is the essence of His “other\-ness,” His transcendence. God’s holiness embodies the mystery of His awesomeness and causes us to gaze in wonder at Him as we begin to comprehend just a little of His majesty. Isaiah was a firsthand witness of God’s holiness in his vision described in Isaiah 6\. Even though Isaiah was a prophet of God and a righteous man, his reaction to the vision of God’s holiness was to be aware of his own sinfulness and to despair for his life (Isaiah 6:5\). Even the angels in God’s presence, those who were crying, “Holy, holy, holy is the LORD Almighty,” covered their faces and feet with four of their six wings. Covering the face and feet no doubt denotes the reverence and awe inspired by the immediate presence of God (Exodus 3:4–5\). The seraphim stood covered, as if concealing themselves as much as possible, in recognition of their unworthiness in the presence of the Holy One. And if the pure and holy seraphim exhibit such reverence in the presence of the Lord, with what profound awe should we, polluted and sinful creatures, presume to draw near to Him! The reverence shown to God by the angels should remind us of our own presumption when we rush thoughtlessly and irreverently into His presence, as we often do because we do not understand His holiness. John’s vision of the throne of God in Revelation 4 was similar to that of Isaiah. Again, there were living creatures around the throne crying, “Holy, holy, holy is the Lord God Almighty” (Revelation 4:8\) in reverence and awe of the Holy One. John goes on to describe these creatures giving glory and honor and reverence to God continually around His throne. Interestingly, John’s reaction to the vision of God in His throne is different from Isaiah’s. There is no record of John falling down in terror and awareness of his own sinful state, perhaps because John had already encountered the risen Christ at the beginning of his vision (Revelation 1:17\). Christ had placed His hand upon John and told him not to be afraid. In the same way, we can approach the throne of grace if we have the hand of Christ upon us in the form of His righteousness, exchanged for our sin at the cross (2 Corinthians 5:21\). But why the three\-fold repetition “holy, holy, holy” (called the trihagion)? The repetition of a name or an expression three times was quite common among the Jews. In Jeremiah 7:4, the Jews are represented by the prophet as saying, “The temple of the Lord” three times, expressing their intense confidence in their own worship, even though it was hypocritical and corrupt. Jeremiah 22:29, Ezekiel 21:27, and 2 Samuel 18:33 contain similar three\-fold expressions of intensity. Therefore, when the angels around the throne call or cry to one another, “Holy, holy, holy,” they are expressing with force and passion the truth of the supreme holiness of God, that essential characteristic which expresses His awesome and majestic nature. In addition, the trihagion expresses the triune nature of God, the three Persons of the Godhead, each equal in holiness and majesty. Jesus Christ is the Holy One who would not “see decay” in the grave, but would be resurrected to be exalted at the right hand of God (Acts 2:26; 13:33\-35\). Jesus is the “Holy and Righteous One” (Acts 3:14\) whose death on the cross allows us to stand before the throne of our holy God unashamed. The third Person of the trinity—the Holy Spirit—by His very name denotes the importance of holiness in the essence of the Godhead. Finally, the two visions of the angels around the throne crying, “Holy, holy, holy,” clearly indicates that God is the same in both testaments. Often we think of the God of the Old Testament as a God of wrath and the God of the New Testament as a God of love. But Isaiah and John present a unified picture of our holy, majestic, awesome God who does not change (Malachi 3:6\), who is the same yesterday, today and forever (Hebrews 13:8\), and “with whom is no variableness nor shadow of turning” (James 1:17\). God’s holiness is eternal, just as He is eternal.
Why did the Magi bring gold, frankincense, and myrrh to Jesus?	Answer Matthew 2 tells us that the magi, or wise men, travelled from the East in search of the Christ child. They inquired of King Herod where they might find Him, saying, "Where is he who has been born king of the Jews? For we saw his star when it rose and have come to worship him" (Matthew 2:2, ESV). Upon finding Jesus, “they bowed down and worshiped him. Then they opened their treasures and presented him with gifts of gold, frankincense and myrrh” (Matthew 2:11\). Gold is a precious metal and as such was a very valuable commodity. Its value could very well have financed Joseph and Mary’s trip to Egypt. The Bible does not tell us any other significance to these three gifts; however, tradition has it that there is a deeper meaning for each of the three. Gold is a symbol of divinity and is mentioned throughout the Bible. Pagan idols were often made from gold and the [Ark of the Covenant](ark-of-the-covenant.html) was overlaid with gold (Exodus 25:10\-17\). The gift of gold to the Christ child was symbolic of His divinity—God in flesh. Frankincense is a white resin or gum. It is obtained from a tree by making incisions in the bark and allowing the gum to flow out. It is highly fragrant when burned and was therefore used in worship, where it was burned as a pleasant offering to God (Exodus 30:34\). Frankincense is a symbol of holiness and righteousness. The gift of frankincense to the Christ child was symbolic of His willingness to become a sacrifice, wholly giving Himself up, analogous to a burnt offering. Myrrh, a product of Arabia, was obtained from a tree in the same manner as frankincense. It was a spice and was used in embalming. It was also sometimes mingled with wine to form an article of drink. Such a drink was given to our Savior when He was about to be crucified, as a stupefying potion (Mark 15:23\). Matthew 27:34 refers to it as “[gall](gall-in-the-Bible.html).” Myrrh symbolizes bitterness, suffering, and affliction. The baby Jesus would grow to suffer greatly as a man and would pay the ultimate price when He gave His life on the cross for all who would believe in Him.
What does the Bible mean when it refers to a remnant?	Answer A remnant is a left\-over amount from a larger portion or piece, whether it is food, material from which a garment is fashioned, or even a group of people. Although remnants could be looked upon as worthless scraps, and many times are, God assigned high value to those of His people whom He had set aside for holy purposes, those He labels as “remnants” in several places in the Bible. To begin, in Isaiah 10 the story is told of the Lord’s judgment upon the Assyrians. In verse 12 God says, “I will punish the king of Assyria for the willful pride of his heart and the haughty look in his eyes.” He continues in verses 17\-18: “The Light of Israel will become a fire, their Holy One a flame; in a single day it will burn and consume his thorns and his briars. The splendor of his forests and fertile fields I will completely destroy, as when a sick man wastes away.” God then relates how His people will turn back to Him as a result of this tremendous display of His strength—His utter destruction of most of Assyria: “In that day the remnant of Israel, the survivors of the house of Jacob, will no longer rely on him who struck them down but will truly rely on the LORD, the Holy One of Israel. A remnant will return, a remnant of Jacob will return to the Mighty God” (Isaiah 10: 20, 21\). He goes on to assure the remaining Israelites that they need not fear the Assyrians, for soon He will destroy them. There are other remnants—those left over from a larger group—in the Bible, even though the word remnant isn’t used to describe them. Noah and his family were the remnant saved out of the millions on the earth before the flood (Genesis 6\). Only Lot and his two daughters survived the destruction of Sodom and Gomorrah, a very small remnant, indeed (Genesis 19\). When Elijah despaired that he was the only one left in Israel who had not bowed down to idols, God assured him that He had reserved a remnant of 7,000 “whose knees have not bowed down to Baal and all whose mouths have not kissed him" (1 Kings 19\). God’s sovereign choice as to whom He will save can also be seen in the New Testament: “Isaiah cries out concerning Israel: ‘Though the number of the Israelites be like the sand by the sea, only the remnant will be saved. For the Lord will carry out His sentence on earth with speed and finality’” (Romans 9:27\-28\). This implies that great multitudes of the Israelites would be cast off. If only a remnant was to be saved, many must be lost, and this was just the point which Paul was endeavoring to establish. While the word remnant means “what is left,” particularly what may remain after a battle or a great calamity, in this verse, it means “a small part or portion.” Out of the great multitude of the Israelites, there will be so few left as to make it proper to say that it was a mere remnant. Of course, the most blessed remnant is that of the true Church, the body of Christ, chosen out of the millions who have lived and died over the centuries. Jesus made it clear that this remnant would be small when compared to the number of people on the earth throughout history. “Many” will find the way to eternal destruction, but “few” will find the way to eternal life (Matthew 7:13\-14\). We who believe in Jesus Christ as our Lord and Savior can, with great peace, rest in the fact that we belong to the “remnant.”
Who was Asherah?	Answer Asherah was the name of the chief female deity worshiped in ancient Syria, Phoenicia, and Canaan. The Phoenicians called her Astarte, the Assyrians worshiped her as Ishtar, and the Philistines had a temple of Asherah (1 Samuel 31:10\). Because of Israel’s incomplete conquest of the land of Canaan, Asherah\-worship survived and plagued Israel, starting as soon as Joshua was dead (Judges 2:13\). Asherah was represented by a limbless tree trunk planted in the ground. The trunk was usually carved into a symbolic representation of the goddess. Because of the association with carved trees, the places of Asherah worship were commonly called “groves,” and the Hebrew word asherah (plural, asherim) could refer either to the goddess or to a grove of trees. One of [King Manasseh’s](Manasseh-in-the-Bible.html) evil deeds was that he “took the carved Asherah pole he had made and put it in the temple” (2 Kings 21:7\). Another translation has “graven image of the grove” (KJV) instead of “carved Asherah pole.” Considered the moon\-goddess and a goddess of fertility, Asherah was often presented as a consort of [Baal](who-Baal.html), the sun\-god (Judges 3:7; 6:28; 10:6; 1 Samuel 7:4; 12:10\). Asherah was also worshiped as the goddess of love and war and was sometimes linked with Anath, another Canaanite goddess. In the theology of Canaan, Asherah was also closely related to [Ashtoreth](who-Ashtoreth.html). The names have a common origin. In fact, according to the International Bible Encyclopedia, the name Asherah was “originally an epithet of Ishtar (Ashtoreth) of Nineveh. In the West, however, Asherah and Ashtoreth came to be distinguished from one another, Asherah being exclusively the goddess of fertility, whereas Ashtoreth passed into a moon\-goddess.” Both Asherah and Ashtoreth seem to have been consorts of Baal. Some scholars distinguish the biblical references by saying that Ashtoreth is the proper name for the goddess, while Asherah is the name of her image, that is, the tree trunk or pole. So, when [King Josiah](Josiah-in-the-Bible.html) cuts down “the Asherim” (2 Kings 23:14, ESV), he is destroying the groves Solomon had “built for Ashtoreth the abomination of the Sidonians” (verse 13, ESV). If this theory is correct, then an Asherah is a limbless tree trunk planted in honor of the goddess Ashtoreth. Worship of Asherah was noted for its sensuality and involved ritual prostitution. The priests and priestesses of Asherah also practiced divination and fortune\-telling. The Lord God, through Moses, forbade the worship of Asherah. The law specified that a grove of trees was not to be near the altar of the Lord (Deuteronomy 16:21\). Despite God’s clear instructions, Asherah\-worship was a perennial problem in Israel. The wicked [Queen Jezebel](life-Jezebel.html), a Phoenician, strongly promoted Asherah\-worship, with 400 prophets of Asherah on the royal payroll in Israel (1 Kings 18:19\). At times, Israel experienced revival, and notable crusades against Asherah\-worship were led by Gideon (Judges 6:25 –30\), King Asa (1 Kings 15:13\), and King Josiah (2 Kings 23:1 –7\).
Who was Beelzebub?	Answer Beelzebub is the Greek form of the name Baal\-zebub, a pagan Philistine god worshiped in the ancient Philistine city of Ekron during the Old Testament times. It is a term signifying “the lord of flies” (2 Kings 1:2\). Archaeological excavations at ancient Philistine sites have uncovered golden images of flies. After the time of the Philistines, the Jews changed the name to “Beelzeboul,” as used in the Greek New Testament, meaning “lord of dung.” This name referenced the god of the fly that was worshiped to obtain deliverance from the injuries of that insect. Some biblical scholars believe Beelzebub was also known as the “god of filth,” which later became a name of bitter scorn in the mouth of the Pharisees. As a result, Beelzebub was a particularly contemptible deity, and his name was used by the Jews as an epithet for Satan. The word has two parts: Baal, which was the name for the Canaanite fertility gods in the Old Testament; and Zebul, which means “exalted dwelling.” Putting the two parts together, they formed a name for Satan himself, the prince of demons. This term was first used by the Pharisees in describing Jesus in Matthew 10:24\-25\. Earlier, they had accused Jesus of casting “out the demons by the ruler of the demons” (Matthew 9:34\), referencing Beelzebul (Mark 3:22; Matthew 12:24\). In Matthew 12:22 Jesus healed a demon\-possessed man who was blind and mute. As a result, “all the people were astonished and said, ‘Could this be the Son of David?’ But when the Pharisees heard this, they denied that this could be a work of God, but instead declared: ‘It is only by Beelzebub, the prince of demons, that this fellow drives out demons’” (Matthew 12:23\-24\). It is remarkable that the Pharisees reacted to this incredible miracle by Jesus in the very opposite way of that of the multitude, who realized that Jesus was from God. In fact, it was an admission by the Pharisees that Jesus worked miracles or performed deeds beyond the reach of any unaided human power, but they attributed this power to Beelzebub instead of God. Actually, they should have known better: the devil cannot do works of pure goodness. However, in their self\-absorbed pride, these Pharisees knew that, if the teachings of Jesus should prevail among the people, their influence over them was at an end. So, the miracle they did not deny, but instead attributed it to an infernal power, “Beelzebub the prince of the demons.” The greater question is this: what relevance does this have to us as Christians today? In Matthew 10, Jesus provides us with the very essence of what it means to be His disciple. Here we learn that He is about to send out His apostles into the world to preach the gospel (Matthew 10:7\). He gives them specific instructions on what to do and what not to do. He warns them, “Be on your guard against men; they will hand you over to the local councils and flog you in their synagogues. . . . All men will hate you because of me” (Matthew 10:17, 22\). Then He adds, “A student is not above his teacher, nor a servant above his master. It is enough for the student to be like his teacher, and the servant like his master. If the head of the house has been called Beelzebub, how much more the members of his household!” (Matthew 10:24\-25\). The point Jesus is making to us today is that, if people are calling Him Satan, as did the Pharisees of His time, they would surely call His disciples the same. In John chapter 15 Jesus declares, “If the world hates you, keep in mind that it hated me first. If you belonged to the world, it would love you as its own. As it is, you do not belong to the world, but I have chosen you out of the world. That is why the world hates you. Remember the words I spoke to you: ‘No servant is greater than his master.’ If they persecuted me, they will persecute you also. If they obeyed my teaching, they will obey yours also. They will treat you this way because of my name, for they do not know the One who sent me” (John 15:18\-21\).
What does it mean to be double-minded?	Answer The term double\-minded comes from the Greek word dipsuchos, meaning “a person with two minds or souls.” It’s interesting that this word appears only in the book of James (James 1:8; 4:8\). Bible scholars conclude that James might have coined this word. To grasp the full meaning of this word, it is best to understand how it is used within its context. James writes of the doubting person that he is “like a wave of the sea, blown and tossed by the wind. That man should not think he will receive anything from the Lord; he is a double\-minded man, unstable in all he does” (James 1:6–8\). A doubter is a double\-minded person. Jesus had in mind such a person when He spoke of the one who tries to [serve two masters](you-cannot-serve-two-masters.html) (Matthew 6:24\). As such, he is “unstable,” which comes from a Greek word meaning “unsteady, wavering, in both his character and feelings.” A double\-minded person is restless and confused in his thoughts, his actions, and his behavior. Such a person is always in conflict with himself. One torn by such inner conflict can never lean with confidence on God and His gracious promises. Correspondingly, the term unstable is analogous to a drunken man unable to walk a straight line, swaying one way, then another. He has no defined direction and as a result doesn’t get anywhere. Such a person is “unstable in all he does.” Those who are double\-minded do not have the faith spoken of in Hebrews 11:1, 3: “Now faith is being sure of what we hope for and certain of what we do not see. . . . By faith we understand that the universe was formed at God’s command, so that what is seen was not made out of what was visible.” We cannot be both “certain” and doubting, as is the double\-minded person. One part of his mind is sure of something, while the other part doubts. It brings to mind the “pushmi\-pullyu” of the Dr. Doolittle stories, an animal with a head at either end of its body and which was constantly trying to walk in two directions at once. Such is the double\-minded man. Jesus declared, “No one can serve two masters. Either he will hate the one and love the other, or he will be devoted to the one and despise the other” (Matthew 6:24\). God and the things of this world are of such opposite natures that it is impossible to love either one completely without hating the other. Those who try to love both will become unstable in all their ways. If someone struggles with being double\-minded, he or she should read, study, and memorize the Word, for it is the Word of God that produces faith (Romans 10:17\). And he or she should pray for faith. God freely gives what is good to those who ask Him (Luke 11:9–12\), and it’s good to ask for an increase of faith (Luke 17:5; Mark 9:24\).
When is civil disobedience allowed for a Christian?	Answer The emperor of Rome from AD 54 to 68 was Nero Claudius Caesar Augustus Germanicus, also known simply as Nero. The emperor was not known for being a moral and ethical person, to say the least. In AD 64 the great Roman fire occurred, with Nero himself being suspected of arson. In his writings, the Roman senator and historian Tacitus recorded, “To get rid of the report \[that he had started the fire], Nero fastened the guilt and inflicted the most exquisite tortures on a class hated for their abominations, called Christians by the populace” (Annals, XV). It was during the reign of Nero that the apostle Paul wrote his epistle to the Romans. While one might expect him to encourage the Christians in Rome to rise up against their oppressive ruler, in chapter 13, we find this instead: “Every person is to be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God. Therefore whoever resists authority has opposed the ordinance of God; and they who have opposed will receive condemnation upon themselves. For rulers are not a cause of fear for good behavior, but for evil. Do you want to have no fear of authority? Do what is good and you will have praise from the same; for it is a minister of God to you for good. But if you do what is evil, be afraid; for it does not bear the sword for nothing; for it is a minister of God, an avenger who brings wrath on the one who practices evil. Therefore it is necessary to be in subjection, not only because of wrath, but also for conscience’ sake. For because of this you also pay taxes, for rulers are servants of God, devoting themselves to this very thing. Render to all what is due them: tax to whom tax is due; custom to whom custom; fear to whom fear; honor to whom honor” (Romans 13:1–7\). Even under the reign of a ruthless and godless emperor, Paul, writing under the inspiration of the Holy Spirit, tells his readers to be in subjection to the government. Moreover, he states that no authority exists other than that established by God, and that rulers are serving God in their political office. Peter writes nearly the same thing in one of his two New Testament letters: “Submit yourselves for the Lord’s sake to every human institution, whether to a king as the one in authority, or to governors as sent by him for the punishment of evildoers and the praise of those who do right. For such is the will of God that by doing right you may silence the ignorance of foolish men. Act as free men, and do not use your freedom as a covering for evil, but use it as bondslaves of God. Honor all people, love the brotherhood, fear God, honor the king” (1 Peter 2:13–17\). Both Paul’s and Peter’s teachings have led to quite a few questions from Christians where civil disobedience is concerned. Do Paul and Peter mean that Christians are always to submit to whatever the government commands, no matter what is asked of them? A Brief Look at the Various Views of Civil Disobedience There are at least three general positions on the matter of civil disobedience. The anarchist view says that a person can choose to disobey the government whenever he likes and whenever he feels he is personally justified in doing so. Such a stance has no biblical support whatsoever, as evidenced in the writings of Paul in Romans 13\. The extremist patriot says that a person should always follow and obey his country, no matter what the command. As will be shown in a moment, this view also does not have biblical support. Moreover, it is not supported in the history of nations. For example, during the Nuremberg trials, the attorneys for the Nazi war criminals attempted to use the defense that their clients were only following the direct orders of the government and therefore could not be held responsible for their actions. However, one of the judges dismissed their argument with the simple question: “But gentlemen, is there not a law above our laws?” The position the Scriptures uphold is one of biblical submission, with a Christian being allowed to act in civil disobedience to the government if it commands evil, such that it requires a Christian to act in a manner that is contrary to the clear teachings and requirements of God’s Word. Civil Disobedience—Examples in Scripture In Exodus 1, the Egyptian Pharaoh gave the clear command to two [Hebrew midwives](Hebrew-midwives.html) that they were to kill all male Jewish babies. An extreme patriot would have carried out the government’s order, yet the Bible says the midwives disobeyed Pharaoh and “feared God, and did not do as the king of Egypt had commanded them, but let the boys live” (Exodus 1:17\). The Bible goes on to say the midwives lied to Pharaoh about why they were letting the children live; yet even though they lied and disobeyed their government, “God was good to the midwives, and the people multiplied, and became very mighty. Because the midwives feared God, He established households for them” (Exodus 1:20–21\). In Joshua 2, Rahab directly disobeyed a command from the king of Jericho to produce the Israelite spies who had entered the city to gain intelligence for battle. Instead, she let them down via a rope so they could escape. Even though Rahab had received a clear order from the top government official, she resisted the command and was redeemed from the city’s destruction when Joshua and the Israeli army destroyed it. The book of 1 Samuel records a command given by King Saul during a military campaign that no one could eat until Saul had won his battle with the Philistines. However, Saul’s son Jonathan, who had not heard the order, ate honey to refresh himself from the hard battle the army had waged. When Saul found out about it, he ordered his son to die. However, the people resisted Saul and his command and saved Jonathan from being put to death (1 Samuel 14:45\). Another example of civil disobedience in keeping with biblical submission is found in 1 Kings 18\. That chapter briefly introduces a man named Obadiah who “feared the Lord greatly.” When the queen Jezebel was killing God’s prophets, Obadiah took a hundred of them and hid them from her so they could live. Such an act was in clear defiance of the ruling authority’s wishes. In 2 Kings, the only apparently approved revolt against a reigning government official is recorded. [Athaliah](Athaliah-in-the-Bible.html), the mother of Ahaziah, began to destroy the royal offspring of the house of Judah. However, Joash the son of Ahaziah was taken by the king’s daughter and hidden from Athaliah so that the bloodline would be preserved. Six years later, Jehoiada gathered men around him, declared Joash to be king, and put Athaliah to death. Daniel records a number of civil disobedience examples. The first is found in chapter 3 where Shadrach, Meshach and Abednego refused to bow down to the golden idol in disobedience to King Nebuchadnezzar’s command. The second is in chapter 6 where Daniel defies King Darius’ decree to not pray to anyone other than the king. In both cases, God rescued His people from the death penalty that was imposed, signaling His approval of their actions. In the New Testament, the book of Acts records the civil disobedience of Peter and John towards the authorities that were in power at the time. After Peter healed a man born lame, Peter and John were arrested for preaching about Jesus and put in jail. The religious authorities were determined to stop them from teaching about Jesus; however, Peter said, “Whether it is right in the sight of God to give heed to you rather than to God, you be the judge; for we cannot stop speaking about what we have seen and heard” (Acts 4:19–20\). Later, the rulers confronted the apostles again and reminded them of their command to not teach about Jesus, but Peter responded, “We must obey God rather than men” (Acts 5:29\). One last example of civil disobedience is found in the book of Revelation where the Antichrist commands all those who are alive during the end times to worship an image of himself. But the apostle John, who wrote Revelation, states that those who become Christians at the time will disobey the Antichrist and his government and refuse to worship the image (Revelation 13:15\) just as Daniel’s companions violated Nebuchadnezzar’s decree to worship his idol. Civil Disobedience—Conclusion What conclusions can be drawn from the above biblical examples? The guidelines for a Christian’s civil disobedience can be summed as follows: • Christians should resist a government that commands or compels evil and should work nonviolently within the laws of the land to change a government that permits evil. • Civil disobedience is permitted when the government’s laws or commands are in direct violation of God’s laws and commands. • If a Christian disobeys an evil government, unless he can flee from the government, he should accept that government’s punishment for his actions. • Christians are certainly permitted to work to install new government leaders within the laws that have been established. Lastly, Christians are commanded to pray for their leaders and for God to intervene in His time to change any ungodly path that they are pursuing: “First of all, then, I urge that entreaties and prayers, petitions and thanksgivings, be made on behalf of all men, for kings and all who are in authority, so that we may lead a tranquil and quiet life in all godliness and dignity” (1 Timothy 2:1–2\).
Is the idea of mother nature biblical?	Answer The earliest written and most reliably dated references to Mother Nature are found in Mycenaean Greek transcripts dated in 12 or 13 BC. The term Mother Earth is transliterated as “ma\-ga” or “Mother Gaia.” This notion had its roots in the pre\-Socratic philosophers who had “invented” Nature, and it was further championed by the Greek philosopher Aristotle. Other cultures have embraced the notion that “nature” had its own spirit and relevancy unique from God the Father. The American Indian is one such culture that believes that there is something called an “Earth Mother” that provides the water of life that gives them the abundant provision of food. In reality, no one but God provides our basic needs of food, shelter, water, and life. The term Mother Nature is sometimes used in a general way to refer to the environment as a whole. The term is sometimes used in association with political and cultural ideologies such as global warming, environmentalism, and climate change. For some, news reports of rising temperatures, rising sea levels, savage wildfires, earthquakes, tsunamis, hurricanes, the emergence of new and even ancient diseases, and the like demonstrate that "Mother Nature" is a kind of capricious goddess who wreaks havoc throughout the earth. It is God who controls the forces of nature: “But God made the earth by his power; he founded the world by his wisdom and stretched out the heavens by his understanding. When he thunders, the waters in the heavens roar; he makes clouds rise from the ends of the earth. He sends lightning with the rain and brings out the wind from his storehouses” (Jeremiah 10:12–13\). Jesus demonstrated His divine power over nature by calming the raging sea (Matthew 8:26\). It is also true that there are natural laws at work in our environment; these are systems God instituted (Genesis 8:22\). God created our world; human sin damaged it (Romans 8:19–22\). Yet God still holds our world together (Colossians 1:16–17\). There is no capricious goddess at play. Another bizarre idea is that Mother Nature is somehow the wife/consort of God and she rules in heaven alongside Him. This idea of a “mother and father god” is seen in some Roman Catholic traditions that declare Mary to be the “queen of heaven.” The Bible, however, declares that God, in the triune Godhead, rules heaven and earth alone and unaided (Daniel 4:25\). Nature is His creation and He alone sustains and protects it and, in doing so, He testifies to His goodness and kindness toward it. “He has shown kindness by giving you rain from heaven and crops in their seasons; he provides you with plenty of food and fills your hearts with joy" (Acts 14:17\).
What does "communion of the saints" mean in the ancient creeds?	Answer The word communion means “an act or instance of sharing.” When the [Apostles’ Creed](apostles-creed.html) speaks of the “communion of the saints,” it is not just specifically referring to the Lord’s Supper/Holy Communion in which believers come together to remember Jesus’ sacrifice through the bread and the wine. The communion of the saints is much deeper than this important ordinance. The communion of the saints refers to believers in the past, believers in the present, and believers in the years to come sharing a common salvation in our Savior the Lord Jesus Christ. Those who have passed from this world into the presence of Christ at the death of their body have the same salvation as believers who are alive today. Those who will come after us will have the same salvation we have. The communion of saints is what each one of us has in common with all other believers. We have been forgiven through His death and saved by His life (Romans 5:10\), set free from the law of sin and death (Romans 8:2\), and passed from spiritual death to eternal life (1 John 3:16\). We have all been permanently adopted as children of God by the will of God (John 1:12\-13\). We have become God’s handiwork to do good works that He has prepared for us (Ephesians 2:10\), and we have all been given an eternal home in the New Jerusalem in the presence of our Lord Jesus Christ, our Lamb, our Temple, and our Light (Revelation 21:22–27\). These are only a few of the blessings we have in common with all other believers.
What should we learn from Psalm 119?	Answer Containing 176 verses, Psalm 119 is the longest single chapter in the Bible. The author of Psalm 119 is unknown, but most scholars agree that it was written by David, Ezra, Daniel, or Jeremiah. Each of these proposed authors suffered serious difficulties in his life, and the author of Psalm 119 reflects that in descriptions of plots, slanders, and taunts against him (verses 23, 42, 51, 150 ), persecutions (verses 61, 86, 95, 110, 121, 134, 157, 161\), and [afflictions](Bible-affliction.html) (verses 67, 71, 143, 153\). The persecution and affliction of the man (and woman) of God is a major theme of Psalm 119\. Another prominent theme in Psalm 119 is the profound truth that the Word of God is all\-sufficient. Psalm 119 is an expansion of Psalm 19:7–9: “The law of the LORD is perfect, reviving the soul. The statutes of the LORD are trustworthy, making wise the simple. The precepts of the LORD are right, giving joy to the heart. The commands of the LORD are radiant, giving light to the eyes. The fear of the LORD is pure, enduring forever. The ordinances of the LORD are sure and altogether righteous.” There are eight different terms referring to the Word of God throughout the psalm: law, testimonies, precepts, statues, commandments, judgments, word, and ordinances. In almost every verse, the Word of God is mentioned. Psalm 119 affirms not only the character of the Scriptures, but it affirms that God’s Word reflects the very character of God Himself. Notice these attributes of God ascribed to Scripture in Psalm 119: 1\. Righteousness (verses 7, 62, 75, 106, 123, 138, 144, 160, 164, 172\) 2\. Trustworthiness (verse 42\) 3\. Truthfulness (verses 43, 142, 151, 160\) 4\. Faithfulness (verse 86\) 5\. Unchangeableness (verse 89\) 6\. Eternality (verses 90,152\) 7\. Light (verse 105\) 8\. Purity (verse 140\) The format of Psalm 119 is an alphabetic [acrostic](acrostic-poem.html), meaning that the first letters of each line in Hebrew follow through the alphabet, 8 lines per letter, thus 8 lines x 22 letters in Hebrew \= 176 lines. One message of this psalm is that we are to live a lifestyle that demonstrates obedience to the Lord, who is a God of order (hence the acrostic structure), not of chaos. The psalm opens with two beatitudes. “Blessed” are those whose ways are blameless, who live according to God’s law, who keep His statutes and seek Him with all their heart. The author of the psalm is a man who has known great trouble in his life, but also one who has come through it with a deep and passionate understanding of God’s unfailing love and compassion (Psalm 119:75–77\). Throughout his affliction, the author clings to the truths he learns from the Scriptures, which are eternal and “stand firm in the heavens” (Psalm 119:89–91\). His love for the Word of God and his dedication to remember it and live by it is a theme that is repeated over and over (verses 11, 15–16, 24, 34, 44, 47, 55, 60, etc.). These are the lessons for us in this great psalm. The Word of God is sufficient to make us wise, train us in righteousness, and equip us for every good work (2 Timothy 3:15–17\). The Scriptures are a reflection of God’s nature, and from them we learn that we can trust His character and His plan and purposes for mankind, even when those plans include affliction and persecution. Blessed indeed are we if our delight is in the law of the Lord, and on His law we meditate day and night (Psalm 1:2\).
What does it mean that “by His stripes we are healed”?	Answer “Stripes,” (Isaiah 53:5; 1 Peter 2:24\) in the language of the King James Version of the Bible, and in some others, means “wounds,” as seen in more modern translations such as the New International Version. These stripes were administered by whipping the bare backs of prisoners whose hands and feet were bound, rendering them helpless. The phrase “by His stripes we are healed” refers to the punishment Jesus Christ suffered—floggings and beatings with fists that were followed by His agonizing death on a cross—to take upon Himself all of the sins of all people who believe Jesus Christ is Lord and Savior. “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6\). The whips used were made of braided leather, with pottery shards and sharp stones affixed to the ends, which tore open the flesh of the prisoner with each cruel swing of the whip. When we picture this terrible, inhumane form of physical punishment we recoil in horror. Yet the physical pain and agony were not all Jesus suffered. He also had to undergo the mental anguish brought on by the wrath of His Father, who punished Him for the sinfulness of mankind—sin carried out in spite of God’s repeated warnings, sin that Jesus willingly took upon Himself. He paid the total price for all of our transgressions. Under the guidance of the Holy Spirit, the apostle Peter wrote, “He Himself bore our sins in His body on the tree, so that we might die to sins and live for righteousness; by His wounds you have been healed.” In Isaiah 53, Jesus’ future life on earth was foretold in the clearest of terms, to include his eventual torture and death: “But He was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was upon Him, and by His wounds (stripes) we are healed” (Isaiah 53:5; 1 Peter 2:24\). Although these two verses are central to the topic of healing, they are often misunderstood and misapplied. The word “healed” as translated from both Hebrew and Greek, can mean either spiritual or physical healing. However, the contexts of Isaiah 53 and 1 Peter 2 make it clear that they are referring to spiritual healing, not physical. “He himself bore our sins in his body on the tree, so that we might die to sins and live for righteousness; by his wounds you have been healed” (1 Peter 2:24\). The verse is referring to sin and righteousness, not sickness and disease. Therefore, being “healed” in both these verses is speaking of being forgiven and saved, not being physically healed. Matthew uses Isaiah 53:5 and speaks of its fulfillment in the context of Jesus’ healing ministry: “Many who were demon\-possessed were brought to him, and he drove out the spirits with a word and healed all the sick. This was to fulfill what was spoken through the prophet Isaiah: ‘He took up our infirmities and bore our diseases’” (Matthew 8:16–17\). Jesus was not actually bearing sin in Matthew 8, but He was bearing some of the consequences of sin; thus, Jesus showed Himself to be the true Messiah prophesied by Isaiah. In healing the multitudes of their physical ailments, Jesus proved His power to also heal them of their spiritual ailments (cf. Mark 2:8–12\). Matthew finds in Jesus’ healing miracles a foretaste of Jesus’ atonement for sin: the bearing of the diseases was emblematic of the removal of sin. The ultimate cause of sickness, the sin of the world, would be borne later on the cross, and our ultimate physical healing, with resurrection, will come at the end (1 Corinthians 15:42\).
Is it really true that all things are possible with God?	Answer While God can do anything He wishes to do, God will not do things that would be against His holy will or contradictory to His purposes. He can commit no sinful act, for example, for He is completely holy, and sinning is not in His character. Some will still ask, shouldn’t anything be possible for an omnipotent deity? An example may help: “[Can God make a stone so heavy He can’t lift it?](God-rock-heavy-lift.html)” This question contains a paradox: if the Lord is so powerful He can make a stone of infinite weight, how would it not be possible, given His mighty power, for Him to lift it? Yet, since the stone is of infinite weight, how would it be possible for Him to lift it? The answer is that God will not deny Himself, which is the case here. It seems He would not even consider such an idea, for He would be pitting Himself against Himself, a foolish act having no value in His kingdom purposes. It is worth noting that we see throughout the Bible that God is omnipotent—all\-powerful—not equaled or surpassed by anyone or anything. In discussing God’s making a dry path in the mighty Jordan River to allow the safe passage of His people, Joshua 4:24 says, “He did this so that all the peoples of the earth might know that the hand of the LORD is powerful and so that you might always fear the LORD your God.” Similarly, Jeremiah 32:26\-27 relates, “Then the word of the Lord came to Jeremiah: ‘I am the LORD, the God of all mankind. Is anything too hard for me?’” Continuing, in Hebrews 1:3, we see, “The Son is the radiance of God’s glory and the exact representation of His being, sustaining all things by His powerful word.” These verses and others show that all things within God’s will are possible for Him. The angel in Luke 1:36\-37 said to Mary, “Even Elizabeth your relative is going to have a child in her old age, and she who was said to be barren is in her sixth month. For nothing is impossible with God.” Some ask that, if "nothing is impossible with God," does that mean I can run faster than a car or leap a tall building in a single bound? It is perfectly within God’s power to make those things possible, but there is nothing in Scripture that indicates it is God’s desire to make them possible. Something being possible for God does not obligate Him to actually do it. We must be thoroughly familiar with Scripture so that we can know what is God’s desire and what He has promised, and thereby know what God will make possible in our lives. When we consider all of our heavenly Father’s mighty supernatural works throughout the Bible, we see that He indeed is capable of moving human events along the continuum of time, in spite of things seemingly impossible, all for His glorious purposes.
What are the Quiverfull and Patriarchy movements?	Answer Believers inundated by harmful worldly influences often band together to encourage and exhort one another to live Christlike lives. The closely related Patriarchy and Quiverfull movements attempt to do just that. The desire to protect their families from the influences of a godless world drives some to search the Bible for alternatives. In general, these movements emphasize the leadership of the husband/father, the blessing of children to a family, and the education of children in a Christian worldview. Proponents of the Quiverfull philosophy emphasize that children are a blessing from the Lord, and He alone should open and close the womb of a woman. They focus on Psalm 127:3–5: “Children are a heritage from the LORD, offspring a reward from him. Like arrows in the hands of a warrior are children born in one’s youth. Blessed is the man whose quiver is full of them. They will not be put to shame when they contend with their opponents in court.” While some teach that children are blessings and gifts from God, others intend to use their children to redeem the culture. In addition, many continue to attempt to have children despite economic conditions or the physical well\-being of the mother. The Patriarchy movement encompasses the beliefs of both Quiverfull and [homeschoolers](Christian-homeschool.html) and emphasizes the headship of the father, or patriarch, in a family. As in any unregulated movement, there are different interpretations of their beliefs. In general, they include the following: • God has granted men authority over their families; preferably, men should be in charge in the workplace, as well. • Women’s sphere of influence is the home. • Women should only work outside the home in context of her domestic responsibilities. • Single women may have more flexibility in their work, but, in general, are not encouraged to work as equals among men in fields that invoke authority such as industry, commerce, civil government, and the military. • God opens and closes the womb; therefore, birth control is taking control from God. • Having and educating many children is the responsibility of all Christians in order to return the country to a nation that follows God. • God has entrusted the direct oversight of the education of children to their parents alone, not the state; fathers are to supervise every aspect of curriculum and training. • Girls are encouraged to center their education around their future role as wives and mothers. • Segregating children into age\-specified activities is inappropriate; children are foolish and should not be left to the influence of others who are also foolish. • The local church is a “family of families”; all worship and educational activities are to be multi\-generational. • Unmarried, grown children are under rule of fathers; although a son may be released to find a vocation and “take a wife,” he should seek his father’s counsel. • Since daughters are “given in marriage” by their fathers, an obedient daughter will allow her father to guide the process of finding a husband, although both she or her father may veto the other’s choice. As in anything man attempts, there is room for abuse in the Patriarchy movement. In their zeal to live lives that please God, some rely on man\-made rules and standards. This lifestyle can be particularly oppressive for daughters. Being protected and educated under the leadership of a loving, Christian father is wonderful. Receiving training to be able to meet the demands of caring for a family and household will go far in preparing them for the families they may have some day. But many of the requirements espoused by families in the Patriarchy movement are based on biblical\-times culture and not on biblical standards. Nowhere in the New Testament is it mentioned that single adult women are required to live at home and either care for younger siblings or work for their father to further his sphere of influence. Often, both girls and boys are discouraged from seeking a higher education. Many adherents believe that secular colleges are too damaging, and a higher education isn’t necessary for a young woman who is being trained to be a mother. Another troubling issue with some in the Patriarchy movement is their goal to have and train children for the express purpose of “returning America to a Christian nation.” They fail to accept that the [kingdom of God](kingdom-of-God.html) is about God’s relationship with individuals and His church, not earthly political entities. Perhaps the greatest danger of the Patriarchy Movement is the potential to raise the husband/father to a spiritual authority approaching idolatry. While the man is the spiritual head of the family, he is not the intermediary between family members and God. All of us, from the most powerful king to the youngest child, are called to develop a personal relationship with God. Our High Priest is Christ (Hebrews 4:14\). Others can provide wisdom and training and relate experience, but no one should feel that there is another person between him and God. The Quiverfull, homeschooling, and Patriarchy movements are attempts to follow God in a wicked and perverse generation. It is vital that we be in the world and not of it. We are called to see children as a blessing from God and train them to honor God, not to worship them, oppress them, or place upon them the responsibility to redeem the culture.
Should Christians stockpile food/supplies in preparation for a possible future disaster?	Answer There are certainly occasions where it makes practical sense to make preparations for the future. However, it is our attitude to this that is important. Our Lord Jesus made it clear in His Sermon on the Mount that we aren’t to worry ourselves about “tomorrow,” that our Heavenly Father knows our needs before we even ask Him, and that He will faithfully provide for us (Matthew 6:25\-34\). Placing our faith in God for our future needs should give us confidence in His provision for us as well as an open hand for all we meet who are in need. Look at the great example of this with the widow who fed Elijah (1 Kings 17:9\-16\) and how God rewarded her for her faithfulness. At the same time, there are other scriptural examples where God clearly advises about planning ahead. In the Old Testament we can see from the dream that Pharaoh had that God wanted Joseph to advise him to prepare for a forthcoming famine to keep the people from starvation (Genesis 41:15\-41\). In accepting Joseph’s God\-given advice, Pharaoh not only saved his own people from starvation, he also saved Joseph’s family, who were the ancestors of the coming Messiah, Jesus. In the New Testament, when Jesus was sending out His disciples ahead of Him, He told them not to take any provisions with them (Luke 9:3; 10:1\-4\). And after their return He reminded them of how they were provided for (Luke 22:35\). Yet in the following verse, Jesus reverses His advice and tells them to take with them a purse, a bag, and a sword (Luke 22:36\). Perhaps He knew they were to face opposition they hadn’t encountered before. He had wisdom and foreknowledge the disciples lacked, and this led Him to give different directions in different circumstances. Practically speaking, of course it is right and sensible to make preparations for the future. But we must be careful not to place extraordinary confidence in those preparations. Jesus’ parable about the prosperous business man who wanted to build bigger barns for his crops is an example of poor planning. The rich man was looking to his riches for his provision and security (Luke 12:16\-21\). There was nothing wrong, in principle, with his building bigger barns. Where his attitude was wrong was by placing his confidence in himself, without acknowledging God in his plans. After all, it was to God he needed to be thankful for the increased crops he had, and it was God’s wisdom he would need for how he would spend his wealth. But he never consulted God, and his life was taken before he even had a chance to spend or use what he had hoarded. The bottom line is that we must seek the wisdom of God in matters of preparation for the future. God promises to grant wisdom to all who seek it (James 1:5\), and He never fails to keep His promises. Christians must be wise stewards of what God has provided, setting aside enough for basic needs and investing our money, time and talents in a future eternity that will never fade away (Matthew 6:19\-20\). When preparing for tomorrow, think “eternity.”
How should a Christian wedding be different from a non-Christian wedding?	Answer The primary difference between a Christian wedding and non\-Christian wedding is Christ. Christians who marry are making a commitment to Christ, as well as to each other, and that commitment should be obvious to everyone who attends the wedding. In a non\-Christian wedding, the couple—particularly the bride—is usually the focal point. In a Christian wedding, Christ is the focal point. A Christian couple who truly want to glorify Christ through their wedding can start with the early preparations, beginning with biblical [premarital counseling](premarital-counseling.html) with their pastor. Premarital counseling based upon sound biblical principles outlines the roles of the husband and wife as they relate to each other and to their prospective children (Ephesians 5:22–6:4; Colossians 3:18\-21\). The wedding affirms before God and friends and family that the couple’s desire is to live according to God’s plan for the family. The wedding ceremony should also be a reflection of the couple’s dedication to the glory of Jesus Christ. Every part of the service, from the music to the vows to the message delivered by the officiator, should reflect that commitment. Music should be reverent and Christ\-honoring, not worldly or flippant. Vows should be taken with the couple’s full understanding that the words they speak to one another constitute a lifetime commitment and with the knowledge that what they promise to one another, they are promising to God. The message delivered by the pastor should reflect these truths and commitment. A Christian couple should choose their attendants carefully and with their commitment to Christ in mind. Bridesmaids and groomsmen aren’t simply there to dress up the ceremony. Their presence testifies to their agreement with, and their promise to support, the commitment of the couple to honor Christ in their marriage. Along that line, the bridal gown and bridesmaids' dresses should be modest and appropriate for standing before God. There is no room for low\-cut, revealing clothing in a Christ\-honoring ceremony. If there is a reception, it should be equally Christ\-honoring. Alcohol should not be the focus of a Christian wedding reception, and drunkenness should absolutely not be a part of the reception. A Christian couple considering whether to have alcohol at their reception should take into account the potential issues of how it would appear to unbelievers and/or whether it could cause anyone to stumble. Ultimately, serving alcohol at a Christian reception is the decision of the bride and groom. A couple whose wedding is Christ\-honoring will remember the beauty and seriousness of the wedding for a lifetime and will find it a wonderful way to begin their life together.
How should Christian parents handle a teen daughter who has become pregnant?	Answer It seems that one of the hardest things for Christians to remember is that it is not a sin to be pregnant. It’s not a sin to be pregnant out of wedlock. And it’s not a sin to be born to unmarried parents. It is a sin to have sex outside the marriage relationship—and it is just as much a sin for the man as for the woman. But an unbiblical intimate relationship is a much easier thing to hide from critical eyes than a pregnancy and, sadly, less damaging to a family’s reputation in the Christian community. As disappointing and overwhelming as it may be to learn a teenage daughter is pregnant, it’s crucial to keep a kingdom perspective. The sin is done. Whatever influences the teens have been under to lead them to sin can’t be avoided now. This new situation is not about the morality of out\-of\-wedlock sex or the reputation of a family. It’s about the development of a child. All children are blessings from God, and He has a plan for each one (Psalm 139:13\-18\). Even if the circumstances in which the baby comes are less than ideal, that child is as precious and loved by God as any other. The pregnant daughter is also precious to God. The role of parents is to teach and guide their children to live godly lives in whatever they face. This is a prime opportunity to do just that. The girl may be scared, ashamed, and emotional, and it is her parents’ responsibility to help her push past emotion and turn to her Heavenly Father. Some parents fear that giving their daughter the love and support she needs will encourage the behavior that led to the pregnancy. But, again, being pregnant and giving birth to a child are not a sin, and there are so many other benefits to actively and publicly standing with a pregnant teen. It fosters an environment in which the child is valued as a blessing. It encourages the father to take responsibility without fear. And it makes abortion a much less desirable option. If a family abandons their pregnant teen—even emotionally—she will be much more likely to make harmful decisions. She may think marrying the baby’s father is the only option. She may not know how to take care of her health and that of the baby. Other pregnant teens may see the volatile relationship and keep their own condition secret. Conversely, the girl will be able to make much wiser decisions about her and her baby’s future if she can rest in her parents’ acceptance and loving guidance. Making this journey more emotionally difficult for her will not encourage clear thinking. Wise parents will help their daughter walk through the options of keeping the child or adoption. It may also be beneficial to involve the father and his family; he needs to take as much ownership as the mother. After careful prayer, parents should be clear about the level of support they can give in raising the child. Make use of Christian crisis pregnancy centers. Our God is a powerful God who can bring joy and blessing even out of our sin. There may be incredibly tough times ahead for the pregnant teen and her family, but our God is the God who redeems.
What are the gates of hell?	Answer The phrase the “gates of hell” is translated in some versions as the “gates of [Hades](sheol-hades-hell.html).” “Gates of hell” or “gates of Hades” is found only once in the entire Scriptures, in Matthew 16:18\. In this passage, Jesus is referring to the building of His church: “And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it” (Matthew 16:18\). At that time Jesus had not yet established His church. In fact, this is the first instance of the word church in the New Testament. The word church, as used by Jesus, is derived from the Greek ekklasia, which means the “called out” or “assembly.” In other words, the church that Jesus is referencing as His church is the assembly of people who have been called out of the world by the gospel of Christ. Bible scholars debate the actual meaning of the phrase “and the gates of hell shall not prevail against it.” One of the better interpretations to the meaning of this phrase is as follows. In ancient times, the cities were surrounded by walls with gates, and in battles the gates of these cities would usually be the first place their enemies assaulted. This was because the protection of the city was determined by the strength or power of its gates. As such, the “gates of hell” or “gates of Hades” means the power of Hades. The name “Hades” was originally the name of the god who presided over the realm of the dead and was often referred to as the “house of Hades.” It designated the place to which everyone who departs this life descends, regardless of their moral character. In the New Testament, Hades is the realm of the dead, and in this verse Hades or hell is represented as a mighty city with its gates representing its power. Jesus refers here to His impending death. Though He would be crucified and buried, He would rise from the dead and build His church. Jesus is emphasizing the fact that the powers of death could not hold Him in. Not only would the church be established in spite of the powers of Hades or hell, but the church would thrive in spite of these powers. The church will never fail, though generation after generation succumbs to the power of physical death, yet other generations will arise to perpetuate the church. And it will continue until it has fulfilled its mission on earth as Jesus has commanded: “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age” (Matthew 28:18–20\). It is clear that Jesus was declaring that death has no power to hold God’s people captive. Its gates are not strong enough to overpower and keep imprisoned the church of God. The Lord has conquered death (Romans 8:2; Acts 2:24\). And because “death no longer is master over Him” (Romans 6:9\), it is no longer master over those who belong to Him. Satan has the power of death, and he will always use that power to try to destroy the church of Christ. But we have this promise from Jesus that His church, the “called out,” will prevail: “Yet a little while and the world will see me no more, but you will see me. Because I live, you also will live” (John 14:19\).
What are the most common world religions?	Answer There are countless religions in the world, with most religions having sub\-sects within them. Generally speaking, all religions attempt to help people make sense of their purpose and existence in this world, explain what occurs in the afterlife, and declare whether or not there is a deity, and if so, how we relate to this deity. The seven world religions in the list below comprise over 95 percent of the world’s religious adherents. With each world religion is a link to a more detailed discussion of that religion’s beliefs and practices. [Roman Catholicism](Catholic-questions.html) and [Christianity](Christianity.html) There are approximately 1\.2 billion professed Roman Catholics worldwide. Though the Roman Catholic Church has always been identified with Christianity, there are clear and fundamental differences between the two. Roman Catholics generally identify themselves as Christians, but for the purposes of distinguishing the two divisions of the Christian faith, adherents of Roman Catholicism are referred to as Catholics, while non\-Catholic adherents of the Christian faith are referred to as Christians. There are approximately 900 million people worldwide who profess to be non\-Catholic Christians. The name Christian is derived from the fact that the early followers of Jesus of Nazareth were called Christians (Acts 11:26\), which means literally “little Christs.” Christ is the Greek word for the Hebrew Messiah, the “anointed one.” Although Christians frequently identify with particular denominations such as Baptists, Methodists, Presbyterians, Lutherans, Pentecostals, and Nazarenes, they also universally claim the name “Christian” for themselves. Christianity is oftentimes collectively called “the Church.” This is an indistinct term in that it is also the word used for local congregations and buildings as well as for specific denominations. [Islam](Islam.html) The word Islam literally means “submission,” and, as such, a Muslim is “one who submits to God.” Islam is based primarily on the sayings of Mohammad, as dictated to his companions and recorded in the Qur'an. There are about 1\.3 billion Muslims in the world today. Islam is represented all over the world. Though mostly associated with the Middle East, the largest Muslim populations are in Asia. Indonesia, Malaysia, Pakistan, Bangladesh, and India have sizable Muslim populations. [Hinduism](Hinduism.html) Hinduism is a word created by the Western world to encompass the dominant religious and social system of India. Traditionally, those we call Hindus refer to their religion as the dharma, which means “the way” or “the religion.” There are approximately 900 million Hindus in the world. Obviously, the greatest number of Hindus is located in India. Since Indians have emigrated all over the world, however, there are many Hindu communities in other countries. The total number of Hindus in India is subject to some controversy because it includes up to 300 million “untouchables” (dalits), who are officially counted as a part of the Hindu social structure but who are prevented from fully participating in Hinduism. [Buddhism](buddhism.html) Buddhism is based on the teachings of the person called the Buddha, which means “enlightened one.” This religion has many different branches, but Buddhism is the only appropriate all\-encompassing term, and its adherents, no matter how divergent in their beliefs, are happy to be known as Buddhists. Buddhism has about 360 million followers, placing it fourth, behind Christianity, Islam, and Hinduism. Buddhism originated in India. It is dominant in its more traditional forms in Sri Lanka and much of Southeast Asia (Thailand, Myanmar, Laos, and Cambodia). Additionally, it has taken on various forms in many other Asian countries, most notably Tibet, Korea, China, and Japan. Today Buddhism is frequently adapted and adopted by Westerners, though often at the expense of faithfulness to the traditional forms of this religion. [Judaism](Judaism.html) The word Judaism comes from the name of the tribe of Judah, one of the twelve ancient tribes of Israel. So, literally, it is the religion of those who come from the tribe of Judah, who are (in English) called the Jews. However, being Jewish refers to an ethnic identity as well as a faith, and nowadays there are many Jews who do not practice the Jewish faith, even though they are happy to be known as Jews ethnically and culturally. It is estimated that there are about 15 million religious Jews in the world today, but many others do not practice any religion. [Baha’i](Bahai-faith.html) The term Baha'i literally means a “follower of Baha,” referring to Baha'ullah, the founder of the religion. Baha'i has more than seven million members. Originating in Iran, Baha’i is represented in over 200 countries in the world, behind only Christianity and Islam.
Does God expect us to have blind faith?	Answer The phrase “blind faith” means different things to different people, and, sadly, many people use it as a negative, disparaging term to describe anyone who believes in God. A dictionary definition of blind faith is “belief without true understanding, perception, or discrimination.” But is this the kind of faith God desires us to have? More to the point, is the kind of faith God gives us a blind faith (Ephesians 2:8\-9\)? Is our faith really to be blind, without true understanding? To answer this, we will start by looking at one of the greatest examples of faith found in the Old Testament. God told Abraham that Abraham would be a father of many nations and that his wife Sarah would bear him a child even though they were very old. Indeed, Sarah was 90, and Abraham was around 100 when Isaac was finally born to them. Then God told Abraham to do the unthinkable, to kill Isaac (Genesis 22:1\-19\). Upon receiving the order, Abraham did not question God. He “blindly” followed God’s orders and traveled quite a distance to a mountain with the intention of killing his son. In the end, God stopped him and said, “Now I know that you fear God, because you have not withheld from me your son, your only son” (Genesis 22:12\). This account makes it seem that God was rewarding and complimenting Abraham for blind faith, and since Abraham is one of the models given to us to follow, it would seem that blind faith is the ideal. That, however, is not the whole story. If we turn to the book of Hebrews and read what it says about Abraham, we can find out a bit more. Hebrews 11 is often referred to as the hall of fame of faith. In it we find many of the greatest people of the Bible and their accomplishments through faith. Abraham is listed more than once, but verses 18\-19 tell us Abraham “reasoned” that God had promised a great nation through Isaac and that even if Isaac were killed, God could bring Isaac back from the dead, and because of that reasoning—not blind faith—Abraham followed through with the command. Abraham did not act blindly. Instead, he used his powers of reason, based on what he knew about God, to think it through. He knew God’s nature as a faithful God, and he remembered God’s promise regarding Isaac. Then he acted accordingly. Throughout Scripture we find that reason, wisdom, and logic are lifted up as good traits. For example, Proverbs 3:13 says we are blessed when we find knowledge and understanding. Hebrews 5:12\-14 reproves teachers for not learning and growing in understanding. Paul commends the church at Berea because they searched the Scriptures daily to see if what Paul said was true (Acts 17:11\). In many places throughout Acts the apostle Paul was said to “reason” with the lost, attempting to prove to them the truth of his words. James 1:5 even tells us to ask God for wisdom, which He gives “generously to all without finding fault.” There are many other places where reason and understanding are uplifted. To state the point simply, God created humans with the ability to think and reason, and God expects us to use the gift He has given us. Remember that at its core the goal of reason and logic is to find truth, and Jesus made the bold claim that He is truth (John 14:6\), so reason and logic should lead us to Jesus every time. We are expected to act in faith on God’s promises just as Abraham did, but we do that from a position of trust based on all the knowledge we have of God. Abraham followed God’s order based on his faith that God would keep His promise to raise up a nation through Isaac. Abraham had learned that God would keep His promises through a lifetime of walking with God, so this was a reasoned and informed faith. There will be times in our walk with God that we will act purely on faith because we do not have the whole picture, as in the case of Abraham. However this faith is not blind; it is based on knowledge of God’s nature and character, His promises in the Scriptures, and our personal experience walking with God every day.
What are the spiritual gifts of the word of wisdom and the word of knowledge?	Answer There are three [spiritual gifts lists](spiritual-gifts-list.html) in Scripture (Romans 12:6–8; 1 Corinthians 12:4–11; and 1 Corinthians 12:28\), but only one of them mentions the gifts referred to as the word of wisdom and the word of knowledge (1 Corinthians 12:8\). There is much confusion as to exactly what these two gifts are. Perhaps the best way to approach it is to describe what these gifts are not. Some Charismatics/Pentecostals view the word of knowledge and word of wisdom spiritual gifts as the Holy Spirit speaking from one believer to another, giving revelation regarding a decision or situation. Those who use these gifts in that way will often say something to the effect of, “I have a word from the Lord for you.” In doing so, they claim to be speaking on behalf of God and claim that their words are to be strictly obeyed. This understanding of the word of knowledge and word of wisdom gifts comes dangerously close to denying the doctrine of the [sufficiency of Scripture](sufficiency-of-Scripture.html). If God continues to reveal His will and wisdom through special revelation to individuals, then can His Word truly be sufficient to make us “complete, thoroughly equipped for every good work” (2 Timothy 3:17\)? Has God truly given us everything we need for life and godliness (2 Peter 1:3\), if we require other individuals to give us special revelation from God? This is not to say that God never uses another person to speak to us, but if we often need direct messages from God through other people in order to live our lives, is God’s Word truly sufficient, as it declares itself to be? So, if the word of wisdom and the word of knowledge are not prophetic/revelatory gifts, just what are they? We know one thing for sure: these gifts are given by the Spirit to build up (edify) the body of Christ, for the “common good” (1 Corinthians 12:7\). The havoc that so often ensues in churches that practice the word of knowledge and word of wisdom as revelatory gifts clearly is not for the common good. Confusing, nebulous, and sometimes contradictory “words from the Lord” do not come from God, for He is not a God of confusion or disorder (1 Corinthians 14:33\). Nor do they tend to bring Christians together for their edification; on the contrary, they tend to cause division and strife in the body. Often the word of knowledge and/or word of wisdom gifts are used to gain power and influence over other people, to make others dependent on the one who claims to possess those gifts. This misuse of the two gifts is clearly not of God. With that in mind, we offer these definitions of the word of knowledge and word of wisdom spiritual gifts: The word of wisdom – The fact that this gift is described as the “word” of wisdom indicates that it is one of the speaking gifts. This gift describes someone who can understand and speak forth biblical truth in such a way as to skillfully apply it to life situations with all discernment. The word of knowledge – Also a speaking gift that involves understanding truth with an insight that only comes by revelation from God. Those with the gift of knowledge understand the deep things of God and the mysteries of His Word.
Is there any conclusive proof of God?	Answer The answer to this question depends greatly on what is meant by “conclusive” proof of God. Can we reach out and touch God or see Him in the same way that we touch and see people? No. But there are countless ways one can know assuredly that God does exist, that He is real, and He is who He says He is. We will look briefly at three ways of proving His existence using both science and the Bible. 1\. Proof of God: The Law of Cause and Effect. This law of science states that every cause has its effect and every effect has its cause. This law is the basis of all science. As such, this law bears a relationship to the origin of the heavens and the earth. In fact, scientists agree that the universe has not existed forever, that it had a beginning at some point in time. The theory of relativity, which is almost universally accepted among scientists, has certain implications for this Law of Cause and Effect. One is that the universe—defined as time, space, matter, and physical energy—had a beginning, that it is not eternal. And it is through Einstein’s equations that scientists can trace the development of the universe back to its very origin, back to what is called the “singularity event” when it actually came into being. Science has proven that the universe really did have a beginning. This means that if the universe had a starting point in history, then it obviously began to exist, and it must have a cause for its existence. Therefore, if the universe needs a cause for its coming into being, then that cause must be beyond the universe—which is time, space, matter, and physical energy. That cause must be something similar to what Christians call “God.” Even Richard Dawkins, probably the most prominent proponent for atheism in our time, admitted in a TIME magazine article that “there could be something incredibly grand and incomprehensible and beyond our present understanding.” Yes, and that is God! We can best summarize this cosmological evidence with the following statements: (1\) Whatever begins to exist must have a cause for its existence. (2\) The universe began to exist. (3\) Therefore, the universe must have a cause for its existence. (4\) The attributes of the cause of the universe (being timeless, existing outside of space, and so on) are the attributes of God. (5\) Therefore, the cause of the universe must be God (Genesis 1:1\). 2\. Proof of God: The Law of Teleology. Teleology is the study of design or purpose in natural phenomena. This law of science essentially means that when an object reflects a purpose, goal, or design, it must have had a designer. Simply put, things do not design themselves. This holds true for the things in the universe, which proves that it had to have a Designer. For example, the earth in orbiting the sun departs from a straight line by only one\-ninth of an inch every 18 miles—a very straight line in human terms. If the orbit changed by one\-tenth of an inch every 18 miles, it would be vastly larger, and we would all freeze to death. If it changed by one\-eighth of an inch, we would be incinerated. The sun is burning at approximately 20 million degrees Celsius at its interior. If the earth was moved 10% farther away, we would soon freeze to death. If it were moved 10% closer, we would be reduced to ashes. Are we to believe that such precision “just happened”? Think about it: the sun is poised at 93 million miles from Earth, which happens to be just right. Did this happen by chance or by design? It’s no small wonder that the psalmist alludes to God as the grand designer: “The heavens declare the glory of God; the skies proclaim the work of his hands. . . . \[The sun] rises at one end of the heavens and makes its circuit to the other” (Psalm 19:1, 6\). 3\. Proof of God: The Laws of Probability and Fulfilled Prophecy. There are 1,093 prophecies in the Bible that refer to Jesus and His Church, and each one of those prophecies was fulfilled! The Old Testament contains 48 prophecies that pertain to the crucifixion of Jesus. When applying the laws of probability to calculate the likelihood of several events taking place at or near the same time, all probabilities have to be multiplied together. For example, if the probability of a single event occurring randomly is 1 chance in 5 and the probability of a separate event occurring is 1 chance in 10, then the probability that both events will occur together or in sequence is 1 in 5 multiplied by 1 in 10, which yields 1 in 50\. In considering the fact that several different prophets who lived in separate communities over a span of a 1,000 years made predictions of Christ 500 years before His birth, the odds against these prophecies coming true are simply beyond our wildest comprehension. For example, the chances of one man (Jesus) fulfilling just 8 of the prophecies attributed to Him are one in 10 to the 17th power (that’s a number 1 with 17 zeroes). Consider this: imagine covering the entire state of Texas with silver dollars to a level of two feet deep. The number of silver dollars needed to cover the whole state would be 10 to the 17th power. Mark one silver dollar with an “X” and drop it from an airplane. Then thoroughly stir all the silver dollars all over the state. Then blindfold a man and tell him he can travel wherever he wishes in the state of Texas. Then somewhere along the way, he is to stop and reach down into the two feet of silver dollars and pull up the one silver dollar that has been marked with the “X.” What are the chances of his doing this? The same chance the prophets had of eight of their prophecies being fulfilled in any one man in the future (based on the work of Peter W. Stoner and Robert C. Newman in Science Speaks: Scientific Proof of the Accuracy of Prophecy and the Bible \[Chicago, IL: Moody Press, 1963, pg. 101\-109].) The Bible with all its fulfilled prophecies proves the existence of God. Through the law of probability and the mathematical odds of prophecy being fulfilled, we can know assuredly that there was a divine Designer and Author of the Bible. The same One who brought the universe into existence. “You may say to yourselves, ‘How can we know when a message has not been spoken by the LORD?’ If what a prophet proclaims in the name of the LORD does not take place or come true, that is a message the LORD has not spoken. That prophet has spoken presumptuously” (Deuteronomy 18:21\-22\). Finally, God, the Creator of the universe and Author of our salvation tells us, “Remember the former things, those of long ago; I am God, and there is no other; I am God, and there is none like me. I make known the end from the beginning, from ancient times, what is still to come. I say: My purpose will stand, and I will do all that I please” (Isaiah 46:9\-10\).
What is a quiet time?	Answer A quiet time is an important part of a Christian’s everyday life, for this is when he goes to a comfortable and rather secluded place in (usually) his own home, where he can draw close to God with no distractions. It should be a place where there are no interruptions from TV, telephone, family member interactions or traffic noises, in other words, silence. A quiet time is a set\-aside part of each day for a meeting between a believer and God. It consists of reading a part of the Bible of the believer’s own choosing, and praying. Every believer needs a quiet time with the Lord. If Jesus Himself needed it, how much more do we? Jesus frequently moved away from the others in order to commune with His Father regularly, as the following Scriptures tell us: “Then Jesus went with his disciples to a place called Gethsemane, and he said to them, ‘Sit here while I go over there and pray’” (Matthew 26:36\). “Very early in the morning, while it was still dark, Jesus got up, left the house and went off to a solitary place, where he prayed” (Mark 1:35\). “But Jesus often withdrew to lonely places and prayed” (Luke 5:16\). The length of the quiet time does not matter, but it should be enough time to meditate on what was read and then pray about it or anything else that comes to mind. Drawing near to God is a rewarding experience, and once a regular habit of quiet time is created, a specific time for study and prayer is eagerly looked forward to. If our schedules are so full and pressing that we feel we cannot carve out some time daily to meet with our heavenly Father, then a revision of our schedules to weed out the “busyness” is in order. A note of caution: some Eastern religions that teach the principles of meditation include instructions on “emptying the mind” by concentrating on repeating a sound or a particular word over and over. Doing so leaves room for Satan to enter and to wreak havoc in our minds. Instead, Christians should follow the advice of the apostle Paul in Philippians 4:8: “Finally, brothers, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things.” Filling one’s mind with these beautiful thoughts cannot help but bring peace and please God. Our quiet time should be a time of transformation through the renewing of our minds (Romans 12:2\), not through the emptying of them.
What is the significance of high places in the Bible?	Answer High places, very simply, were places of worship on elevated pieces of ground. High places were originally dedicated to idol worship (Numbers 33:52; Leviticus 26:30\), especially among the Moabites (Isaiah 16:12\). These shrines often included an altar and a sacred object such as a stone pillar or wooden pole in various shapes identified with the object of worship (animals, constellations, goddesses, and fertility deities). It seems that, at times, high places were set up in a spot that had been artificially elevated; 2 Kings 16:4 seems to differentiate the “high places” from the “hills.” The Israelites, forever turning away from God, practiced Molech worship and built high places for Baal (Jeremiah 32:35\). Although Solomon built the temple of God in Jerusalem, he later established idolatrous high places for his foreign wives outside of Jerusalem and worshiped with them, causing him the loss of the kingdom (1 Kings 11:11\). The people were still sacrificing at the pagan high places before the temple was built, and Solomon joined them. After the Lord appeared to him in a dream at Gibeon, the king returned to Jerusalem and sacrificed offerings; however, he continued to waver between the two places of worship. Not all high places were dedicated to idol worship. They played a major role in Israelite worship, and the earliest biblical mention of a site of worship, later called a “high place,” is found in Genesis 12:6–8 where Abram built altars to the Lord at Shechem and Hebron. Abraham built an altar in the region of Moriah and was willing to sacrifice his son there (Genesis 22:1–2\). This site is traditionally believed to be the same high place where the temple of Jerusalem was built. Jacob set up a stone pillar to the Lord at Bethel (Genesis 28:18–19\), and Moses met God on Mt. Sinai (Exodus 19:1–3\). Joshua set up stone pillars after crossing the Jordan (Joshua 4:20\) and considered this a high place of worship because the Israelites “came up from” the Jordan onto higher ground. The high places were visited regularly by the prophet Samuel (1 Samuel 7:16\). High places as sites of Canaanite idol worship (Judges 3:19\) extended into the period of Elijah (1 Kings 18:16–40\). God would name only one high place where sacrifice was authorized, and that was the temple in Jerusalem (2 Chronicles 3:1\). God commanded that all other high places be destroyed. King Josiah destroyed them in 2 Kings 22—23\.
What is an Evangelical Free church?	Answer In 1950, the Evangelical Free Church of America (Swedish) and the Norwegian\-Danish Evangelical Free Church Association combined to form the Evangelical Free Church of America. Churches often shorten their affiliation to “EvFree” or “E\-Free.” The “evangelical” of Evangelical Free reflects the assertions that the scriptures are the inerrant word of God, people are born into a sinful condition, and salvation comes through the death and resurrection of Jesus Christ, as well as a commitment to spreading these beliefs. They also believe in the glorious return of Christ, the bodily resurrection of the dead, and the celebration of water baptism and the Lord’s Supper. The “free” means that EFCA churches are congregational in governance. Each church is governed and financially supported by its own members. This is as opposed to being ruled by a presbyter, or board of elders, or an episcopate, which is a central leader over several churches. Although EFCA churches typically have a senior pastor and a board of elders, the pastors and elders receive their authority by the vote of the congregation. Local churches may be involved in regional ministries with churches of other denominations. The EFCA also supports the reconciliation program Samaritan Way, and the national and international missions programs ReachNational and ReachGlobal. Chuck Swindoll was ordained as an Evangelical Free pastor, and his ministry Insight for Living began as a radio broadcast of his messages at the First Evangelical Free Church in Fullerton, California. The EFCA only ordains men to be pastors. Baptism is generally not required for communion or membership into the church. Although the EFCA supports many ministries, they do not emphasize secular political involvement. Personal responsibility and holiness are stressed over adherence to strict behavioral guidelines. The church is inclusive; that is, salvation is through faith in Christ alone, and church membership is not dependent on acceptance of minor issues. The association takes no stance on Calvinism vs. Arminianism, worship style, or spiritual gifts. Music styles vary from full choir and orchestra to guitar\-based worship teams. Preaching varies from verse\-by\-verse exegesis to topical messages with illustrations—sometimes in the same church. In the face of downward trends in church attendance, the EFCA has held its own. The number of congregations has nearly doubled in the last thirty years (to 1,480\), and attendance has more than tripled (to 350,000\). In the last decade, both congregation numbers and members have seen modest increases. The headquarters of the EFCA is in Minneapolis, Minnesota. The association is divided into eighteen districts. Although most E\-Free churches are concentrated in the Midwest, California has the greatest number.
What are the pros and cons of attending a mega-church?	Answer A “megachurch” is defined as a Protestant church that has an average of 2,000 or more regular attendees to weekend services. Megachurch demographics: The composition of the megachurch has changed in the last decade. Ten years ago, megachurches were comprised mostly of baby boomers (the post\-World War II generation born between 1946 and 1964\) with children. As baby busters (born in the generation following the baby boom when the birth rate fell dramatically) had their own families and megachurch singles’ ministries developed, the demographic has grown much younger. Income and education levels of megachurch congregants tend to be higher than for those in smaller churches. Megachurches tend to have twice as many visitors as other churches. Over two\-thirds of congregants have attended for less than five years, while nearly half of traditional church congregants have attended for more than ten. Members of megachurches are more likely to hold evangelical beliefs, study the Scriptures on their own, and believe in the importance of sharing their faith. Megachurches also tend to be the most multi\-ethnic of all congregations. Megachurch denominations and beliefs: Roughly one third of all megachurches are non\-denominational, and one fourth of all megachurches are Baptist. Over half are evangelical. Interestingly enough, the larger the church, the more likely their doctrine is to be conservative and Bible\-based (at least in a very broad sense of what it means to be conservative). According to George Barna, this may be because traditional\-minded conservatives, those who value boundaries and rules, are more able to work together for a common goal. Megachurch health: Attendance in and financial support of megachurches is actually climbing, while traditional\-sized churches are struggling. Again, George Barna points out that conservatives tend to define success by numbers, and people with higher education and income would naturally take more ownership in what is perceived as a successful organization. But although megachurches are, in general, doing well financially, their individual congregants tend to give less. A megachurch’s larger numbers means their finances can be used more efficiently to provide more services for a greater number of people. Megachurch environment: Megachurch worship styles are usually contemporary and professional\-quality, although they may have great variety between their different services. They tend to use technology in the worship service and are more likely to support a variety of artistic expressions of worship such as drama and dance. Many megachurches manage their growth by expanding to other geographical locations and broadcasting the pastor’s message from the central site. Smaller churches will embrace technology as their budgets and culture deem appropriate. Most megachurches emphasize small groups as a way of building and maintaining interpersonal relationships, something difficult to do in the main services. Megachurch ministries and programs: Megachurches offer many more opportunities to serve. Attendees can pick and choose their ministries and the groups they’d like to participate in. On the other hand, it is easier to regularly attend services and still not know anyone; new parishioners need to be proactive about finding a place in the church. Coffee shops are becoming ubiquitous, but many megachurches also provide preschools, recovery and addiction groups, and licensed counselors. They may also host musical concerts and conferences. Smaller churches are usually limited by their resources and facilities, although they can join together with other churches to provide some of these services. Because of the services offered, parents of young families and young singles are more likely to go to a larger church. Megachurch leadership: Many megachurches are driven by an energetic senior pastor with a strong personality. A megachurch led by a spiritually mature, Bible\-dedicated pastor can remain healthy for years. If the pastor leaves, whether due to scandal, retirement, or just moving on, the church may not survive intact very well. Megachurches are often defined by their senior pastor, and transition can be difficult. Smaller churches, often comprised of several long\-attending families, are less dependent on the pastor for their internal atmosphere. Smaller churches tend to rely on their parishioners more, and the parishioners have more of an impact on the tenor and life of the church. This can be fulfilling as parishioners see how they have a personal impact on the identity of the congregation. It can also be overwhelming if the church is struggling financially. Megachurch culture: Interestingly, although megachurches were first developed by baby boomers, megachurch trends in attendance, participation, and leadership all reflect the growing influence of the baby buster generation. Busters are more likely to take responsibility for their own beliefs instead of allowing an organization to define them. Because of this, they are generally more committed to the church when their needs are being met (hence the high ministry participation rate), but are more apt to leave and find another church when they are not (hence the low long\-term membership rate). In addition, busters are more likely to be loyal to an individual or individuals than to an organization—reflected in the megachurch’s reliance on a single personality. Obviously, the biggest difference between a megachurch and a traditional church is the size. From the off\-duty policemen directing traffic in the multi\-acre parking lot and the huge sanctuary with stadium seating, to the warren of hallways leading to children’s Sunday school rooms, megachurches, by their nature, must be big. This provides more opportunities to serve and a wider variety of ministries, but also a greater chance an individual will get lost in the crowd. The choice between attending a megachurch or a more traditional, smaller church is a personal one. While the above descriptions are based on statistical analysis, there are churches of all sizes that provide sound biblical teaching and opportunities for spiritual growth. All Christian churches should preach the gospel and the headship of Christ. The ministries available should be those that edify and provide service opportunities for the attendees. There is nothing in Scripture that states the ideal size of a local congregation. It is the presence of God that makes a church, not the number of people.
What is nihilism?	Answer Nihilism is a non\-Christian belief that, in the end, “nothingness” prevails in a world that is totally meaningless. Nihilism teaches that God does not exist or that He is dead. Nihilism says there is no higher purpose in life, that life is simply futile. The word nihilism comes from nihil, a Latin root meaning “nothing” or “that which does not exist.” Interestingly enough, this same root is found in the word annihilate, which means “to destroy something completely, especially so that it ceases to exist.” [Friedrich Nietzsche](Friedrich-Nietzsche.html), a German philosopher, is usually credited with being the founder of nihilism. In his “Will to Power” he wrote, “Every belief, every consideration of something true, is necessarily false because there is simply no true world.” Thus, nihilism is the belief that all values are utterly worthless, that nothing can be known or communicated. The philosophy of nihilism is also associated with extreme pessimism and deep\-seated skepticism about life. It has no allegiance to anyone or anything. Nihilism takes numerous forms. Ethical or moral nihilism rejects the existence of ethical or moral values. That which designates such values as “good” and “evil” is seen as indistinct, and values are simply a result of social and emotional pressures. Existential nihilism declares that life has no inherent meaning or purpose. Political nihilism promotes the obliteration of all existing political, social, and religious institutions as a precondition for any and all future advancements in society. Epistemological nihilism denies any possibility that truth and knowledge even exist. This view is often associated with those who suffer from extreme skepticism. For example, the classic question “If a tree falls in the forest and no one hears it, did it make a sound?” is carried one step further by the nihilist who asks, “Did the tree even exist?” The nihilist will contend that truth not only cannot be perceived but in fact does not exist and is not real. By direct contrast, Christians know assuredly that nihilism is a false philosophy and that truth, knowledge, faith, and values most certainly do exist and the source of all of them is God who is the source of all truth and knowledge, who gives faith as a gift to His people, and from whom all values emanate. There is the One who is greater than unbelief, One who has touched mankind: “We know also that the Son of God has come and has given us understanding, so that we may know him who is true. And we are in him who is true—even in his Son Jesus Christ. He is the true God and eternal life” (1 John 5:20; see also John 17:3\). As Christians, we have the supreme confidence and conviction that God is who He says He is and will do what He says He will do. “The God who made the world and everything in it is the Lord of heaven and earth and does not live in temples built by hands. And he is not served by human hands, as if he needed anything, because he himself gives all men life and breath and everything else. From one man he made every nation of men, that they should inhabit the whole earth; and he determined the times set for them and the exact places where they should live. God did this so that men would seek him and perhaps reach out for him and find him, though he is not far from each one of us. 'For in him we live and move and have our being . . . We are his offspring’” (Acts 17:24–28\).
Why did the sacrificial system require a blood sacrifice?	Answer The whole of the Old Testament, every book, points toward the Great Sacrifice that was to come—that of Jesus’ sacrificial giving of His own life on our behalf. Leviticus 17:11 is the Old Testament’s central statement about the significance of blood in the sacrificial system. God, speaking to Moses, declares: “For the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one’s life.” A “sacrifice” is defined as the offering up of something precious for a cause or a reason. Making atonement is satisfying someone or something for an offense committed. The Leviticus verse can be read more clearly now: God said, “I have given it to you (the creature’s life, which is in its blood) to make atonement for yourselves (covering the offense you have committed against Me).” In other words, those who are covered by the blood sacrifice are set free from the consequences of sin. Of course, the Israelites did not know of Jesus per se, or how He would die on their behalf and then rise again, but they did believe God would be sending them a Savior. All of the many, many blood sacrifices seen throughout the Old Testament were foreshadowing the true, once\-for\-all\-time sacrifice to come so that the Israelites would never forget that, without the blood, there is no forgiveness. This shedding of blood is a substitutionary act. Therefore, the last clause of Leviticus 17:11 could be read either “the blood ‘makes atonement’ at the cost of the life” (i.e., the animal’s life) or “makes atonement in the place of the life” (i.e., the sinner’s life, with Jesus Christ being the One giving life through His shed blood). Hebrews 9:11\-18 confirms the symbolism of blood as life and applies Leviticus 17:11 to the sacrifice of the Lord Jesus Christ. Verse 12 states clearly that the Old Testament blood sacrifices were temporary and only atoned for sin partially and for a short time, hence the need to repeat the sacrifices yearly. But when Christ entered the Most Holy Place, He did so to offer His own blood once for all time, making future sacrifices unnecessary. This is what Jesus meant by His dying words on the cross: “It is finished” (John 19:30\). Never again would the blood of bulls and goats cleanse men from their sin. Only by accepting Jesus’ blood, shed on the cross for the remission of sins, can we stand before God covered in the righteousness of Christ (2 Corinthians 5:21\).
What should be the Christian perspective on nudity in art?	Answer The Bible has much to say about the human body, which was not only created perfect by God, but also created unclothed. Adam and Eve were innocent in their nakedness, but when they sinned, “the eyes of both of them were opened, and they knew that they were naked” (Genesis 3:7\). Never before had they realized they were unclothed—the concepts of “clothed” and “unclothed” were meaningless to them. But sin affected their hearts and minds, creating vulnerability, guilt, and shame, and these things produced fear (verse 10\). In their attempt to cover their spiritual shame, Adam and Eve intuitively covered their bodies. We should note that, when God took away their fig leaves—a sadly inadequate covering—He replaced them with something more permanent—animal skins (verse 21\). Thus, God regarded clothing as appropriate and necessary in a fallen world. We are not saying that the naked body is evil or repulsive; on the contrary, we see the body as a beautiful part of God’s creation. However, due to the fall, nudity now has implications of sinfulness attached to it. With few exceptions, the Bible presents nakedness as shameful and degrading (Genesis 9:21; Exodus 20:26; 32:25; 2 Chronicles 28:19; Isaiah 47:3; Ezekiel 16:35\-36; Luke 8:27; Revelation 3:17; 16:15; 17:16\). The only passages in which nudity is free of shame are those that describe Eden’s idyllic setting or that deal with marital relations (Proverbs 5:18\-19; Song of Solomon 4\). In concert with biblical principles, most societies attach negative connotations to public nudity and place taboos on it. It is interesting, then, and somewhat puzzling, that those same societal taboos do not apply to artistic displays; a gallery may be full of nude statues, but the people viewing those statutes are required to be clothed. So, Western culture has determined that nudity in art is permissible. What is the Christian perspective? Can nudity be used in a valid presentation of truth? Can artistic nudity be part of making a larger, legitimate point? For the Christian, does exercising “artistic license” justify portrayals of the nude human form? Of course, all sorts of tangential questions also arise: What about partial nudity? Is a bare leg too suggestive? What about cleavage? If someone paints a scene from the Garden of Eden, how much shrubbery should surround the carefree couple? Does Michelangelo’s David need underwear? Where does “art” end and “pornography” begin? If lust occurs, whose fault is it—the artist’s, the viewer’s, or both? We can’t answer these questions in all their particulars—we’ll leave that to individual conviction and conscience—but we can lay out some general principles concerning nudity in art. The first two we’ve already touched on: 1\) The naked human body is not inherently sinful. 2\) The Bible portrays public nudity as disgraceful. To these we would add the following: 3\) Lust is sin (Matthew 5:28; 1 John 2:16\). We are responsible to guard our own hearts against lust. “Each one is tempted when, by his own evil desire, he is dragged away and enticed. Then, after desire has conceived, it gives birth to sin; and sin, when it is full\-grown, gives birth to death” (James 1:14\-15\). We should make every effort to avoid whatever causes us to sin and make no provision for the flesh (Romans 13:14\). This means that, if a visit to the art gallery arouses lust in the heart, then, by all means, stay out of the art gallery. Related to this is our responsibility to guard against inciting lust in others. We realize that some Christian artists draw, paint or sculpt nudes, and they do so with a clear conscience. We are loath to pass judgment on anyone’s personal convictions; however, Romans 14 and 1 Corinthians 8 are powerful passages on conviction, freedom, and stumbling blocks. We all bear a responsibility to our brothers and sisters in Christ, and the Christian artist must find a way to balance “artistic integrity” with his obligation not to obstruct the spiritual growth of others. To paraphrase 1 Corinthians 8:13, “If the art I create causes my brother to fall into sin, I will never create art again, so that I will not cause him to fall.” 4\) Christians have been called to modesty (1 Timothy 2:9\). In this matter, we wish to strike a balance between legalism and licentiousness. We don’t want an “anything goes” attitude, but neither do we want to wrap women in burqas. The basic guideline is for Christian women to dress “modestly, with decency and propriety.” Of course, this instruction is for living people and not for art, but perhaps there is a connection, if indeed art imitates life. Why would a Christian artist paint a model—who is to dress modestly—in an immodest way? Why should Christian art be held to a lower standard than the Christian himself? 5\) Christians should have nothing to do with the evil that is pornography. It is true that our culture differentiates art and pornography, and we understand that artistic nudity does not necessarily equal pornography. But we must remember that we live in a fallen world. The legal definition of pornography—the attempt to quantify “obscenity” and gauge “salacious intent”—becomes meaningless when someone is lusting at a picture. It does not matter what the intent of the picture is—if it incites lust in someone’s heart, then there is a problem. Some artists attempt to disassociate nudity from its sexual connotations and thereby justify depictions of the nude human form. These artists may be attempting to portray vulnerability or recapture a lost purity; they may be trying to promote an innocent appreciation of beauty or glorify the Creator of the body. We agree that humanity could use a little more recaptured purity and recognition of beauty, but we question whether artistic nudity is helpful in a society saturated with sex. Jeremiah 17:9 warns us that “the heart is deceitful and desperately wicked.” Part of the heart’s deceit is self\-deception, as we try to convince ourselves that we are not affected by sin, that we are somehow uncommonly resistant to the temptations “common to man” (1 Corinthians 10:13\). That fact is, none of us are free from the influence of the flesh (Romans 7\). It’s easy to say, objectively, that a certain nude image has artistic merit and communicates truth, but as fallen human beings, we all bring a measure of subjectivity into play. That subjectivity—combined with the emotional response that art seeks to induce—makes artistic nudity problematic, if not impossible. 6\) Art, since it is created by morally responsible beings, is not morally neutral. It is a myth that art is inherently good simply because it is “art”; likewise, it is a myth that art is morally neutral, regardless of subject matter. We cannot evaluate art on mechanics or technique alone; we must also consider intent, theme, and subject matter. Philippians 4:8 can serve as a guide for judging the intangibles: is it true, noble, right, pure, lovely, admirable, excellent, or praiseworthy? This is the standard to which Christian artists are called. In the end, we would say that, if possible, nudity in art should be avoided. This may not correspond with the world’s thinking, but it should be no surprise to find the world at odds with biblical principles. By no means are we advocating a withdrawal from the art world. We earnestly need Christian artists, critics, and patrons. Neither are we saying that the study of art, human anatomy, or artistic nudity is a sinful pursuit. But we urge believers to be extremely careful when viewing nudity in art. Put on the full armor of God and stand against the devil’s schemes (Ephesians 6:11\-18\). And, for those creating the art, remember that God clothed Eden’s emigrants. What God has covered, let not man uncover.
How should a Christian respond to illegal immigrants?	Answer Illegal immigration is a volatile issue in many parts of the world. There is fervent passion and claimed biblical support on both sides. The vast majority of illegal immigrants are people who are seeking safety and/or greater economic opportunity for themselves and/or their families. This leads to a struggle. As Christians, what should be our priority? Promoting submission to the rule of law or compassionate care for the less fortunate? Please read our articles on [illegal immigration](illegal-immigration.html) and [refugees](Christian-refugees.html). In summary, based on Romans 13:1–7 and 1 Peter 2:13–14, we are convinced that it is a sin to violate a nation’s immigration laws. Should prosperous nations have compassionate immigration laws? Absolutely. At the same time, there is nothing in the Bible that contradicts a nation’s setting and enforcing its own immigration policy. Since immigration laws do not violate God’s Word, it is therefore wrong to trespass those laws. Regardless of emotional appeals and mitigating circumstances, the initial act of coming into a country illegally is sin. At the same time, as Christians, we have to separate our attitude toward the act of entering the country illegally from our attitude toward illegal immigrants themselves. Illegal immigrants are individuals who are created in the image and likeness of God (Genesis 1:26\), and for whom Jesus died (John 3:16; 1 John 2:2\). The first obligation of a Christian is to express Christlikeness in all our thoughts, words, and deeds (Romans 8:29\). There is no room for hatred toward illegal immigrants who seek work, refuge from danger and persecution, or a better life for themselves and their families. Christian compassion must be shown toward those who would risk their lives in a dangerous attempt to cross a border. Acts of hatred or violence toward illegal immigrants are never to be tolerated by those who name the name of Christ. How should a Christian respond to illegal immigrants? The same way we respond to anyone else—love and compassion. The Bible is filled with instructions to demonstrate care for the poor, destitute, and distressed (Exodus 22:21; Matthew 25:31–45; Galatians 2:10; James 1:27; 2:15–16\). While we should never do anything to promote, enable, or excuse illegal immigration; we should do everything we possibly can to demonstrate the love of Christ to the illegal immigrants themselves.
What did Jesus mean when He said, “It is finished”?	Answer Of the [last sayings of Christ](seven-sayings-Christ.html) on the cross, none is more important or more poignant than, “It is finished.” Found only in the Gospel of John, the Greek word translated “it is finished” is tetelestai, an accounting term that means “paid in full.” When Jesus uttered those words, He was declaring the debt owed to His Father was wiped away completely and forever. Not that Jesus wiped away any debt that He owed to the Father; rather, Jesus eliminated the debt owed by mankind—the debt of sin. Just prior to His arrest by the Romans, Jesus prayed His last public prayer, asking the Father to glorify Him, just as Jesus had glorified the Father on earth, having “finished the work you have given me to do” (John 17:4\). The work Jesus was sent to do was to “seek and save that which is lost” (Luke 19:10\), to provide atonement for the sins of all who would ever believe in Him (Romans 3:23\-25\), and to reconcile sinful men to a holy God. “All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation: that God was reconciling the world to himself in Christ, not counting men’s sins against them. And he has committed to us the message of reconciliation” (2 Corinthians 5:18\-19\). None other but God in the flesh could accomplish such a task. Also completed was the fulfillment of all Old Testament prophecies, symbols, and foreshadowings of the coming Messiah. From Genesis to Malachi, there are over 300 specific prophecies detailing the coming of the Anointed One, all fulfilled by Jesus. From the “seed” who would crush the serpent’s head (Genesis 3:15\), to the Suffering Servant of Isaiah 53, to the prediction of the “messenger” of the Lord (John the Baptist) who would “prepare the way” for the Messiah, all prophecies of Jesus’ life, ministry, and death were fulfilled and finished at the cross. Although the redemption of mankind is the most important finished task, many other things were finished at the cross. The sufferings Jesus endured while on the earth, and especially in His last hours, were at last over. God’s will for Jesus was accomplished in His perfect obedience to the Father (John 5:30; 6:38\). Most importantly, the power of sin and Satan was finished. No longer would mankind have to suffer the “flaming arrows of the evil one” (Ephesians 6:16\). By raising the “shield of faith” in the One who completed the work of redemption and salvation, we can, by faith, live as new creations in Christ. Jesus’ finished work on the cross was the beginning of new life for all who were once “dead in trespasses and sins” but who are now made “alive with Christ” (Ephesians 2:1, 5\).
What happened during Jesus’ last hours before His death?	Answer The night before Jesus’ death, He washed the feet of His disciples and shared the Passover meal with them. During this time Judas was revealed as the one who would betray His master (John 13:1\-30\). At the conclusion of the meal, Jesus instituted the Lord’s Supper (Matthew 26:26–29; 1 Corinthians 11:23–26\). After the meal, He took His disciples to the Garden of Gethsemane. There, He pulled Peter, John, and James away, told them to pray they wouldn’t fall into temptation, and went off by Himself. The trio promptly fell asleep. Alone, Jesus was grieved and depressed, sorrowful as He approached death. His sweat fell like drops of blood (Luke 22:44\)—His anguish was such that His life was practically dripping away from Him. He asked God to take the coming torment from Him, but only if it was the Father’s will (Luke 22:42\). But it wasn’t the anticipation of scourging or the horrible hours on the cross that had Jesus so sorrowful. What had Him crying out in the garden was the anticipation of carrying the weight of sin (Matthew 27:46\). God sent an angel to strengthen Him enough to get through it. Jesus asked Peter, James, and John to pray that they would stay loyal to Him, but they fell asleep again. He had shared His life and His coming death with His disciples for three years. Then one of them, Judas, walked up to Him, greeted Him as a friend, and handed Him to the Roman guards. The next few hours were a blur of beatings, mockings, and whippings with leather thongs tipped with balls of metal and shards of bone. Jesus’ skin was flayed off, and blood dripped off His head from the long thorns in His crown. He also suffered the humiliation of numerous illegal mock trials before [Annas](Annas-and-Caiaphas.html) (John 18:13\), [Caiaphas](Annas-and-Caiaphas.html), and the [Sanhedrin](Sanhedrin.html) (Matthew 26:57–68\); and Roman trials before Pontius Pilate, then Herod, then Pilate again. Pilate, who knew Jesus was innocent, finally bent to the will of the crowd who were shouting, “Crucify him!” and sent Jesus to the cross (Luke 23:1–25\). Once on the cross, He had the choice of resting His weight on the spikes driven into His hands or pushing up on the spikes in His feet and being able to breathe. People who had celebrated Him a week earlier now taunted Him. He watched the Roman soldiers divide His possessions before He died. And He took in His mother’s grief as she looked up at the One the angel had promised would save the world. When the soldiers came to break His legs (a typical method of hastening the death of the crucified), He was already dead, for He had given up His spirit (John 19:30\).
What is the river of life?	Answer The precise phrase river of life does not appear in the Bible. However, Revelation 22:1–2 does refer to “the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb.” The apostle John, in his vision of the New Jerusalem, describes the river as flowing “down the middle of the great street of the city.” The “water of life” referred to here does not have to be considered physical water as we know it. Rather, the water flowing from the throne is probably symbolic of the water of eternal life, crystal clear to reflect the glory of God in a dazzling, never\-ending stream. The fact that the stream emanates from the throne tells us that eternal life flows from God to His people. Water is a common symbolic representation of eternal life in Scripture. Isaiah refers to drawing water from the “wells of salvation” with joy (Isaiah 12:3\). The Old Testament prophet Jeremiah rebuked the Israelites for abandoning God’s “spring of living water” and digging for themselves their own cisterns which could not hold water (Jeremiah 2:13\). The Israelites had forsaken the living God, who alone provides eternal life, to chase after false idols, worldliness, and works\-based religions. Men do the same today, refusing the water of life only Christ provides for a parched and dusty life of materialism and self\-indulgence. Jesus encouraged the Samaritan woman at the well to take from Him the water of (eternal) life so that she would never thirst again spiritually (John 4:13–14\). Those who believe in Him, Jesus goes on to say in John 7:38, will have streams of living water flowing from them. Water is an appropriate and easily understood symbol for life. Just as physical water is necessary to sustain physical life on earth, living water from the Savior is necessary to sustain eternal life with Him. Jesus is both the Bread of Life (John 6:35\) and the source of living water, sustaining His people forever.
What is the sword of the Spirit?	Answer The phrase “sword of the Spirit” is found only once in Scripture, in Ephesians 6:17\. The sword is one of the pieces of spiritual armor Paul tells the Ephesian Christians to put on as part of the “[full armor of God](full-armor-of-God.html)” that will enable us to stand our ground against evil (Ephesians 6:13\). The sword is both an offensive and defensive weapon used by soldiers or warriors. In this case it is a weapon belonging to the Holy Spirit. Swords were used to protect oneself from harm or to attack the enemy to overcome or kill him. In both cases it was necessary for a soldier to get rigid training on the proper use of the sword to get maximum protection. All Christian soldiers need the same rigid training to know how to properly handle the Sword of the Spirit, “which is the word of God.” The sword that Paul refers to here is the Holy Scriptures. We know from 2 Timothy 3:16–17 that the word of God is from the Holy Spirit and written by men. Since every Christian is in a spiritual battle with the satanic and evil forces of this world, we need to know how to handle the Word properly. Only then will it be an effective defense against evil, but it will also be an offensive weapon we use to “demolish strongholds” of error and falsehood (2 Corinthians 10:4–5\). God refers to His Word as a sword in Hebrews 4:12\. Here the Word is described as living and active and sharper than a double\-edged sword. The Roman sword was commonly made in this manner. The fact that it had two edges made it easier to penetrate, as well as to cut in every way. The idea is that of piercing, or penetrating; the Word of God reaches the “heart,” the very center of action, and lays open the motives and feelings of those it touches. The purpose of the sword of the Spirit—the Bible—is to make us strong and able to withstand the evil onslaughts of Satan, our enemy (Psalm 119:11, 33–40, 99–105\). The Holy Spirit uses the power of the Word to save souls and then to give them spiritual strength to be mature soldiers for the Lord in fighting this corrupt and evil world we live in. The more we know and understand the Word of God, the more useful we will be in doing the will of God and the more effective we will be in standing against the enemy of our souls.
What happened at the Council of Trent?	Answer After the separation of the Eastern and Western churches in 1054, the holding of councils by the pope became a way to give guidance to the church, both locally and ecumenically (for the entire church), on varying ecclesiastical matters. One of the most significant of these was the Council of Trent, held in the mid\-1500s, which considered such weighty matters as the Lutheran Protestant Reformation and how to counter it, disciplinary reforms in the church, the definition of dogma, and ways to establish key tenets of Roman Catholicism. In fact, the growing complexities of the issues at stake grew so voluminous that it took 18 years, spanning the reigns of five popes, for the Council of Trent to actually convene. During the Council of Trent, both Scripture and tradition were declared authoritative for the Roman Catholic Church, with tradition just as authoritative as Scripture. Salvation by [grace alone](sola-gratia.html) through [faith alone](sola-fide.html), one of the Reformers’ rallying cries, was rejected in favor of sacramental grace and a righteousness based on an admixture of grace and works. There are [seven sacraments](seven-Catholic-sacraments.html) instituted by Christ, according to the Council of Trent: baptism, confirmation, communion, penance, unction, orders, and marriage. The council condemned anyone who said the sacraments were not necessary for salvation or that man can be justified through faith alone without any sacrament. For all the talk in Catholicism of “grace,” the Council of Trent’s attack of justification by faith alone results in a theology of works\-based righteousness; on some level, sinners must “earn” grace, or the sacraments would be unnecessary. The council also confirmed the belief in transubstantiation, that the substance of bread and wine given during communion (the “Eucharist”) is changed into the actual body and blood of Christ, while the appearance of bread and wine remains. Trent attendees stressed man’s incapacity to save himself, yet confirmed the necessity for the cooperation of his free will, including his resolve to receive baptism and begin a new life. They denied that predestination to salvation can be known with certainty (one rebuttal to this belief is found in Romans 8:28\-30\). Modern Roman Catholicism, in general, continues to hold to the beliefs put forward and accepted at Trent.
Should a Christian promote world peace?	Answer World peace is a beautiful ideal, but one that will be realized only when Jesus returns (Revelation 21:4\). Until that time, peace throughout the world will never occur. Jesus said that until the day of His coming, there will be “wars and rumors of wars” and that “nation will rise against nation, and kingdom against kingdom” (Matthew 24:6\-7\). There has never been a time in the history of the world that somewhere, someone wasn’t fighting with someone else. Whether it was a world war involving dozens of nations or a local skirmish involving tribes or clans, men have always been at war with one another. Promoting world peace even though we know human beings, no matter how hard they try, will never be able to bring it about, is not biblical. While giving to charity, promoting tolerance and sharing are certainly appropriate for Christians, we should do so in the name of Jesus, understanding that He alone will be the bringer of world peace. Until every knee bows and every tongue confesses that Jesus Christ is Lord (Philippians 2:10\), there can be no true and lasting peace. Until that time, Christians are to “make every effort to live in peace with all men and to be holy; without holiness no one will see the Lord” (Hebrews 12:14\). As Christians we should promote peace instead of conflict, remembering that by our own actions, complete peace will never be achieved because of the fallen state of man. Our faith remains in God and Jesus Christ, the Prince of Peace. Until He comes to renew the world and bring true peace, world peace will remain little more than a dream. Our most important task is to convince others of their need for the Savior, who is the only One who can bring about peace between individuals and God. “Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ” (Romans 5:1\). This, then, is the way we promote world peace—by bringing to the world the message of peace with God: be reconciled to God through Christ (2 Corinthians 5:20\).
Is there any power in positive thinking?	Answer One definition for positive thinking is “the act of reviewing thought processes in order to identify areas that need improvement, and then using the appropriate tools to change those thoughts in a positive, goal\-oriented way.” Of course, thinking positively is not wrong. The problem associated with “positive thinking” is in believing that there is some kind of supernatural power in positive thinking. In this age of rampant false doctrine and watered\-down theology, the power of positive thinking has stood out as one of the more popular errors. False doctrines are similar in that they are human ideas masquerading as the truth. One such human idea is the power of positive thinking. The idea of the power of positive thinking was popularized by Dr. Norman Vincent Peale in his book The Power of Positive Thinking (1952\). According to Peale, people can change future outcomes and events by “thinking” them into existence. The power of positive thinking promotes self\-confidence and faith in oneself; it leads naturally to a false belief in the [“law of attraction,”](secret-law-attraction.html) as Peale wrote, “When you expect the best, you release a magnetic force in your mind which by a law of attraction tends to bring the best to you.” Of course, there is nothing biblical about one’s mind emanating a “magnetic force” that pulls good things into one’s orbit. In fact, there is much unbiblical about such a notion. In The Power of Positive Thinking, Peale used flawed religious concepts and subjective psychological theories to advance a false version of faith and hope. His theory is part of the “self\-help” movement whereby a person tries to create his own reality with human effort, proper mental images, and [willpower](Bible-willpower.html). But reality is truth, and the truth is found in the Bible. People cannot create their own reality by fantasizing or thinking it into existence. Peale’s theory is flawed because he did not base it on truth. Proponents of the power of positive thinking claim their research supports the validity of the theory. However, the body of data is widely debated. Some of the findings suggest there is a positive correlation between a positive outlook and performance, but this is a far cry from positive thoughts creating an outcome. The research suggests that people who have positive attitudes tend to have higher self\-esteem and better experiences as compared to people who have pessimistic outlooks. On the other hand, there is no substantiated evidence to support the idea that thoughts can control outcomes. Positive thinking has no inherent power to change the future. Every good gift is from God above (James 1:17\), not from the power of positive thinking. The best gift of all is the indwelling Holy Spirit (Luke 11:13\). The Bible says that man cannot be “good” on his own (Isaiah 64:6\). The only good in us comes from the righteousness of Jesus Christ applied to our account (Ephesians 2:1–5; Philippians 3:9\). Once the Holy Spirit indwells us, He begins the process of [sanctification](sanctification.html), in which the transformative power of the Holy Spirit makes us more like Jesus. If we want to better ourselves and make positive changes, we need to have more than the power of positive thinking. True spirituality will always start and end with our relationship to Christ. It is the Holy Spirit who is the key to changing one’s life, not our thoughts, and not our effort alone. As we actively yield to the Spirit, He will transform us. Rather than seek help from psycho\-babble, pseudo\-religious books, or a self\-generated power of positive thinking, we should rely on what God has already given us through His Spirit: “We have the mind of Christ” (1 Corinthians 2:16\).
Why do Mormons refer to themselves as Latter Day Saints?	Answer When the hunger for religious experience peaked in the 1800s, the lack of unity among the differing branches of Christian faith became a stumbling block for some. A man named [Joseph Smith](Joseph-Smith.html) emerged to propose his own reported religious experiences as the solution. He declared himself to be a prophet of God. Adherents claimed that to Joseph Smith was restored the “holy priesthood \[of] the apostles and disciples of old.” Smith also declared that in these “latter days” of the world, all other churches were participating in apostasy (Articles of Faith, p. 182\-185\) and only his private revelation (or that of those associated with him) could be trusted for salvation and instruction (Mormon Doctrine, p. 670\). Primarily by the efforts of Joseph Smith and Oliver Cowdery, an organization formed and was named [The Church of Jesus Christ of Latter\-Day Saints](Mormons.html). The name was reported to have come by revelation from Jesus Christ. It was to indicate three specific certainties: 1\) Jesus Christ ordained the church, 2\) the church’s ministry was specific to the latter days of the world, and 3\) the church would consist of only the true saints acknowledged by Jesus Christ. Such a name would have sounded very appealing in a time of widely fluctuating doctrine. The LDS church put forward that theirs was the task of establishing the kingdom of God and of instituting the practices of Christian religion as God intended. These things together were commonly called “the restoration of the gospel” and were part of the restoration movement of the early 19th century. According to the Bible, it is God who shall establish His kingdom (Isaiah 9:7\). The saints are not called upon to do this for Him. Also, whether one views the latter days as the very end of our earth’s age, or as including all the days that follow the completed ministry of Jesus Christ, there is no biblical support for a broken gospel in need of restoration. Jesus declared Simon Peter’s acknowledgment of Him as “the Christ, the Son of the Living God” to be the rock on which His church would be built, against which “the gates of Hades shall not prevail” (Matthew 16:16, 18\). God also declares that, although some have strayed from the truth, “The solid foundation of God stands” (2 Timothy 2:18–19\). These verses indicate the enduring nature of the church within the context of the gospel. Indeed, in the end times, apostasy will abound (Matthew 24:11\), but the gospel will remain intact with those who endure (Matthew 24:13–14\). The true work of today’s saints is to continue to declare the truth of the eternal gospel (John 3:16\) and to “hold fast the pattern of sound words which you have heard . . . in faith and love which are in Christ Jesus” (2 Timothy 1:13\). (Editor’s note: many of the references in our articles on Mormonism are Mormon publications, such as Mormon Doctrine, Articles of Faith, Doctrines of Salvation, History of the Church, Doctrine and Covenants, and so forth. Others are from the Book of Mormon itself, e.g., books such as 1 Nephi, 2 Nephi, and Alma.)
Will there literally be streets of gold in heaven (Revelation 21:21)?	Answer Heaven’s streets of gold are often referenced in song and poetry, but harder to find in the Bible. In fact, there is only one passage of Scripture that references streets of gold and that is in the Holy City, the [New Jerusalem](new-jerusalem.html): “The great street of the city was of gold, as pure as transparent glass” (Revelation 21:21\). So does this verse tell us that there will literally be streets of gold in heaven? And, if so, what is the importance or significance of literal streets of gold? The Greek word translated “gold” is chrusion, which can mean “gold, gold jewelry, or overlay.” So to translate it “gold” makes complete and perfect sense. In fact, struggles of interpretation often come up when people attempt to determine which parts of the Bible to take literally and which parts to take figuratively. A good rule of thumb when studying the Bible is to take everything literally, unless it doesn’t make sense to do so. And in this chapter of Revelation, John isn’t just throwing out random descriptive terms. In the early parts of Revelation 21, he is given a rod to measure out the city (verse15\), and he specifically describes the wall of heaven as being composed of jasper and the city itself also of gold (verse18\). He also describes the foundations of the city walls being comprised of many specific precious stones and jewels (verses19–20\). So with these specifics in mind, the description of golden streets makes perfect sense in comparison to the rest of John’s eyewitness description. So, if heaven’s streets are made of gold, what is the point? First, notice the condition of the gold. When gold is uncovered on earth, it is not in the desirable condition that jewelers are looking for. The gold must be smelted in order that impurities float to the top for removal, leaving only the pure gold behind. The gold that John saw in heaven was of such quality that it appears to be transparent in order to reflect the pure light of God’s blazing glory. And God’s ability to purify is not confined only to gold; God has purified all who will enter His heaven through the blood of Jesus Christ. “If we confess our sins, He is faithful and just to forgive us our sins and purify us from all unrighteousness” (1 John 1:9\). Not only is God’s holy city one of purity by His design, so are the citizens of that city. As we investigate this idea of golden streets further, there are some teachers and scholars who do not hold to the idea that heaven’s golden streets are literal. However, by looking simply at the text God has given us within the context of the entirety of John’s revelation, there seems to be no reason to doubt it. However, our attention in eternity will hardly be focused on earthly treasures. While man pursues treasures like gold on earth, one day it will simply be no more than a source of pavement for the believer in heaven. No matter how many precious jewels or materials make up the physical construction of heaven, nothing will ever be of greater value than the God who loves us and died to save us.
Is the concept of personal prophecy biblical?	Answer There are some within the Christian faith, predominantly in Charismatic/Pentecostal churches, who view/practice the gift of prophecy as giving personal advice with a “thus says the Lord” presentation. Sadly, those who practice personal prophecy in this manner are often not any different from those who portray themselves as psychics. In fact, there are prophetic hotlines as “Christian” alternatives to psychic hotlines. Some in the personal prophecy movement advertise with statements such as “come get your prophetic reading,” again, very similar to the terminology psychics employ. This understanding and practice of the gift of prophecy is completely unbiblical. Biblically speaking, the gift of prophecy is the Spirit\-empowered ability to declare revelation from God (Romans 12:6\-8; 1 Corinthians 12:4\-11, 28\). Prophecy sometimes, but not always, involves proclaiming revelation from God in regards to the future. In both the Old and New Testaments, God used prophets and/or the gift of prophecy to reveal truth to people. Prophecy is proclaiming the truth of God, it is special revelation, truth that cannot be discerned by any other means. Through a prophet, God would reveal truth that the people needed to know, and sometimes, that truth would be recorded in written form. This, ultimately, resulted in the Bible, the Word of God, the ultimate special revelation from God. The completion of the Bible impacts the nature of the gift of prophecy. The Bible contains all the revelation we need for life and godliness (2 Peter 1:3\). The Word of God is living and active, sharper than any two\-edged sword (Hebrews 4:12\). The Bible is “useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work” (2 Timothy 3:16\-17\). As a result, the gift of prophecy transitioned from primarily being a declaration of new revelation from God, to primarily (or exclusively) being a declaration of what God has already revealed, as recorded in His Word. This is not to say that God would never give one person a message to deliver to another person. God can, will, and does use people in whatever ways He sees fit. But the fact that the Word of God is perfect and complete means that we are to rely on it for guidance. We are not to rely on prophets, prophetic hotlines, and prophetic readings. God’s Word contains the truth we need. God’s Word presents the wisdom we need to know to properly apply His truth. Beyond that, we have the indwelling Holy Spirit to guide, comfort, and teach us (Galatians 5:16; Acts 9:31\). Using the concept of personal prophecy to gain influence over people and making them dependent on “prophetic guidance” is a blatant distortion of the biblical gift of prophecy. Any time people trust the fallible words of men instead of the infallible Word of God, it is a travesty.
Why was Lot’s wife turned into a pillar of salt?	Answer Genesis 19 tells the story of the destruction of Sodom and Gomorrah. [Lot](Lot-in-the-Bible.html), Abraham’s nephew, lived in Sodom with his family. His daughters were engaged to local men. Lot was sitting at the gate of Sodom, the area where financial and judicial transactions took place, when two angels came into town. Lot invited them to stay with his family. After a rather exciting evening, the angels made sure Lot, his wife, and his two daughters left before God destroyed the city (Genesis 19:13\). As they fled, the angels warned them, “Escape for your life! Do not look behind you, and do not stay anywhere in the valley; escape to the mountains, or you will be swept away” (Genesis 19:17\). Lot ran, his daughters close behind. “But his wife, from behind him, looked back, and she became a pillar of salt” (Genesis 19:26\). She lagged behind. She turned and watched the flaming sulfur fall from the sky, consuming everything she valued. Then it consumed her. The Hebrew for “looked back” means more than to glance over one’s shoulder. It means “to regard, to consider, to pay attention to.” The Scriptures don’t say whether her death was a punishment for valuing her old life so much that she hesitated in obeying, or if it was a simple consequence of her reluctance to leave her life quickly. Either she identified too much with the city—and joined it—or she neglected to fully obey God’s warning, and she died. We’re fortunate to receive similar warnings. Ephesians 4:22\-24 tells us to take off the old self that is ruled by sin and be renewed, putting on the new self that is in the likeness of God. Similarly, 1 John 5:16 says that willful, deliberate sin can lead to death. Lot’s wife wasn’t able to accept that. What she chose to value in her heart led her to sin, which led to her death. The Bible isn’t clear whether Lot’s wife was covered in the salt that rained down with the brimstone or if her remains were dusted with a coating of salt later. But it is interesting that she is described as a “pillar.” The Hebrew for “pillar” refers to a garrison or a deputy, that is, something set to watch over something else. The image of Lot’s wife standing watch over the Dead Sea area—where to this day no life can exist—is a poignant reminder to us not to look back or turn back from the profession of faith we have made, but to follow Christ without hesitation and abide in His love (Luke 17:32\).
Does Deuteronomy 22:28-29 command a rape victim to marry her rapist?	Answer Deuteronomy 22:28–29 is often cited by skeptics as evidence that the Bible is backwards, cruel, and misogynist—and thus not the Word of God. It is a difficult passage to interpret. In the NIV, Deuteronomy 22:28–29 reads like this: If a man happens to meet a virgin who is not pledged to be married and rapes her and they are discovered, he shall pay her father fifty shekels of silver. He must marry the young woman, for he has violated her. He can never divorce her as long as he lives. How is this fair to rape victims? It’s not, if we are talking about rape. Unfortunately, the NIV’s translation is a poor one at this point, and the word translated “rape” can mean other things. The late apologist Greg Bahnsen explains: “The Hebrew word . . . simply means to take hold of something, grasp it in hand, and (by application) to capture or seize something. It is the verb used for ‘handling’ the harp and flute (Gen. 4:21\), the sword (Ezek. 21:11; 30:21\), the sickle (Jer. 50:16\), the shield (Jer. 46:9\), the oars (Ezek. 27:29\), and the bow (Amos 2:15\). It is likewise used for ‘taking’ God’s name (Prov. 30:9\) or ‘dealing’ with the law of God (Jer. 2:8\). Joseph’s garment was ‘grasped’ (Gen. 39:12; cf. 1 Kings 11:30\), even as Moses ‘took’ the two tablets of the law (Deut. 9:17\)” (“Premarital Sexual Relations: What is the Moral Obligation When Repeated Incidents are Confessed,” Covenant Media Foundation, www.cmfnow.com/articles/pe152\.htm, cited by Butt, K., in “Deuteronomy 22:28–29 and Rape,” Reason \& Revelation, August 2015, Apologetics Press). In other words, the Hebrew word itself does not suggest force of any kind and should not be translated as “rape.” It is necessary to take Deuteronomy 22:28–29 together with Exodus 22:16–17, which says this: If a man seduces a virgin who is not betrothed and lies with her, he shall give the bride price for her and make her his wife. If her father utterly refuses to give her to him, he shall pay money equal to the bride price for virgins. These two passages cover the same situation: a man sleeps with a virgin who is not betrothed. Note that, in Exodus 22, there is no hint of force or rape—there is only enticement or seduction. The penalty is that he must pay the [dowry](purpose-dowry.html) and marry the girl; if the girl’s father doesn’t like the match, he can refuse to allow the marriage. According to the [halakha](halakhah.html), the girl had a similar right of refusal. But the man who fooled around must still pay the dowry. And so, in the words of Old Testament scholar Sandra Richter, “‘Walk\-away Joes’ were required to ‘man up’ as regards the woman they had compromised and the potential children they had created” (“Rape in Israel’s World . . . and in Ours: A Study of Deuteronomy 22:28–29,” Journal of the Evangelical Theological Society 64\.1, 2021, p. 75\). Stepping back from our passage in question, it’s helpful to view the context of Deuteronomy 22:13–29\. The entire passage is devoted to offenses involving women. Verses 13–22 deal with crimes involving a married woman: 1\) a bride is accused of premarital promiscuity but is innocent; result: the bride and her family receive damages (verses 13–19\) 2\) a bride is accused of premarital promiscuity and is guilty; result: she is executed (verses 20–21\) 3\) a man and a married woman commit adultery; result: both are executed (verse 22\) Then, verses 23–29 deal with crimes involving an unmarried woman: 1\) a man and a betrothed woman commit (consensual) fornication; result: both are executed (verses 23–24\) 2\) a man is found guilty of rape; result: he is executed (verses 25–27\) 3\) a man and a non\-betrothed woman commit (consensual) fornication; result: damages are due to the girl and her family (verses 28–29\) The fact that Deuteronomy 22:28–29 deals with consensual sex, not rape, is proved four ways: 1\) A comparison with the parallel law in Exodus 22:16–17 (see above) shows that no force is involved. The “seizing” of the girl, as the ESV and NKJV say in Deuteronomy 22:28, has more to do with seduction than coercion. 2\) The verses immediately preceding Deuteronomy 22:28–29 have already dealt with rape (verses 25–27\). The penalty for that crime is specified: the rapist is executed. There’s no reason to deal with rape again in verses 28–29\. Further, the penalties are different: in one, the man dies; in the other, the man lives. Obviously, different crimes are in view. 3\) Deuteronomy 22:28 contains an important statement that cannot be overlooked: “and they are discovered.” In other words, it’s not just the man who is “found out” (NKJV); it’s both of them. It’s a case in which both the man and the woman somehow share a portion of the blame. Therefore, “there is no force involved, and it is not rape. But their action has been discovered. . . . The man cannot walk away from his sin. He has put the young woman in a very difficult life situation, in which there would be few (or no) other men who would want to marry her. . . . God holds both the parties accountable, instructing them to get married and stay together” (Butt, op. cit.). 4\) There are two distinct Hebrew words used in the same passage. The word translated “rapes” in Deuteronomy 22:25 is the Hebrew word chazaq. But verse 28 contains a different verb, translated “seizes” in the ESV: taphas. The different verbs suggest different actions. No, the Old Testament never commands a rape victim to marry her rapist. The irrevocable marriage contract was reserved for men who had mistreated a woman in some way and damaged her ability to marry. The New Living Translation of Deuteronomy 22:28–29 probably comes the closest to the law’s original intent: Suppose a man has intercourse with a young woman who is a virgin but is not engaged to be married. If they are discovered, he must pay her father fifty pieces of silver. Then he must marry the young woman because he violated her, and he may never divorce her as long as he lives. Dr. Richter sums up: “In Deuteronomy, victims of sexual misconduct were constitutionally protected from the economic consequences of assault and seduction. ‘Walk\-away Joes’ were required to ‘man up.’ . . . \[the young woman was shielded] from the economic and social fallout of the encounter. . . . Rape victims were assumed innocent. Women so abused were expected to report. Convicted rapists were executed” (op. cit.).
How can a church achieve a true, biblical unity?	Answer The Bible underscores the importance of “unity” and “oneness.” Unity with others is “good” and “pleasant” (Psalm 133:1\). Unity is absolutely essential because the church is the “body of Christ” (1 Corinthians 12:27\), and a body cannot be in disunity or disharmony with itself. If disunity occurs, it essentially ceases to be a body and becomes a disjointed group of individuals. Jesus’ plan for His church is people unified in the faith. The secret to unity begins with how we view ourselves within the body and how we view others. The key verse that addresses this is Philippians 2:3: “Do nothing out of selfish ambition or vain conceit, but in humility consider others better than yourselves.” Disunity in a church is most often caused when we act selfishly and consider ourselves better than others. Paul goes on to explain further in the following verse: “Each of you should look not only to your own interests, but also to the interests of others.” Sadly, churches that experience disunity and are in conflict and turmoil are generally filled with people looking to their own needs, their own desires, and their own ambitions. Such behavior is characteristic of unbelievers, not those with the mind of Christ. Worldliness, not godliness, is the hallmark of the disunified church, as Paul reminded the Corinthians: “For you are yet carnal. For in that there is among you envyings and strife and divisions, are you not carnal, and do you not walk according to men?” (1 Corinthians 3:3\). But Paul tells us that we are to consider others’ needs before our own. In all modesty, humility and lowliness of mind, we are to “be completely humble and gentle; be patient, bearing with one another in love” (Ephesians 4:2\). A church filled with such people cannot help but have peace, unity, and harmony. The truly humble person sees his own faults in light of the perfections of Christ; he does not seek to see the faults of others, but when he does, he speaks the truth in love and desires their sanctification so they will be built up in the image of Christ. He sees his own heart and the corruption that lies hidden there, along with impure motives and evil ambitions. But he does not seek to notice the errors, defects, and follies of others. He sees the depravity of his own heart and hopes charitably in the goodness of others and believes their hearts are more pure than his. Most importantly, as Christians, we are to see one another in the light of the cross. Fellow Christians are those for whom Christ died a horrible and painful death so that He might exchange His righteous perfection for their sin (2 Corinthians 5:21\). How can we not extend to them the love, compassion, and grace of our heavenly Father? How can we demean, criticize, and defame those covered with the precious blood of Christ? Were we not slaves to sin when He called us, hopelessly lost, dead in our own transgressions and sins (Ephesians 2:1\)? But we are now slaves of Christ, slaves to righteousness, and as slaves of the Master, the task before us is not to quarrel and demand our needs be met but to reflect His grace and love to those who are also His by His mercy. A church full of such people enjoying their “common salvation” will be a true, biblical church unified in, and earnestly contending for, the “faith once delivered to the saints” (Jude 1:3\).
What does the Bible say about political correctness?	Answer Political correctness (PC) is defined as “a term that describes language, ideas, policies, and behavior seen as seeking to minimize social and institutional offense in occupational, gender, racial, cultural, sexual orientation, religious belief, disability, and age\-related contexts.” The key word here is offense. No individual or group is to be offended in the PC world. Certainly, as Christians, we are not to go out of our way to offend anyone personally, but the truth is that Christianity itself is offensive. The apostle Paul references the “offense of the cross” in Galatians 5:11\. The cross was an offense to the Jews because their idea of salvation was to “work the works of God” (John 6:28–29\), meaning keeping the numerous burdensome Old Testament laws and rules. When Jesus came preaching salvation by grace alone, through faith alone, they were shattered. He made it plain that “by works of the law, no human being will be justified in his sight” (Romans 3:20\) and that all their law\-keeping was of no value to them whatsoever. Especially repugnant to them was the idea that, without Jesus, they who prided themselves on their meticulous adherence to the letter, if not the spirit, of the law, could do nothing of spiritual value (John 15:5\). Truly, the offense Jesus created was a stumbling block to the Jews, as Paul explained to the Romans. He reminded them of Isaiah’s prophecy that God would lay a Cornerstone (Christ) in Zion over which many would stumble and fall (Isaiah 8:14; 28:16; Psalm 118:22; 1 Peter 2:6\). Just as the Jews stumbled over the idea of their works being of no value to God, so do many today hate the idea that Christ will build His church not on human merits, but on His righteousness alone. That message is as offensive today as it was in Jesus’ day. No one likes to be told there is nothing he can do to earn his place in heaven. Equally offensive is the necessity of dying to self in order to follow Christ. Of all the religions of the world today, Christianity is the only one where its founder tells you to follow Him and die. "Then Jesus said to his disciples, 'If anyone would come after me, he must deny himself and take up his cross and follow me'" (Matthew 16:24\). Those who heard this message knew exactly what Jesus meant; to follow Him was to die to self and give up everything they ever held dear. That’s why everyone ran away when He was arrested; they weren’t prepared to die with Him. Correctness in the secular, political realm is not the concern of Christians or the church because “our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ, who will, by the power that enables him, “bring everything under his control” (Philippians 3:20–21\).
Who was Joseph Smith?	Answer Joseph Smith is widely known as the founder of the [Mormon Church](Mormons.html), also known as the Church of Jesus Christ of [Latter\-Day Saints](Latter-Day-Saints.html). Joseph Smith from an early age was thought to have certain occult powers. He was known at a young age as a seer and reportedly used a seer stone to tell him where he could find such precious metals as silver. Both he and his father were known “treasure seekers” and used divination and magic to carry out treasure\-seeking excursions. This, of course, brought him a name and a reputation. To this day, he is considered by some a saint and by others a complete charlatan. Joseph Smith grew up during a time of spiritual revival in America known as [restorationism](restorationism.html). It was at this time, 1820, that Joseph Smith claimed to have received a marvelous vision in which God the Father and God the Son materialized and spoke to him as he was praying in the woods. The account of the vision has changed dozens of times, and it is unclear whether it was Jesus, there were two angels, one angel, or the Father and the Son that appeared to Joseph. He reportedly said that the two “personages” took a rather dim view of the Christian church and, for that matter, the world at large and announced that a restoration of Christianity was needed and that Smith had been chosen to launch the new dispensation. Since its beginnings until the present day, the Mormon Church holds the position that they alone represent true Christianity (Mormon Doctrine, p. 670\). Mormon leaders have consistently taught that, after the death of the apostles, true Christianity had fallen into complete apostasy, making a “restoration” necessary (1 Nephi 13:28, Articles of Faith, p. 182\-185\). But, even after the supposed heavenly visitation, Joseph Smith and friends continued to dig for treasure using occult methods. These methods were illegal in that day, and Smith was convicted of “glasslooking” in 1826\. But, before that conviction in Chenango County, New York, the new “prophet of the Lord” continued to stir up controversy with yet another amazing close encounter with heaven. In 1823, Smith claimed to have been contacted by an [angel named Moroni](angel-Moroni.html), who revealed that there were golden plates at a certain location near Palmyra, New York. On the golden plates was a history of an ancient man named Mormon and his fabled ancient Hebrew tribe. These plates were said to be a new revelation, “another witness” to the truth of the Christian gospel. It is recorded in Mormon historical documents that the angel provided Smith with special spectacles needed to help him translate the writings from the golden plates. It was also reported that during the translation, the man who was helping him had the privilege of having John the Baptist, accompanied by Peter, James, and John, come to Pennsylvania on that day of May 15, 1829, to confer upon the men the “Aaronic Priesthood.” These and other amazing stories are recorded in Smith’s book Pearl of Great Price. Joseph Smith claimed to have special visions and an incredible opening up of heaven to him (Joseph Smith – History 1:17\). But a statement signed by sixty\-two residents of Palmyra, New York, who wanted others to know that they had known him, his family, his beliefs, and his occult excursions to find treasure, declared him to be “entirely destitute of moral character and addicted to vicious habits.” Yet Smith claimed to be God’s mouthpiece, and, when he spoke, he claimed that God was speaking. This powerful position was taken seriously by many followers, and, when Smith had a vision it was to be taken seriously, no matter if it flew in the face of Christian moral standards. His new “revelation from God” on polygamy is but one example. Popular or not, Smith’s pronouncements “from God” took him quite a ways for quite a few years. His highly imaginative stories always read like science fiction, mixing and twisting biblical truth with imagination. He was always careful to imitate biblical truth, and many times he rewrites the Bible. To many, his theology is a twisted mirror image of real theology. It tempts by using a smattering of the real thing, the things that people know as Bible truth. Joseph Smith met his end at the hands of an angry mob. Having attempted to quiet the polygamy issue after the church had settled in Nauvoo, Illinois, Smith and his followers destroyed an anti\-Mormon newspaper building and consequently were arrested and in a jail awaiting trial. The jail was stormed by an angry mob of two hundred people and Joseph Smith and his brother were murdered. After his untimely death, there was a split in the “church.” The church Smith established remains centralized today both in Missouri (the Community of Christ—RLDS) and in Utah, where many Mormons had followed their new leader, [Brigham Young](Brigham-Young.html). (Editor’s note: many of the references in our articles on Mormonism are Mormon publications, such as Mormon Doctrine, Articles of Faith, Doctrines of Salvation, History of the Church, Doctrine and Covenants, and so forth. Others are from the Book of Mormon itself, e.g., books such as 1 Nephi, 2 Nephi, and Alma.)
How should Christian parents handle the death of a child?	Answer As parents, we cannot imagine a more traumatic experience than the death of a child. All parents naturally expect their children to outlive them. Such a loss is an extraordinary, out\-of\-order event that brings with it an overwhelming sense of pain and lingering grief. It is a life\-altering experience that presents unique challenges to parents as they seek to rebuild their lives without their child. It would be presumptuous for anyone to tell parents how to handle the death of a child. However, we do know that those who yield their lives to God are more apt to recover from such a loss with a greater sense of normalcy than those without a genuine and positive faith in our Creator. With this being true, how do Christian parents handle the death of a child? Does the Bible address the subject, and if so, in what way? First, we should note that each person handles grief differently. Emotions vary widely in their intensity. These emotions are normal and natural. Second, no parent ever “gets over” or “moves on” from the death of a child. It’s not like an illness from which we recover. Most counselors liken it to a life\-changing physical injury. However, we should also know that, though we may always feel the loss, its intensity does diminish with time. It is the Christian’s faith in a loving and ever\-faithful God that enables us to endure and recover from the death of a child, sometimes in ways that others find remarkable. Such was the case of David in the loss of his child who died seven days after birth (2 Samuel 12:18–19\). There are several valuable lessons we can learn from this passage of Scripture that can help grieving parents to face the future with hope. One is that David prayed fervently for his child’s life (2 Samuel 12:16\). This should be true for all parents at all times, and not just when times are difficult. Parents should always pray for their children, asking God to watch over and protect them. Likewise, parents should pray that God provides godly wisdom and guidance so that their children grow in the nurture and admonition of the Lord (Judges 13:12; Proverbs 22:6; Ephesians 6:4\). Another lesson we learn from David is in his reaction to his child’s death. Upon learning that the infant had died, there was an acceptance signified by his actions when he “arose from the ground, washed and anointed himself, and changed his clothes; and he went into the house of the LORD and worshiped. Then he went to his own house; and when he requested, they set food before him, and he ate” (2 Samuel 12:20\). What is surprising about this passage is that David “went into the house of the Lord and worshiped.” In other words, David not only accepted the death of his child, but he gave it all over to God in worship. The ability to worship and honor God in a time of trial or crisis is a powerful demonstration of our spiritual confidence in our God. Doing so enables us to accept the reality of our loss. And this is how God frees us to go on living. What David models for us in this story is learning to turn loose what we cannot change. The next lesson is the most revealing. It is confidence in the knowledge that children who die before they reach the [age of accountability](age-of-accountability.html) go to heaven. David’s response to those questioning his reaction to the death of his child has always been a great source of comfort to believing parents who have lost infants and young children. “But now that he is dead, why should I fast? Can I bring him back again? I will go to him, but he will not return to me” (2 Samuel 12:23\). David was fully confident that he would meet his son in heaven. This passage is a powerful indication that babies and young children who pass from this world will go to heaven. Grieving the death of a child is a heartrending journey. There are no hard and fast rules or guidelines to teach us how to handle our mourning. However, counselors and those who have experienced the loss of a child have provided some helpful advice: • Recognize that you are not alone. You have God. You have your brothers and sisters in Christ. You have close friends and family. Lean on them. They are there to help you. • Don’t put time limits on your recovery. Don’t expect a day to pass without thinking about your child, nor should you want to. • Talk about your child. It’s important that you share the story of your child with others. • Take care of yourself and your other children. They, too, are suffering. They grieve the loss of a sibling and have the additional discomfort of seeing their parents in grief. • Try not to make any major decisions at least for the first year. • Expect that getting through the many “firsts” following the death of a young child—first birthday, first Christmas, etc.—will be painful. And lastly, Christians who have experienced the death of a child have the grand and faithful promise of God’s Word: “And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away” (Revelation 21:4\).
What is the Alpha Course?	Answer This article takes a very cautious view of the Alpha Course. We do recognize, however, that the Alpha Course has been a tremendous help to many Christians. Many people have come to faith in Jesus Christ through the Alpha Course. Many more have been strengthened in their faith and knowledge of God’s Word because of the Alpha Course. So, why do we give a warning about the Alpha Course? The problem is that the Alpha Course can be very different depending on the church/organization that is using it. In the hands of a solidly evangelical teacher, the Alpha Course can be excellent. In the hands of someone trying to push beliefs and practices that are biblically questionable, the Alpha Course can be used to indoctrinate and mislead. As with any course or teaching, we must be diligent and discerning. We must diligently study God’s Word on our own and reject anything that contradicts the Bible. We must be discerning in evaluating the qualifications of the person or people teaching the course. The Alpha Course was started in the United Kingdom, at Holy Trinity Brompton Church, by Nicky Gumbel and Sandy Millar in 1977\. This Anglican church in London was the center of the [holy laughter](holy-laughter.html) movement in England and Europe, and has been known for services that include being “[slain in the Spirit](Spirit-slain.html)” and behaviors such as uncontrollable laughter, spasms, loud animal\-like noises and physical manifestations during emotionally driven services. While there is much good teaching in the Alpha Course, this extreme background sometimes finds its way into the teachings of the course. The Alpha Course begins with a solid presentation of the gospel message and progresses with some solid biblical teachings. It is interesting that the Alpha Course does not seek to teach about the person, character or attributes of God, and does not focus on doctrine, which may cause division among those whom they seek to include, New Age adherents and Roman Catholics, for example. The Alpha Course is ecumenical, and any course that can appeal to the wide range of traditions and denominations, as the Alpha Course does, has to sacrifice many essential Bible truths. A wide tent that is inclusive of those who hold teachings contrary to the tenets of the faith for which we are to contend (Jude 3\) necessitates that the Word of God is sliced and diced into palatable portions, leading to error and following humanistic viewpoints rather than the revealed Word of the Lord. This sometimes results in the Alpha Course eventually working its way into error and ritualism, works\-based salvation, and even occult manifestations. The push is for experience\-driven evangelism while biblical doctrines are side\-stepped or ignored (1 Timothy 4:13, 16\). Some teachers have used the Alpha Course to teach “[kingdom now](kingdom-now.html)” theology, which is also called “dominionism” or “triumphalism.” This is the idea that those who have enough faith can enjoy right now all or most of the physical and health benefits promised during the coming Millennial Kingdom of Christ on earth. This is nothing more than the “health, wealth, and prosperity” gospel repackaged with a new name. Wealth, health and good times are promised in the name of “faith.” This treats God like a spiritual ATM who must give what we ask, rather than a holy God deserving of our submission to His perfect will and His sovereign purpose. With a teacher from this persuasion, the Alpha Course can be used to promote the idea that the Holy Spirit can be called upon to perform His works in response to man’s demand. This, of course, is not biblical. It incorrectly applies passages such as John 14:12 where Jesus says, “Anyone who has faith in me will do what I have been doing. He will do even greater things than these.” Jesus, in His incarnation, was limited to one space at one time as He laid aside the prerogatives of His divine nature (Philippians 2:6\-8\). The sending of the Spirit to live in the hearts of the apostles and believers has brought untold millions to faith in Him, and that is the “greater” works referred to here, not the miracle signs that accompanied Jesus’ ministry on earth to authenticate Him as the Jewish Messiah. The Lord Jesus Christ told the disciples and all who would believe upon Him through their testimony (John 17:20\) that He had to go away to prepare a place for us but would not leave us comfortless or orphans but that the Father would send another Comforter. This Comforter is another of the same kind and quality as Christ Himself, and He would be with them and in them (John 14:17\). Never is it said that He would come upon them and cause them to lose control of themselves. We are called to do “all things decently and in order” (1 Corinthians 14:40\). Nowhere in Scripture do we see the Lord Jesus ever laying His hands on the disciples and producing manifestations of uncontrollable laughter, shaking, animal noises, the need to be restrained to protect oneself from harm, or the loss of bodily control. Rather, Jesus rebuked the demons or devils that caused these manifestations and healed those who were possessed of them (Matthew 4:24; 8:16, 28; 9:32; 12:22; 15:22\). Peter warns us in 2 Peter 2:1 about false prophets and false teachers, who would “introduce destructive heresies and even deny the sovereign Lord.” Although there are many positive things about the Alpha Course, due to its ecumenicalism, it is easy for false and dangerous ideas to be introduced. The apostle Paul said, “a little leaven, leavens the whole lump” (1 Corinthians 5:6; Galatians 5:9\). As believers, we are to test the spirits and to be informed and not deceived by the false teachers that abound today, whom the apostle Paul warned of in his day (2 Corinthians 11:13; 2 Timothy 3:1\-7\). And these valuable lessons are left for us to use and apply in every age. Again, as with any course or teaching, we must be diligent and discerning. We must diligently study God’s Word on our own and reject anything which contradicts the Bible. We must also be discerning in evaluating the qualifications of the person or people teaching the course.
What should be different about a Christian marriage?	Answer The primary difference between a Christian marriage and a non\-Christian marriage is that Christ is the center of the marriage. When two people are united in Christ, their goal is to grow in Christlikeness throughout the life of the marriage. Non\-Christians may have many goals for their marriage, but Christlikeness is not one of them. This is not to say that all Christians, when they marry, immediately begin to work toward this goal. Many young Christians don’t even realize this actually is the goal, but the presence of the Holy Spirit within each of them works with them, maturing each one so that the goal of Christlikeness becomes increasingly clear to them. When both partners make becoming [more like Christ](more-like-Christ.html) their individual goal, a strong, vibrant Christian marriage begins to take shape. A Christian marriage begins with the understanding that the Bible gives a clear description of the roles of husband and wife—found primarily in Ephesians 5—and a commitment to fulfilling those roles. The husband is to assume leadership in the home (Ephesians 5:23\-26\). This leadership should not be dictatorial, condescending, or patronizing to the wife, but should be in accordance with the example of Christ leading the church. Christ loved the church (His people) with compassion, mercy, forgiveness, respect, and selflessness. In this same way husbands are to love their wives. Wives are to submit to their husbands “as to the Lord” (Ephesians 5:22\), not because they are to be subservient to them, but because both husband and wife are to “submit to one another out of reverence for Christ” (Ephesians 5:21\) and because there is to be an authority structure within the home, with Christ at the head (Ephesians 5:23\-24\). Respect is a key element of the desire to submit; wives must respect their husbands as husbands are to love their wives (Ephesians 5:33\). Mutual love, respect, and submission are the cornerstone of a Christian marriage. Built upon these three principles, both husband and wife will grow in Christlikeness, growing together, not apart, as each matures in godliness. Another key component in a Christian marriage is selflessness, as described in Philippians 2:3\-4\. The principle of humility outlined in these verses is crucial to a strong Christian marriage. Both husband and wife must consider their partner’s needs before their own, which requires a selflessness that is only possible by the power of the Holy Spirit who indwells them. Humility and selflessness do not come naturally to the fallen human nature. They are traits only the Spirit of God can produce, nurture, and perfect in us. That’s why strong Christian marriages are characterized by the spiritual disciplines—Bible study, Scripture memory, prayer, and meditation on the things of God. When both partners practice these disciplines, each is strengthened and matured, which naturally strengthens and matures the marriage.
Why are so many young people falling away from the faith?	Answer Not every child who starts out in church stays in church; in fact, many young people are falling away from the faith and walking away from the church as they grow older. A recent survey conducted by the Barna Group, a leading research organization whose focus is on the relationship of faith and culture, found that less than 1 percent of the young adult population in the United States has a [biblical worldview](Christian-worldview.html). Even more startling, the data shows that less than one half of one percent of Christians between the ages of 18 and 23 has a biblical worldview. The Barna Group defined a biblical worldview as belief in the following: • absolute moral truth exists • the Bible is completely inerrant • Satan is a real being, not symbolic • a person cannot earn his way into the kingdom of God though good works • Jesus Christ lived a sinless life on earth • God is the supreme Creator of the heavens and the earth and reigns over the whole universe today Another study by Fuller Seminary also looked at why young people are falling away from the faith. The Fuller study determined that the most important factor in whether young people leave the church or remain steadfast in their faith is whether they have a safe haven to express their doubts and concerns regarding their faith before leaving home. Such a refuge is found in two places: their home and their church [youth ministry](youth-ministry.html). The Fuller study also found that most church youth programs tend to focus on providing entertainment and pizza rather than building up young people in their faith. As a result, teens are ill\-equipped to face the challenges they will encounter upon leaving home. It’s no wonder that some young people fall away from the faith, if they were never grounded in the faith to begin with. Two studies conducted by both the Barna Group and USA Today found that nearly 75 percent of Christian young people fall away from the faith and leave the church after high school. One of the key reasons they do so is intellectual skepticism. But how many of these youth were actually taught the Bible in their homes or in church? Statistics show that children today spend an average of 30 hours per week in school where they are often taught ideas that are diametrically opposed to biblical truths, e.g., evolution, the acceptance of homosexuality, etc. Then they come home to another 30 hours per week spent in front of a television set bombarded by commercials and sitcoms, playing video games, or connecting on social media. This is in contrast to the time spent weekly in the church classroom: 45 minutes. Given the amount of exposure to worldly influences versus Bible training, it’s understandable why young people leave the home without a Christian worldview and why many are falling away from the faith. Not only are most youth not being well\-grounded in the faith, but they’re also not being taught to intelligently examine the views of skeptics who will inevitably challenge their faith. Most of these students are not prepared to enter the college classroom where more than half of all college professors view Christians with hostility and take every opportunity to belittle them and their faith. A key factor in [keeping young people from falling](keep-us-from-falling.html) away from their faith is the influence of their parents. It’s as the Proverb says, “Train a child in the way he should go, and when he is old he will not turn from it” (Proverbs 22:6\). One particular study found that when both parents were faithful and active in the church, 93 percent of their children remained faithful. When just one parent was faithful, 73 percent of their children remained faithful. When neither parent was particularly active in church, only 53 percent of their children stayed faithful. In those instances where neither parent was active at all and only attended church now and then, the percentage dropped to a mere 6 percent. There are many competing beliefs in the marketplace of ideas. Relativism and skepticism are commonly seen as “enlightened” positions in our society. Christian parents must train their children in God’s Word (Deuteronomy 6:6–9\). Teenagers should be able to walk away from the home without falling away from the faith. They must be fully trained in how to respond to their unsaved friends. They should be ready to give a reason for the hope that is within them (1 Peter 3:15\). The fact that so many young people are falling away from their faith should concern every Christian family and every church. It’s not enough to blame the secularization of society or the increased biblical illiteracy of the world in general. If the world is biblically illiterate, then the church is partly to blame, since the church is to be “declar\[ing] the praises of him who called \[us] out of darkness into his wonderful light” (1 Peter 2:9\). Churches need to take a hard look their youth programs. Instead of entertaining youth with skits, bands, and movies, we need to teach them Scripture with logic, truth, and a Christian worldview. Frank Turek, a Christian author and lecturer on apologetics, addresses the problem of youth falling away from the faith this way: “What we win them with we win them to. If we win them with entertainment and low commitment, we win them to entertainment and low commitment. Charles Spurgeon was way ahead of his time when he implored the church to start ‘feeding the sheep rather than amusing the goats’” (“The Seeker Church: Is Anyone Making Disciples?” CrossExamined. Web. 5 Oct. 2015\).
What is the Hail Mary that Catholics say so often?	Answer The “Hail Mary,” Ave Maria in Latin, is a Roman Catholic prayer to the Virgin Mary that consists of salutations and a plea for her intercession. Also, the term "Hail Mary pass" was used by the press to describe a pass by Dallas Cowboys quarterback Roger Staubach in a 1975 divisional playoff game and has come to be synonymous in football with a long pass that has little chance of success. The text of the Hail Mary prayer incorporates two Bible passages: “Hail, full of grace, the Lord is with thee" (Luke 1:28\) and “Blessed art thou amongst women and blessed is the fruit of thy womb" (Luke 1:42\). The first passage is the angel Gabriel’s greeting to Mary when he came to inform her that she had been chosen to bear the Messiah. The second is her cousin Elizabeth’s greeting to Mary when Mary came to visit her cousin, who was also pregnant at the time with John the Baptist. The third part of the Hail Mary prayer is not from the Bible and is, in fact, in direct contradiction to Scriptural truth: “Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death. Amen.” This last part of the Hail Mary prayer has three unbiblical parts to it. First, Mary is not and never was “holy.” Mary was a human being who was born, as all humans are, with a sin nature and who recognized that she needed a Savior. In fact, the very passage used in the Hail Mary, known as Mary’s [Magnificat](Magnificat.html) (Luke 1:46\-55\), contains the declaration “my spirit rejoices in God my Savior,” a clear indication that she understood her need for a Savior from sin. The Bible never says that Mary was anyone but an ordinary human whom God chose to use in an extraordinary way. Yes, Mary was a righteous woman and favored (graced) by God (Luke 1:27\-28\). At the same time, Mary was a sinful human being who needed Jesus Christ as her Savior, just like everyone else (Ecclesiastes 7:20; Romans 3:23; 6:23; 1 John 1:8\). The second unbiblical part of the Hail Mary is addressing Mary as the “Mother of God.” Mary was the human mother of the human Jesus Christ, who was indeed God incarnate. But she was not the mother of God, neither is she the ”[queen of heaven](Queen-of-Heaven.html),” another title given to her by the Catholic Church which has no basis in Scripture. God doesn’t have a mother, nor does He have a queen. He is an eternal, infinite Being, uncreated and unborn, self\-sufficient and self\-sustaining. The third unbiblical statement in the Hail Mary is the plea for her to “pray for us sinners.” Here we see the unbiblical practice of praying to Mary to intercede with God for us. First, we do not need another intercessor with God. Christ is the only intercessor we need. Through Jesus and Him alone, we have direct access to the Father. Christ alone mediates and intercedes between God and man. “For there is one God and one mediator between God and men, the man Christ Jesus” (1 Timothy 2:5\). Prayer to anyone other than God alone is anti\-biblical. Praying to Mary or petitioning her to pray for us is against the Scriptures. Prayer is an act of worship. When we pray to God, we are admitting that we need His help. Directing our prayers to anyone other than God is robbing God of the glory that is His alone, something God hates and will not tolerate (Isaiah 42:8\). While Mary was certainly a godly young woman greatly blessed in that she was chosen to bear the Savior of the world, she was not in any way divine, nor was she sinless, nor is she to be worshiped, revered, venerated, or prayed to.
What was the First Great Awakening? What was the Second Great Awakening?	Answer The First Great Awakening (c. 1735\-1743\) and the Second Great Awakening (c.1795\-1830\) were theologically significant in that they helped to shape Christian thinking by the intense [revivalism](revivalism.html) they created. Each had leaders who were noteworthy in history, with [Jonathan Edwards](Jonathan-Edwards.html) and [George Whitefield](George-Whitefield.html) being two of the prominent names in the First Great Awakening (which was characterized by Calvinists), and Nathaniel Taylor and [Charles Finney](Charles-Finney.html) in the Second Great Awakening (far less Calvinistic and more closely attuned to the Arminian beliefs of many in the newly\-formed United States). Whitefield and Edwards believed churches should be organized to be entirely distinct from New England governments. They preached that salvation was only of God and that humans did not possess any ability whatever toward salvation; it came only as a result of God’s saving call. In other words, man’s “righteousness” would not save him no matter how many good deeds he has done. Furthermore, the doctrines of predestination and election (Romans 8:28\-30\) were regularly espoused, which upset many as well as drew in many, for God’s decreeing from eternity past who would be saved and who would not was an electrifying concept to them. Edwards’ propounding of these biblical truths as he saw them was the longest\-lived theological result of the First Great Awakening. The Second Great Awakening gained much interest by its support of important theological themes such as salvation and the church’s role in society. Nathaniel Taylor moved away from the beliefs of Whitefield and Edwards, maintaining that man possessed a “power to the contrary” when faced with moral choices, which strengthened the belief that man had a free will and therefore did play a part in his own salvation. At the same time, “voluntary societies” sprang up, which were separate from church denominations; they were formed to help [Christianize](Christianization.html) and reform America. Their successes moved many people to great feats of Christian service. In turn, this overall atmosphere caused many to believe that the end of the age was approaching, which generated even more good works and seemed to validate the concept of these societies even more. In summary, the First Great Awakening stimulated a revival in Calvinism, due in no small part to the preaching and teaching of Jonathan Edwards. The Second Great Awakening is characterized by its stressing Arminianism rather than Calvinism, and its encouragement of revivalistic and democratic theology, which were seen to be essential ingredients in the shaping of American Protestantism. Ever since those days, both Awakenings have provided an enduring legacy for modern evangelicalism.
What is Roman Catholicism?	Answer The Roman Catholic Church portrays itself as the one legitimate heir to New Testament Christianity, and the pope as the successor to Peter, the first bishop of Rome. While those details are debatable, there is no question that Roman church history reaches back to ancient times. The apostle Paul wrote his letter to the Romans about AD 55 and addressed a church body that existed prior to his first visit there (but he made no mention of Peter, though he greeted others by name). Despite repeated persecutions by the government, a vibrant Christian community existed in Rome after apostolic times. Those early Roman Christians were just like their brethren in other parts of the world—simple followers of Jesus Christ. Things changed drastically when the Roman Emperor Constantine professed a conversion to Christianity in AD 312\. He began to make changes that ultimately led to the formation of the Roman Catholic Church. He issued the [Edict of Milan](Edict-of-Milan.html) in 313, which granted freedom of worship throughout the empire. When doctrinal disputes arose, Constantine presided over the first ecumenical church council at Nicaea in AD 325, even though he held no official authority in the churches. By the time of Constantine’s death, Christianity was the favored, if not the official, religion of the Roman Empire. The term Roman Catholic was defined by Emperor Theodosius on February 27, 380, in the Theodosian Code. In that document, he refers to those who hold to the “religion which was delivered to the Romans by the divine Apostle Peter” as “Roman Catholic Christians” and gives them the official sanction of the empire. The fall of the Roman Empire and the rise of the Catholic Church are really two branches of the same story, as the power was transferred from one entity to the other. From the time of Constantine (AD 312\) until the fall of the Roman Empire in 476, the emperors of Rome claimed a certain amount of authority within the church, even though it was disputed by many church leaders. During those formative years, there were many disputes over authority, structure, and doctrine. The emperors sought to increase their authority by granting privileges to various bishops, resulting in disputes about primacy within the churches. At the same time, some of the bishops sought to increase their authority and prestige by accusing others of false doctrine and seeking state support of their positions. Many of those disputes resulted in very sinful behavior, which are a disgrace to the name of Christ. Just like today, some of those who lived in the leading cities tended to exalt themselves above their contemporaries in the rural areas. The third century saw the rise of an ecclesiastical hierarchy patterned after the Roman government. The bishop of a city was over the presbyters, or priests, of the local congregations, controlling the ministry of the churches, and the Bishop of Rome began to establish himself as supreme over all. Though some historians tell these details as the history of “the church,” there were many church leaders in those days who neither stooped to those levels nor acknowledged any ecclesiastical hierarchy. The vast majority of churches in the first four centuries derived their authority and doctrine from the Bible and traced their lineage directly back to the apostles, not to the church of Rome. In the New Testament, the terms elder, pastor, and bishop are used interchangeably for the spiritual leaders of any church (see 1 Peter 5:1–3 where the Greek root words are translated “elders,” “feed,” and “oversight”). By the time Gregory became pope in AD 590, the empire was in shambles, and he assumed imperial powers along with his ecclesiastical authority. From that time on, the church and state were fully intertwined as the Holy Roman Empire, with the pope exercising authority over kings and emperors. What are the teachings of the Roman Catholic Church that distinguish it from other Christian churches? Whole books have been written on this subject, but a sampling of the doctrines will be outlined here. --- Roman Catholicism --- The bishops, with the pope as their head, rule the universal Church. --- God has entrusted revelation to the bishops. --- The pope is infallible in his teaching. --- Scripture and Tradition together are the Word of God. --- Mary is the co\-redeemer, for she participated with Christ in the painful act of redemption. --- Mary is the co\-mediator, to whom we can entrust all our cares and petitions. --- Initial justification is by means of baptism. --- Adults must prepare for justification through faith and good works. --- Grace is merited by good works. --- Salvation is attained by cooperating with grace through faith, good works, and participation in the sacraments. --- No one can know if he will attain eternal life. --- The Roman Catholic Church is necessary for salvation. --- Christ’s body and blood exist wholly and entirely in every fragment of consecrated bread and wine in every Roman Catholic church around the world. --- The sacrifice of the cross is perpetuated in the sacrifice of the Mass. --- Each sacrifice of the Mass appeases God’s wrath against sin. --- The sacrificial work of redemption is continually carried out through the sacrifice of the Mass. --- \| Biblical Teaching --- Christ, the head of the body, rules the universal church (Colossians 1:18\). --- God has entrusted revelation to the saints (Jude 3\). --- God alone is infallible (Numbers 23:19; Acts 17:11\). --- Scripture alone is the Word of God (John 10:35; 2 Timothy 3:16,17; 2 Peter 1:20,21; Mark 7:1\-13\). --- Christ alone is the Redeemer, for He alone suffered and died for sin (1 Peter 1:18,19\). --- Christ Jesus is the one mediator to whom we can entrust all our cares and petitions (1 Timothy 2:5; John 14:13,14; 1 Peter 5:7\). --- Justification is by faith alone (Romans 3:28\). --- God justifies ungodly sinners who believe (Romans 4:5\). Good works are the result of salvation, not the cause (Ephesians 2:8\-10\). --- Grace is a free gift (Romans 11:6\). --- Salvation is attained by grace through faith apart from works (Ephesians 2:10\). --- The believer can know that he has eternal life by the Word of God and the testimony of the Holy Spirit who indwells believers (1 John 5:13; Romans 8:16\). --- There is salvation in no one but the Lord Jesus Christ, “for there is no other name under heaven that has been given among men by which we must be saved” (Acts 4:12\). --- The bread and wine are symbols of the body and blood of Christ, and He is bodily present in heaven (1 Corinthians 11:23\-25; Hebrews 10:12,13\). --- The sacrifice of the cross is finished (John 19:30\). --- The once\-for\-all sacrifice of the cross fully appeased God’s wrath against sin (Hebrews 10:12\-18\). --- The sacrificial work of redemption was finished when Christ gave His life for us on the cross (Ephesians 1:7; Hebrews 1:3\). --- \| These doctrines don’t date back all the way to Constantine, except for perhaps in seed form, but were slowly adopted over many years as various popes issued decrees. In many cases, the doctrines are not even based on Scripture but on a document of the church. Most Roman Catholics consider themselves to be Christians and are unaware of the differences between their beliefs and the Bible. Sadly, the Roman Catholic Church has fostered that ignorance by discouraging the personal study of the Bible and making the people reliant on the priests for their understanding of the Bible.
What can we learn from the woman at the well?	Answer The story of the nameless Samaritan woman at the well, recorded only in the Gospel of John, is a revealing one, full of many truths and powerful lessons for us today. The story of the woman at the well follows on the heels of the account of Jesus’ interaction with Nicodemus, a Pharisee and prominent member of the Jewish Sanhedrin (John 3:1–21\). In John 4:4–42 we read about Jesus’ conversation with a lone Samaritan woman who had come to get water from a well (known as Jacob’s well) located about a half mile from the city of Sychar in Samaria. This was an extraordinary woman. She was a [Samaritan](Samaritans.html), a race of people that the Jews utterly despised as having no claim on their God, and she was an outcast and looked down upon by her own people. This is evidenced by the fact that she came alone to draw water from the community well when, during biblical times, drawing water and chatting at the well was the social highpoint of a woman’s day. However, this woman was ostracized and marked as immoral, an unmarried woman living openly with the sixth in a series of men. The story of the woman at the well teaches us that God loves us in spite of our bankrupt lives. God values us enough to actively seek us, to welcome us to intimacy, and to rejoice in our worship. As a result of Jesus’ conversation, only a person like the Samaritan woman, an outcast from her own people, could understand what this means. To be wanted, to be cared for when no one, not even herself, could see anything of value in her—this is grace indeed. But there are many other valuable truths we glean from this story. We learn that: 1\) Only through Jesus can we obtain and receive eternal life: “Jesus answered, ‘Everyone who drinks this water will be thirsty again, but whoever drinks the water I give him will never thirst. Indeed, the water I give him will become in him a spring of water welling up to eternal life’” (John 4:13–14; cf. John 14:6\). 2\) Jesus’ ministering to those outcasts of the Jewish society (the Samaritans) reveals that all people are valuable to God and that Jesus desires that we demonstrate love to everyone . . . including even our enemies (John 4:7–9; Matthew 5:44\). 3\) Jesus is the Messiah (John 4:25–26; 1:41; Matthew 27:22; Luke 2:11\). 4\) Those who worship God, worship Him in spirit and truth (John 4:23–24; Psalm 145:18\). 5\) Our testimony about Jesus is a powerful tool in leading others to believe in Him: “Many of the Samaritans from that town believed in him because of the woman’s testimony, ‘He told me everything I ever did.’ So when the Samaritans came to him, they urged him to stay with them, and he stayed two days. And because of his words many more became believers. They said to the woman, ‘We no longer believe just because of what you said; now we have heard for ourselves, and we know that this man really is the Savior of the world”’ (John 4:39–42\). Additionally, we learn from Jesus’ dialogue with the woman at the well three absolute truths about salvation: 1\) Salvation comes only to those who recognize their desperate need for the spiritual life they do not have. [Living water](living-water.html) can be obtained only by those who recognize that they are spiritually thirsty. 2\) Salvation comes only to those who confess and repent of their sin and desire forgiveness. Before this immoral woman could embrace the Savior, she had to concede the full burden of her sins. 3\) Salvation comes only to those who take hold of Jesus as their Messiah. For the absolute truth is that salvation is found in no one else (John 14:6; Acts 4:12\).
What is Westboro Baptist Church?	Answer The Westboro Baptist Church is a congregation in Topeka, Kansas, started by the late Pastor Fred Phelps. They are an independent church, not affiliated with any denomination. They are a cultic group, believing that they alone have the truth and that you must be a member of their church to be saved. They are known for their virulent protests against homosexuality and anything and anyone they consider supportive of the “homosexual agenda.” The Westboro Baptist Church is well known for picketing places and events they see as supporting homosexuality. This has grown to include actual gay and lesbian events, churches and organizations they feel do not repudiate homosexuality sufficiently, and the funerals of soldiers (who fought in a war they say was caused by America’s tolerance for homosexuality). Although known in Topeka since the picketing of Gage Park in 1991, they came to national attention in 1998 after the horrific murder of admitted homosexual Matthew Shepherd who was beaten and left to die tied to a fence outside of Laramie, Wyoming. Members of the Westboro Church protested at Matthew’s funeral and his murderers’ trials and created a website saying Matthew was burning in hell. In addition, members of the Westboro Baptist Church believe that natural disasters, terrorist attacks, and war are all God\-initiated judgments on the evil in the world. They state that the 9/11 terrorist attacks in the U.S. occurred because God wanted America to enter into a war they couldn’t win, thereby losing the lives of countless soldiers. Every tragedy, they claim, is judgment because of support of homosexuality or because of attacks on Westboro Baptist Church members. Westboro Baptist Church: The Messages 1\. “God hates \[everybody]” What began as the rallying cry “[God hates fags](does-God-hate-gays.html)” has now devolved into a comprehensive inclusion of nearly every group, every nation, and every person who is not involved in Westboro Baptist Church. They are quick to assert that God hates anyone who does not believe exactly as they do and who does not act as they do. Does God hate everybody? Because of who God is, and the fact that He is holy, He has no choice but to hate sin and the sin nature—that deep part of an unbeliever that incites rebellion against God. But God also loves everyone. Romans 5:8 states, “But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us.” Jesus said in John 15:13, “Greater love has no one than this, that one lay down his life for his friends.” Laying down one’s life for another is the highest expression of love; therefore, Christ’s sacrifice is His demonstration of love to people God also shows His love through His [common grace](common-grace.html) to all His creation. “The Lord is good to all; he has compassion on all he has made” (Psalm 145:9\). Jesus said God causes “his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous” (Matthew 5:45\) and God “is kind to the ungrateful and wicked” (Luke 6:35\). Barnabas and Paul would later say the same thing: “He has shown kindness by giving you rain from heaven and crops in their seasons; he provides you with plenty of food and fills your hearts with joy” (Acts 14:17\). In addition to His compassion, goodness, and kindness, God also shows His patience to both the elect and the non\-elect. While God’s patience for His own is undoubtedly different from His patience with those whom He has not chosen, God still exercises “longsuffering” toward those whom He has not chosen (Nahum 1:3\). Every breath that the wicked man takes is an example of the mercy of our holy God. God also exhorts His followers to love, even to love those whose natures and objectives are diametrically opposed to our own: "But I say to you, love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven…” (Matthew 5:44\-45b). Also, "You are to be perfect, as your heavenly Father is perfect” (verse 48\). God wants us to love our enemies so we can be more like Him, showing compassion to others as He has had compassion upon us. 2\. “\[Everybody’s] going to hell” The members of Westboro Baptist Church are quick to assert that those they name are going to burn in hell. The problem with this is that although we are to measure others’ actions by the Word of God and encourage fellow believers toward maturity, we are never to make a judgment about another’s salvation (Matthew 7:1\-2\). Jesus warns His disciples against proclaiming the guilt of others before God. To be a condemning judge of others is to show that one is still under the condemnation of God. We are not the absolute standard. We are not the final word on the matter. To make such a dogmatic pronouncement is to usurp the place of God. The vehemence with which Westboro Baptist Church denies God’s compassionate love for all people and declares others’ position of salvation reflects their belief in hyper\-Calvinism. Calvinism states that man can do nothing to save himself from judgment; God elects those He will save (Romans 8:29\-30\). Hyper\-Calvinism takes this further, saying since God alone elects those He will save, witnessing is futile. It also denies the concept of common grace—the beneficence God shows toward all His creation by providing good things (Matthew 5:45b) and holding back evil. This is a dangerous misconception about God’s grace that leads to great anxiety and doubt of a person’s own salvation. Westboro Baptist Church’s extreme hyper\-Calvinism also explains why they do not care about offending people. They believe if a person is elect, he/she will believe, no matter what. They believe if a person is non\-elect, he/she has absolutely no possibility of salvation. Therefore, hateful, angry, and vehement rhetoric does not matter, as it could not possibly change a person’s eternal destiny. Westboro Baptist Church rejects the idea that offending people could turn them away from faith in Jesus Christ. Westboro Baptist Church: The Method The way in which Westboro Baptist Church spreads its message is mostly through websites and picketing. They are proud of their ability to picket several different places every day, often bringing their children along with them. They hold signs declaring “God hates \_\_\_”, and yell at passersby. Their websites are filled with declarations about the judgment of God and the specific sins they believe public figures have committed. They include much vile name\-calling and usually come around to accusations of support of homosexuality. Christian leaders, churches, and para\-church organizations are as quick to attract their wrath as any secular institution. This tone is completely contradictory to the teachings of the Bible (Ephesians 4:1\-6, 29\-32; 1 Corinthians 13:1\-2, 4\-7\). Part of the methodology of picketing with intentionally offensive signage is to antagonize people to the point of violence. When this occurs, Westboro Baptist Church is quick to take legal action. Westboro Baptist Church has a team of experienced lawyers at their disposal. Sadly, some of Westboro Baptist Church’s activities are funded by the financial gains from this litigation. Westboro Baptist Church: The Misrepresentation The members of the Westboro Baptist Church claim to speak in God’s name, but do so in a way contradictory to what God shows us in the Bible. They see themselves in the same role as the prophets of the Old Testament and associate prophecies about Old Testament nations to America. But God’s prophets rarely warned without also giving a chance of redemption or the promise of a future hope (even if the prophets didn’t want to, see Jonah 4:2\). The “prophecies” of the members of the Westboro Baptist Church are much more straightforward: “Our message to this evil world is that God hates you, and you better prepare for the return of Christ in power and glory. Jesus came the first time to save; and Jesus will come the second time in vengeance, because you do not obey the Gospel. It will be soon, and you will experience the wrath of the Lamb, face to face.” (GodHatesAmerica.com) Even when God told the prophet Jeremiah not to pray for the deliverance of Israel from the Babylonians (Jeremiah 7:16\), He still gave the promise that Israel would be restored (Jeremiah 51\). God will separate Himself from those who choose to reject Him, but His message is one of hope and reconciliation, not violent dismissal. Most disturbing is the way Westboro Baptist Church claims to represent God to the world. God’s primary concern regarding the world is not homosexuality. He is much more concerned with the hearts of anyone who rejects Him and indulges in continual sin. And when Jesus did confront someone with a chronic sin, the message was simply, “Stop” (John 8:1\-11\). By asserting that every tragedy from Hurricane Katrina to the death of children is a direct judgment of God either for homosexuality or attacks on Westboro Baptist Church members, they present a picture of God completely contradictory to His true character. God is not the cause of all the tragedy in the world. He graciously interacts with people living in a world damaged by sin, using circumstances created by evil to draw people closer to Himself. If anything is to be learned from Westboro Baptist Church, it is the importance of seeking God’s wisdom and grace in interacting with others. We are to speak the truth in love (Ephesians 4:15\). We are to defend the faith with “gentleness and respect” (1 Peter 3:15\). Love, gentleness, and respect are completely lacking in the methods and message of Westboro Baptist Church.
What does it mean to “spare the rod, spoil the child”?	Answer Spare the rod, spoil the child is a modern\-day proverb on the wisdom of discipline. It means that, if a parent refuses to discipline an unruly child, that child will grow accustomed to getting his own way and develop an air of entitlement. He will become, in the common vernacular, a spoiled brat. Spare the rod, spoil the child is not found in Scripture, but Proverbs 13:24 expresses a similar thought: “He who spares the rod hates his son, but he who loves him is careful to discipline him.” According to this bit of wisdom, withholding discipline is akin to hating one’s child, and correction is a means of loving him or her. In other words, allowing a child to always do as he pleases is not beneficial to the child. The better, more loving action is to guide a child away from sinful ways into a more advantageous path. Proverbs 22:15 presents discipline as an antidote to foolishness: “Folly is bound up in the heart of a child, but the rod of discipline will drive it far from him.” Being wise is better than being spoiled. Discipline is critical for wisdom (Proverbs 29:15\), and a child who obeys his parents will be wise (Proverbs 13:1\). Spare the rod, spoil the child is usually cited in the context of [spanking](Christian-spanking.html) or other means of corporal punishment. Taken literally, both Proverbs 13:24 and the modern proverb refer to corporal punishment; however, they have application beyond physical discipline. The primary point of the biblical proverb is that loving discipline benefits the child. Parents are sometimes tempted to think that a “hands\-off” approach is the best way to raise children, but parents who truly love their child will provide wise and appropriate discipline (see Proverbs 3:11–12\). If a child develops evil habits such as laziness and dishonesty (Proverbs 12:19, 24; 13:4\), greater evil will befall. The pain of correcting bad behavior will be much less for the child now than for the adult he or she will later become. Because everyone inherits a [sin nature](sin-nature.html), everyone needs discipline. Correction is a blessing that prevents shame and undue hardship down the road. God Himself disciplines His children: “The Lord disciplines the one he loves, and he chastens everyone he accepts as his son. . . . God disciplines us for our good, in order that we may share in his holiness” (Hebrews 12:6, 10; cf. Proverbs 3:12\). To spare the rod and spoil the child is deceptive in that the spoiled child will grow up believing that sinning has no consequences. That mindset removes the moral guardrails that protect a person from harm. To spare the rod and spoil the child is short\-sighted. Failure to discipline a child ignores the immense benefit that discipline can have in later life. An athlete undergoes rigorous training in order to release his or her full potential in competition. A rose bush is heavily pruned in order to produce the best blooms. A child is disciplined in order to maximize his ability and equip him with the tools of success. The word rod indicates a thin stick or switch that can inflict a small amount of physical pain with no lasting physical injury. It should go without saying that a child should never be bruised, injured, or cut by a physical corrective measure. The Bible warns that parents should never abuse their power and authority over their children (Ephesians 6:4; Colossians 3:21\). Discipline, physical or otherwise, should not be abusive, unfair, or administered in anger. Discipline should be done in love, with purpose, and under control. To refuse to spare the rod is to show wisdom, foresight, and love. Parents who discipline their children in this way desire to shape them into responsible adults who love and serve God (Proverbs 22:6\). The goal is to build character and train the conscience.
Why did God speak to Moses out of the burning bush?	Answer The story of God speaking to Moses out of the burning bush is found in Exodus 3:1—4:23\. Through this remarkable event, Moses encounters God on [Mount Horeb](mount-Horeb.html), and God reveals Himself (Deuteronomy 33:16; Mark 12:26\). The burning bush as described in Exodus 3:2 is a [theophany](theophany-Christophany.html), the appearance of God in a form that is visible to man. The bush itself was most likely some kind of bramble or thorn bush, and the fire burning the bush was in the form of the angel of the Lord who “appeared to him \[Moses] in flames of fire” (Exodus 3:2\). This is the first time the Bible uses the word “holy” with reference to God (verse 5\). At the burning bush God revealed His holiness in a way it had never been revealed before. Moses was so awed by this experience that later when he wrote his famous victory hymn, he made sure to mention this divine attribute of God’s holiness: “Who among the gods is like you, O LORD? Who is like you—majestic in holiness, awesome in glory, working wonders?” (Exodus 15:11\) There are several reasons why God revealed Himself to Moses out of the burning bush. First, God reveals Himself as a fire in that it is an image of His holiness. All through the Bible, fire is used as a picture of the purifying and refining quality of God’s holiness. This is further evidenced when God commands Moses to remove his sandals “for the place where you are standing is holy ground.” Here God was emphasizing to Moses the gap between the divine and the human. God is transcendent in His holiness, so Moses was not allowed to come close to Him. Holiness involves separation. God’s holiness means that He is set apart from everything He has made. Holiness is not simply His righteousness (although that is part of it), but also His otherness. It is the distinction between the Creator and the creature, the infinite distance between God’s deity and our humanity. God says, “I am God, and not man—the Holy One among you” (Hosea 11:9\). His people respond by saying, “There is no one holy like the LORD” (1 Samuel 2:2\). Second, God revealed Himself to Moses out of the burning bush as an image of His glory. Though this theophany was frightening (Exodus 3:6; Deuteronomy 4:24\), its purpose was to manifest the sheer majesty of God and to stand as a visible reminder to Moses and his people during the dark times ahead. For it would be soon that God would manifest His holiness and glory to the entire nation of Israel. As Moses and the children of Israel soon learned, His glory is like a consuming fire, a pillar of fire that radiates light, a light so brilliant that no man can approach it (Exodus 24:17; 1 Timothy 6:16\). Then we see that God was also concerned for the suffering of His people Israel (Exodus 3:7\-8\). In fact, this was the first time God had ever called Israel “my people.” Under the oppressive bondage of Egypt, they had no hope but God, and they could do nothing but cry out to Him. God heard them and was now going to meet their need by delivering them from their enslavement and suffering (Psalm 40:17; Isaiah 41:10; Jeremiah 1:8\). Though God has revealed Himself as one who lives in unapproachable light (1 Timothy 6:16\), the burning bush symbolized His intent not to consume or destroy His people, but to be their savior, to lead them out of bondage in Egypt and into the Promised Land. Additionally, God gave Moses His own personal name: “God said to Moses, ‘I AM WHO I AM. This is what you are to say to the Israelites: “I AM has sent me to you”’” (Exodus 3:14\). There are several reasons why God did this. The Egyptians had many gods by many different names. Moses wanted to know God’s name so the Hebrew people would know exactly who had sent him to them. God called Himself I AM, a name which describes His eternal power and unchangeable character. “I AM THAT I AM,” declares God to be self\-existent, without beginning, without end. This is also expressed in the term “Yahweh,” meaning “I Am the One Who Is.” It is the most significant name for God in the Old Testament. By identifying Himself as “I AM,” God is declaring that He always exists in the immediate now. He isn’t bound by time like we are. There was never a time when God wasn’t. He has no fixed point when He was born or brought into being. He has no beginning or end. He is the Alpha and the Omega, the First and the Last (Revelation 22:13\). Today, the only way for us to come into the presence of a holy God is to become holy ourselves. This is why God sent Jesus to be our Savior. He is our holiness (1 Corinthians 1:30\). We could never keep God’s Law, but Jesus kept it for us with perfect holiness. When Jesus died on the cross He took away all of our unholiness, exchanging His righteousness for our unrighteousness (2 Corinthians 5:21\). When we believe in Him, God accepts us as holy—as holy as Jesus Himself: The grace that God has shown through the cross enables us to approach the Holy One—not as Moses did, hiding his face in fear, but by faith, trusting and believing in the person and work of Jesus Christ.
What is the Hallucination Theory?	Answer For almost two thousand years, opponents of the Christian faith have proposed various theories in an attempt to explain away the evidence for the resurrection of Jesus Christ. From the “stolen body theory” proposed by the Jewish religious leaders in Matthew’s gospel to the “[swoon theory](swoon-theory.html)” advanced by the 19th\-century critic [Friedrich Schleiermacher](Friedrich-Schleiermacher.html), skeptics have stopped at nothing to explain the testimony to the resurrection of Jesus without recourse to the supernatural. While most of these naturalistic explanations have been rejected as implausible by contemporary critics of Jesus’ bodily resurrection, one particular theory has begun to gain traction in skeptical circles. This hypothesis is known as the “hallucination theory.” The hallucination theory attempts to account for the testimony to the resurrection of Jesus by claiming both auditory and visual hallucinations on the part of Jesus’ disciples. Proponents of this view claim that Jesus’ disciples really did “see” Jesus, but that these sightings were merely hallucinations in the minds of Christ’s followers, not genuine encounters with a resurrected man. The hallucinations, or sightings, are claimed to have happened repeatedly and are said to have been so vivid as to convince Christ’s followers that Jesus actually had risen from the dead. The advantage of this proposal is two\-fold. First, the proponents of this theory need not engage the impressive evidence for the life\-changing transformation of the disciples based on their newfound belief in Christ’s resurrection. Rather, the skeptic can grant that there were “appearances” of some sort without conceding the occurrence of a miracle. The second move is to then explain these “appearances” as subjective hallucinations, events that took place only in the minds of the disciples. From the outset, the hallucination theory is beset with problems. First, we now know that anticipation and expectation play a crucial role in the occurrence of hallucinations. This, by itself, makes the disciples poor candidates for such experiences. The disciples were understandably depressed, sorrowful, and deeply grieved as their beloved leader had been violently taken from them and executed. All four gospels describe the disciples as not expecting to see Jesus resurrected. In fact, some doubted even after Jesus appeared to them (Matthew 28:16–17\)! It does not seem that any of Jesus’ disciples were in the proper mindset to be likely candidates for hallucinations. Second, the diversity of the appearances makes hallucinations an unlikely explanation. Jesus appeared to numerous individuals under various circumstances and locales. He appeared both indoors and outdoors. He appeared not just on one particular day but over a period of weeks. He appeared to people of different backgrounds and personality types. Probably the most formidable obstacle for the hallucination theory to overcome is its failure to explain appearances to groups of people. As clinical psychologist Gary A. Sibcy has commented, “I have surveyed the professional literature (peer\-reviewed journal articles and books) written by psychologists, psychiatrists, and other relevant healthcare professionals during the past two decades and have yet to find a single documented case of a group hallucination, that is, an event for which more than one person purportedly shared in a visual or other sensory perception where there was clearly no external referent.” Psychologist Gary Collins was no less clear when he remarked, “Hallucinations are individual occurrences. By their very nature only one person can see a given hallucination at a time. They certainly aren’t something which can be seen by a group of people. Neither is it possible that one person could somehow induce a hallucination in somebody else. Since a hallucination exists only in this subjective, personal sense, it is obvious that others cannot witness it.” And yet, Jesus not only appeared to numerous individuals but to groups, as well—and on numerous occasions (Luke 24:36–43, Matthew 28:9, John 20:26–30; 21:1–14, Acts 1:3–6, 1 Corinthians 15:5–7\)! Still more problems remain. Jesus not only appeared to His disciples but to His skeptical brother James (1 Corinthians 15:7\), who had earlier refused to believe in Jesus (John 7:5\). How likely is it that he and Jude and others like them would also have individual hallucinations of a resurrected Jesus to whom they had no previous commitment? Even if all of these obstacles could be overcome, a further problem remains for the hallucination theory: the empty tomb. If all of the disciples of Jesus had simply been the victims of numerous individual and group hallucinations, the body of Jesus of Nazareth would have remained where it was, interred in the tomb of Joseph of Arimathea. How likely is it for the disciples of Jesus to have gained converts—after preaching a bodily resurrection in the very area where Jesus was buried—if His tomb were in fact occupied with a recently crucified man? The critic who appeals to hallucinations must then combine this theory with another hypothesis to explain why Jesus’ tomb was found to be empty. Hallucinations, by themselves, cannot begin to explain all the data. When all of these factors are taken into account, the hallucination theory crumbles under the weight of the facts. The Christian can remain confident that Christ has risen!
How can I have a closer relationship with God?	Answer Developing a closer relationship with God is an admirable goal and reflects a heart that is truly reborn, for only those who are in Christ desire a closer relationship with God. We must also understand that in this life we will never be as close to God as we ought to be or desire to be. The reason for this is lingering sin in our lives. This is not a deficiency on God’s part, but on ours; our sin remains a barrier to the full and complete fellowship with God which will be realized once we’re in glory. Even the apostle Paul, who had about as close a relationship as one could probably have with God in this life, still longed for a closer relationship: “Indeed, I count every thing as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ” (Philippians 3:8\-9\). No matter where we are in our walk with Christ, we can always have a closer walk, and, even glorified in heaven, we will have all eternity to grow in our relationship with the Lord. There are five basic things we can do to have a closer relationship with God. The first thing we can do to have a closer relationship with God is to make a daily habit of confessing our sin to Him. If sin is the barrier in our relationship with God, then confession removes that barrier. When we confess our sins before God, He promises to forgive us (1 John 1:9\), and forgiveness is what restores a relationship that has been strained. We must keep in mind that confession is more than simply saying, “I’m sorry for my sin, God.” It is the heartfelt contrition of those who recognize that their sin is an offense to a holy God. It is the confession of one who realizes that his sin is what nailed Jesus Christ to the cross. It is the cry of the publican in Luke 18 who said, “God be merciful to me a sinner!” As King David wrote, “The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise” (Psalm 51:17\). The second thing we can do to have a closer relationship with God is to listen when God speaks. Many today are chasing a supernatural experience of hearing God’s voice, but the apostle Peter tells us that we “have something more sure, the prophetic word, to which you will do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts” (2 Peter 1:19\). That “more sure prophetic word” is the Bible. In the Bible, we “hear” God’s voice to us. It is through the “God\-breathed” Scriptures that we become “thoroughly equipped for every good work” (2 Timothy 3:16\-17\). So if we want to grow closer to God, we should read His Word regularly. In reading His Word, we are “listening” to God speak through it by his Spirit who illuminates the Word to us. The third thing we can do to have a closer relationship with God is to speak to Him through prayer. If reading the Bible is listening to God speak to us, speaking to God is accomplished through prayer. The Gospels often record Jesus secreting Himself away to commune with His Father in prayer. Prayer is much more than simply a way to ask God for things we need or want. Consider the model prayer that Jesus gives His disciples in Matthew 6:9\-13\. The first three petitions in that prayer are directed toward God (may His name be hallowed, may His kingdom come, may His will be done). The last three petitions are requests we make of God after we’ve taken care of the first three (give us our daily bread, forgive us our debts, lead us not into temptation). Another thing we can do to revive our prayer lives is to read the Psalms. Many of the Psalms are heartfelt cries to God for various things. In the Psalms we see adoration, contrition, thanksgiving and supplication modeled in a divinely inspired way. The fourth thing we can do to have a closer relationship with God is to find a body of believers with whom we can regularly worship. This is such a vital component of spiritual growth. Too often, we approach church with a “what can I get out of it?” mentality. We seldom take the time to prepare our hearts and minds for worship. Again, the Psalms show us many calls from God to His people to come and worship the Lord (for example, Psalm 95:1\-2\). God invites us, commands us, to come into His presence for worship. How can we, His people, fail to respond? Not only does regular church attendance give us an opportunity to come before the Lord’s presence in worship, but it also gives us an opportunity to fellowship with the Lord’s people. As we come into the house of the Lord in worship and fellowship with His people, we can’t help but grow closer to the Lord as a result. Finally, a closer relationship with God is built upon a life of obedience. Jesus told His disciples in the upper room, “If you love me, keep my commandments” (John 14:23\). James tells us that as we submit ourselves to God through obedience, resist the devil, and draw near to God, He will draw near to us (James 4:7\-8\). Paul tells us in Romans that our obedience is our “living sacrifice” of thanksgiving to God (Romans 12:1\). We must keep in mind that all biblical exhortations to obedience are presented as our response to the grace of God we receive in salvation. We don’t earn salvation through our obedience; rather, it is the way we show our love and gratitude toward God. So, through confession, Bible study, prayer, regular church attendance, and obedience, we can develop a closer relationship with God. It seems rather simple, if not simplistic. But consider this: how do we develop a closer relationship with other human beings? We spend time with them in conversation, opening our hearts to them and listening to them at the same time. We acknowledge when we’ve done wrong and seek forgiveness. We seek to treat them well and sacrifice our own needs to fulfill theirs. It’s not really that different with our relationship to our Heavenly Father.
How can married Christians avoid emotional affairs?	Answer An emotional affair occurs when a married person shares emotional intimacy and support with an individual other than his/her spouse. Becoming emotionally intimate with someone other than one’s spouse can have a chilling effect on the marriage relationship; plus, emotional intimacy often progresses to physical intimacy, bringing devastation. Many people deny the seriousness of emotional affairs, but such affairs are not harmless and can destroy marriages and families. Marital partners should share problems, feelings, and needs with one another and determine the boundaries of what can be shared outside the marriage and to whom. Having friendships outside of the marriage is a healthy thing, but a reliance on outsiders to meet emotional needs can become a temptation, especially when spouses spend much time apart. Co\-workers and others with whom we spend large blocks of time can become a substitute for the emotional support of a spouse. Work relations and friendships need to have proper boundaries to ensure they do not become inappropriate. There are warning signs that an innocent friendship could be leading to an emotional affair. When we start to feel a need to hide aspects of a relationship, we are crossing a line into inappropriate territory. Emotional distance between spouses or an increase in the number of arguments may indicate one spouse is turning to another person for closeness. Intimacy requires closeness, and that cannot happen if a spouse gives his/her closeness to someone outside the marriage. Christians should guard against the temptation to lean on someone other than the spouse God has given to them. Here are some wise choices: 1\. Do not spend time alone with anyone of the opposite gender, especially someone you are attracted to. 2\. Do not spend more time with another person than you do with your spouse. 3\. Do not share intimate details of your life with anyone before sharing it with your spouse. 4\. Live transparently. Do everything as if your spouse were present. 5\. Devote personal time to prayer and Bible study. Ask God to put a hedge around your marriage (Job 1:10\). 6\. Maintain a pure thought life. Do not entertain fantasies about other people. 7\. Plan time with your spouse on a daily, weekly, and monthly basis and use those times to build emotional closeness. All of these choices will help Christians to identify weak areas and avoid the temptation of emotional affairs. Christian [priorities](family-priorities.html) put marriage and family second only to the Lord. God is the only one who can fully meet our needs, and He is the first priority. God designed marriage to unite two people into one (Genesis 2:24\). He wants them to grow together and let nothing separate them (Matthew 19:6\). Married partners must value their relationship the way the Lord does and work on ways to strengthen it and build closeness. The Lord also forbids adultery or lusting for a person outside of marriage (Proverbs 6:25; Exodus 20:14; Matthew 5:28\). People who go outside the Lord’s design to meet their needs sin against God and potentially ruin their relationships (Proverbs 6:32; 1 Corinthians 6:9–20\). Many in the world believe that married partners need “space” to the point of leading separate lives to have a healthy relationship. In no way does the Bible advocate [codependency](codependency.html). However, a marriage is by definition a life lived and planned together; it is interdependency. Those who do not understand God’s plan for marriage may think it is unhealthy to share everything with one person, but that is what makes marriage different from any other relationship. It is a blessed union between two people and mirrors that of Christ and His church. Sharing intimacy with someone other than a spouse, whether the intimacy is physical or emotional, is sin and a violation of trust.
What should we learn from the walls of Jericho falling down?	Answer The story of the walls of [Jericho](Jericho-in-the-Bible.html) falling down, recorded in Joshua 6:1–27, is one that vividly demonstrates the miraculous power of God. But more than that, the utter destruction of Jericho teaches us several grand truths regarding God’s grace and our salvation. The people of Israel had just crossed over the Jordan River into the land of Canaan (Joshua 3:14–17\). This was the land of milk and honey God had promised to Abraham over 500 years earlier (Deuteronomy 6:3, 32:49\). After spending forty difficult years wandering in the desert of Sinai, the people of Israel were now on the eastern banks of the Jordan. Their challenge: take the land of Canaan, the Promised Land. However, their first obstacle was the city of Jericho (Joshua 6:1\), an unconquerable, walled city. Excavations there reveal that its fortifications featured a stone wall 11 feet high and 14 feet wide. At its top was a smooth stone slope, angling upward at 35 degrees for 35 feet, where it joined massive stone walls that towered even higher. It was virtually impregnable. In ancient warfare such cities were either taken by assault or surrounded and the people starved into submission. Its invaders might try to weaken the stone walls with fire or by tunneling, or they might simply heap up a mountain of earth to serve as a ramp. Each of these methods of assault took weeks or months, and the attacking force usually suffered heavy losses. However, the strategy to conquer the city of Jericho was unique in two ways. First, the strategy was laid out by God Himself, and, second, the strategy was a seemingly foolish plan. God simply told Joshua to have the people to march silently around Jericho for six days, and then, after seven circuits on the seventh day, to shout. Though it seemed foolish, Joshua followed God’s instructions to the letter. When the people did finally shout, the massive walls collapsed instantly, and Israel won an easy victory. In fact, God had given the city of Jericho to them before they even began to march around its walls (Joshua 6:2, 16\). It was when the people of God, by faith, followed the commands of God that the walls of Jericho fell down (Joshua 6:20\). The apostle Paul assures us, “For everything that was written in the past was written to teach us, so that through endurance and the encouragement of the Scriptures we might have hope” (Romans 15:4\). The description of the complete obliteration of Jericho was recorded in Scripture in order to teach us several lessons. Most important is that obedience, even when God’s commands seem foolish, brings victory. When we are faced with seemingly insurmountable odds, we must learn that our Jericho victories are won only when our faithful obedience to God is complete (Hebrews 5:9; 1 John 2:3; 5:3\). There are other key lessons we should learn from this story. First, there is a vast difference between God’s way and the way of man (Isaiah 55:8–9\). Though militarily it was irrational to assault Jericho in the manner it was done, we must never question God’s purpose or instructions. We must have faith that God is who He says He is and will do what He says He will do (Hebrews 10:23; 11:1\). Second, the power of God is supernatural, beyond our comprehension (Psalm 18:13–15; Daniel 4:35; Job 38:4–6\). The walls of Jericho fell, and they fell instantly. The walls collapsed by the sheer power of God. Third, there is an uncompromising relationship between the grace of God and our faith and obedience to Him. Scripture says, “By faith the walls of Jericho fell, after the people had marched around them for seven days” (Hebrews 11:30\). Although their faith had frequently failed in the past, in this instance the children of Israel believed and trusted God and His promises. As they were saved by faith, so we are today saved by faith (Romans 5:1; John 3:16–18\). Yet faith must be evidenced by obedience. The children of Israel had faith, they obeyed, and the walls of Jericho fell “by faith” after they were circled for seven straight days. Saving faith impels us to obey God (Matthew 7:24–29; Hebrews 5:8–9; 1 John 2:3–5\). In addition, the story tells us that God keeps His promises (Joshua 6:2, 20\). The walls of Jericho fell because God said they would. God’s promises to us today are just as certain. They are just as unswerving. They are exceedingly great and wonderfully precious (Hebrews 6:11–18; 10:36; Colossians 3:24\). Finally, we should learn that faith without works is dead (James 2:26\). It is not enough to say, “I believe God,” and then live in an ungodly manner. If we truly believe God, our desire is to obey God. Our faith is put to work. We make every effort to do exactly what God says and keep His commandments. Joshua and the Israelites carried out the commands of God and conquered Jericho. God gave them victory over an enemy that was trying to keep them out of the Promised Land. So it is with us today: if we have true faith, we are compelled to obey God, and God gives us victory over the enemies that we face throughout life. Obedience is the clear evidence of faith. Our faith is the evidence to others that we truly believe in Him. We can conquer and be victorious through life by faith, a faith that obeys the God who gives us that faith as a free gift (Ephesians 2:8–9\).
What are the Stations of the Cross and what can we learn from them?	Answer The Stations of the Cross, also known as the [Via Dolorosa](Via-Dolorosa.html), is a narration of the final hours in the life of Jesus Christ on earth that continues to provide spiritual conviction for every Christian and application to our lives. The Stations of the Cross serve as a stark reminder of the humble manner in which Jesus was willing to set aside any privilege of deity in order to provide a path to salvation through His sacrifice. There are several widely accepted versions describing those final hours, one being biblical and the others being more traditional accounts of events in Jesus’ final hours. The traditional form of the Stations of the Cross is as follows: 1\. Jesus is condemned to death. 2\. Jesus is given His cross. 3\. Jesus falls down for the first time. 4\. Jesus meets His mother Mary. 5\. Simon of Cyrene is forced to carry the cross. 6\. [Veronica](Veronica-in-the-Bible.html) wipes blood off of Jesus’ face. 7\. Jesus falls down for the second time. 8\. Jesus meets the women of Jerusalem. 9\. Jesus falls down for the third time. 10\. Jesus is stripped of His clothing. 11\. Jesus is nailed to the cross – the Crucifixion. 12\. Jesus dies on the cross. 13\. Jesus’ body is removed from the cross – the Deposition or Lamentation. 14\. Jesus’ body is placed in the tomb. In the traditional form of the Stations of the Cross, however, stations 3, 4, 6, 7, and 9 are not explicitly biblical. As a result, a “Scriptural Way of the Cross” has been developed. Below are the biblical descriptions of the 14 Stations of the Cross and the life application of each. 1st Station of the Cross: Jesus on the Mount of Olives (Luke 22:39\-46\). Jesus prayed on the Mount of Olives for His Father to take the cup from His hand that meant His death on the cross; it demonstrated the humanity of Jesus (Luke 22:39\-46\). It is not difficult to imagine how great His anticipation was concerning the events He was about to face. There comes a time in the life of all Christians when they must also choose between God’s will and their own, and that choice, like Jesus’ choice, displays the level of commitment and obedience to God, as well as the true condition of the heart. Even though Jesus was aware of the fate He was about to face when He prayed on the Mount of Olives for God to alter the events, His prayer was that the Father’s will be done regardless of what the future held for Him. Even nailed to the cross with His life’s breath slipping away, Jesus was still teaching us the importance of obedience to God’s Word and the importance of trusting Him in every situation. 2nd Station of the Cross: Jesus is betrayed by Judas and arrested (Luke 22:47\-48\). Judas not only became one of the most despised characters in history when he betrayed Jesus; he also became a haunting reminder to every Christian that there have been times they have fallen to temptation to sin. For the Christian, stumbling in sin is like betraying the One who gave His life for us. How much greater is that betrayal when the sin is a chosen behavior, deliberately turning away from spiritual conviction (Luke 22:47\-48\)? Judas lived with Jesus and sat at His feet learning from Him for years. But because his heart was not truly transformed by the power of the Holy Spirit, he fell away when tempted by Satan. As believers, we are told to “examine ourselves” to see if we are truly in the faith (2 Corinthians 13:5\). 3rd Station of the Cross: Jesus is condemned by the Sanhedrin (Luke 22:66\-71\). The Sanhedrin council, made up of seventy priests and scribes and one high priest, demanded that Pilate execute Jesus. This incident serves as a warning for all Christians to be careful not to exalt ourselves by self\-righteously judging others. Biblical knowledge and exalted positions in this world still fall pitifully short of holy perfection, and prideful thinking can easily be the downfall of even the most pious among men. The Bible teaches us to respect positions of authority, but ultimately it is God’s will and God’s Word that should reign supreme in our lives. Christians are gifted with a baptism of God’s Holy Spirit to comfort, teach, and guide them in every situation, allowing them to make every decision according to the perfect will of God, essentially negating an individual’s need for religious rulers like the Sanhedrin. The Jewish people’s entrusting supreme religious authority to the Sanhedrin led to corruption among many of the priests and scribes of the Sanhedrin, and when Jesus began to teach a doctrine that undermined their authority, they plotted against Him, ultimately demanding His crucifixion by the Roman government (Luke 22:66\-71\). 4th Station of the Cross: Peter denies Jesus (Luke 22:54\-62\). When Jesus was arrested, a number of those present at the time accused Peter of being one of Jesus’ followers (Luke 22:54\-62\). As previously predicted by Jesus, Peter denied knowing Jesus three times. Peter was Jesus’ beloved and trusted disciple who witnessed many miracles firsthand, even walking on water with Jesus (Matthew 14:29\-31\). Even so, Peter demonstrated the weakness of humanity by denying Jesus for fear of also being arrested. Christians all over the world still face persecution and humiliation by the non\-believing in society, from verbal abuse to beatings and death. People might self\-righteously judge Peter for his denial of Jesus and his fear of what the Romans would do to him if they discovered his relationship with Jesus, but how many Bible\-believing Christians can say they have never remained silent about their faith in the face of discrimination, public or private? Such a silence demonstrates the imperfect frailty of humanity. Peter’s faith was an imperfect faith, primarily because he was not indwelt by the Holy Spirit at that time. After the coming of the Spirit at Pentecost to live in the hearts of believers (Acts 2\), Peter was a valiant lion of faith, never again fearing to proclaim His Lord. 5th Station of the Cross: Jesus is judged by Pontius Pilate (Luke 23:13\-25\). By today’s legal standards, it is unlikely that Jesus would have been convicted in any court, especially since no real evidence against Him could be produced. Pontius Pilate could find no fault in anything Jesus had done and wanted to release Him (Luke 23:13\-24\), but the Sanhedrin demanded that Pilate order His execution. The Sanhedrin, who ruled according to strict Mosaic Law and tradition, considered Jesus a major threat to their ruling authority over the Jews. Jesus taught the people that salvation was by the grace of God and not by adherence to the many precepts set forth by the Sanhedrin, and such teaching not only undermined the authority of the religious leaders, but it also posed a serious threat to the livelihood that they enjoyed as a result of their control over the Jewish people. Even today, the message of salvation by the power and choice of God, not by our own efforts, is unpopular. Human beings in their fallen nature always want to achieve their own salvation, or at least have a part in it, so we can claim at least a part of the glory. But salvation is of the Lord, who shares His glory with no one (Isaiah 42:8\). 6th Station of the Cross: Jesus is scourged and crowned with thorns (Luke 22:63\-65\). The healing referred to in this passage is spiritual healing, or healing from sin. Pardon of sin, and restoration to the favor of God, are frequently represented as an act of healing. Over five hundred years before Mary gave birth to Jesus, Isaiah prophesied that Jesus would be wounded for our transgressions (Isaiah 53:3\-6\) and bruised for our inequities and that by His stripes we would be healed. 7th Station of the Cross: Jesus takes up His cross (John 19:17\). When Jesus took up His cross, He was carrying more than wood. Unknown to the many spectators that day, Jesus was carrying the sins of mankind, facing the punishment those sins deserved, which He was about to suffer on man’s behalf. Jesus exhorts us in Matthew 16:24, "If anyone would come after me, he must deny himself and take up his cross and follow me.” He also reveals that this is not an option: “…and anyone who does not take his cross and follow me is not worthy of me (Matthew 10:38\). Taking up our cross, an instrument of death, means dying to self in order to live as completely new creations (2 Corinthians 5:17\) in service and obedience to Christ. This means surrendering to God our will, our affections, our ambitions, and our desires. We are not to seek our own happiness as the supreme object, but be willing to renounce all and lay down our lives also, if required. 8th Station of the Cross: Simon of Cyrene helps Jesus carry His cross (Luke 23:26\). [Simon of Cyrene](Simon-of-Cyrene.html) might be considered a victim of circumstance. He had most likely come to Jerusalem for the Passover festivities and probably knew little about the proceedings at hand. We know very little about Simon of Cyrene since he is not mentioned in the Bible after he helped to carry the cross upon which Jesus would be nailed (Luke 23:26\). Ordered to help by the Roman soldiers, Simon did not resist, most likely fearing for his own life in light of the situation at hand. Unlike Jesus, who carried His cross willingly, Simon of Cyrene was “compelled” or forced to carry it. As Christians, we are to join Jesus in His suffering willingly, as Paul exhorts us, “So do not be ashamed to testify about our Lord, or ashamed of me his prisoner. But join with me in suffering for the gospel, by the power of God” (2 Timothy 1:8\). 9th Station of the Cross: Jesus meets the women of Jerusalem (Luke 23:27\-31\). When Jesus encountered the weeping women and some of His disciples on His way to crucifixion, He cautioned them that they should not weep for Him, but that their concerns should be for themselves and the lives of their children considering the rising evil throughout Jerusalem (Luke 23:27\-31\). Even while suffering great pain and personal humiliation, Jesus’ concern was not for Himself, but for the lives and souls of those who faced the danger of eternal damnation because of the sin in their lives. The same caution is relevant for Christians today that we should be careful not to allow our concerns for this world to come before our devotion and obedience to God. Jesus said, “My kingdom is not of this world” (John 18:36\), and as citizens of heaven, our focus and attention should be there. 10th Station of the Cross: Jesus is crucified (Luke 23:33\-47\). It is difficult, over two thousand years after the fact, to imagine the horror of the moment as those closest to Jesus were forced to helplessly stand by as the spikes were driven through His hands and feet into the timber on which He would take His last breath in human form (Luke 23:44\-46\). His loved ones and disciples did not yet fully understand the meaning of what was taking place at the time. They were not yet able to understand that this evil deed of men was the result of divine purpose and planning for the salvation of all who would believe in the Christ. For us today, “how shall we escape if we ignore such a great salvation?” (Hebrews 2:3\). “Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved" (Acts 4:12\). 11th Station of the Cross: Jesus promises His kingdom to the believing thief (Luke 23:43\). It is possible that the thief being crucified next to Jesus was able to grasp the concept that life was not ending for Jesus, but that He was transcending the physical world into eternal promise from which He came to provide for humanity. The thief would become one of the first to enter paradise by grace through faith in Jesus Christ (Ephesians 2:8\-9\). Jesus told the thief that he would be in paradise that day with Him because he accepted and believed in the Son of God. Clearly, this is an example that a person is saved by grace through faith rather than by works, as those who persecuted and condemned Jesus would have the people believe. 12th Station of the Cross: Jesus on the cross speaks with His mother and disciples (John 19:26\-27\). Jesus, in His dying moment, was still putting the needs of others before His own as He selflessly committed the care of His mother to His beloved disciple John (John 19:27\). His entire life, including His death, taught by example that we are to put the needs of others before our own, subjecting everything to the perfect will of God. The willingness to abide by His Word and demonstrate with actions by faithfully sacrificing for others in the face of adversity, are defining characteristics of the true Christian life. 13th Station of the Cross: Jesus dies on the cross (Luke 23:44\-46\). At the moment of Jesus’ death, the curtain in the Temple, which separated men from the holy of holies, tore from top to bottom. This was terrifying for all the Jews who witnessed the event, who did not realize it signified the end to the Old Covenant and the beginning of the New Covenant. No longer would man have to suffer separation from God because of sin, but we would now be able to approach the throne of grace boldly in prayer for forgiveness of sins. The life and sacrificial death of Jesus had removed the barrier of sin, making it possible for man to obtain salvation by grace. 14th Station of the Cross: Jesus is laid in the tomb (Luke 23:50\-54\). After Jesus died and was taken down from the cross, He was laid to rest in a tomb provided by a man named Joseph, from the Jewish town of Arimathea (Luke 23:50\-54\). Joseph happened to also be a member of the Sanhedrin, but was opposed to the trial and crucifixion of Jesus. Joseph secretly believed that Jesus was the Messiah according to Scripture, but feared the consequence of acknowledging his belief publicly (John 19:38\). After Jesus died, Joseph went to Pilate secretly and requested the body of Jesus so that he might provide a proper burial. Jesus’ great sacrifice not only became the atonement for man’s sins, but it also became the victory that would defeat and overcome death, which would have otherwise been the inescapable fate of all men who are born under the curse of sin. Sin carries its own inescapable penalty, and that penalty is death. Our Creator is just and fair and so demanded that the penalty for sin be paid. Because God is loving and merciful as well as just, He sent His only begotten Son to pay the penalty for our sins, knowing we were otherwise doomed for all eternity (John 3:16\). God’s love and mercy are greatly demonstrated by the words of Jesus as He hung dying on the cross when He asked God to forgive those who were killing Him in their ignorance (Luke 23:34\). It is easy to surmise that man’s unwillingness to fully surrender in obedience to God’s Word and law is because of his lack of knowledge and wisdom. The irony of that summation is the fatality it produced for Jesus on the cross becomes spiritual fatality for those unable to overcome the same ignorance that still plagues much of humanity today. The sinful man who refuses to accept the gift of salvation that Jesus made possible by His sacrifice is surely the product of rebellious ignorance and sin that separates a man from the wisdom of God.
Does the Bible advocate arranged marriages?	Answer An “arranged” marriage is one that is brought about by consent of the parents of the bride and groom, often without regard to the wishes of the couple to be married. The Bible does not say that parents should arrange marriages, nor does it say they should not. However, there are a few arranged marriages in the Bible, most notably Isaac and Rebekah’s marriage. In that case, a trusted servant was sent by Isaac’s father, Abraham, to find a suitable bride from his own people because he did not want Isaac to take a wife from among the heathen Canaanites (Genesis 24\). We see from Rebekah’s responses that she possessed many godly traits, and she was clearly God’s choice for Isaac. No doubt, not all arranged marriages in those days were done in such a godly and submissive manner. The practice of arranged marriages was continued even in America and many other cultures well into the 1900s. Even today, in orthodox Jewish, Islamic, and Hindu families, arranged marriages are observed. The Bible is silent on this issue. However, the Bible does outline what a godly mate should be. For the Christian, marriage, whether or not it is arranged, is to be only to another person who is in the faith. The most important relationship that any of us have is our personal relationship with the Lord Jesus Christ. The spouse we choose should be one who has his/her focus on walking in obedience to God’s Word and who seeks to live so that his life brings glory to God (1 Corinthians 10:31\).
What does the Bible say about white magic?	Answer White magic is described as “good” magic, as opposed to black magic, which draws upon the powers of evil beings. Opinions vary as to the differences between black and white magic, ranging from the idea that they are two names for exactly the same thing, to the belief that they are completely different, especially in goals and intent. The Bible does not differentiate between “good” and “bad” magic. Magic is magic as far as the Bible is concerned. Scripture doesn’t distinguish whether the magic is supposed to be used for good or for bad; it’s all forbidden because it appeals to a source of power other than God. Those who practice white magic, also often called [Wicca](Wicca.html), worship the creation rather than the Creator, and, while they may not call on the devil or evil spirits, they often appeal to “mother earth,” angels, and/or the elements. The central Wiccan theme is, “if it does no harm, do your own will.” Many who dabble in white magic call themselves Wiccans, whether they actually are or not. Although Wicca is fairly open\-ended and there are various “denominations” and theological positions within the belief, there are certain beliefs, practices, and traditions that connect adherents of white magic to Wicca. Whether the intent is to venerate “mother earth,” the elements, or the angels, and even if one intends to do only good, the reality is that, ultimately, there is no distinction between white and black magic because they both worship something other than God. It’s frightening to think that the adherents of white magic are unknowingly praying to and beseeching the same god that adherents of black magic are—Satan. Throughout Scripture, in both the Old and New Testaments, all forms of witchcraft are in violation of God’s law and are condemned. (Deuteronomy 18:10–16; Leviticus 19:26, 31; 20:27; Acts 13:8–10\). Pharaoh’s magicians used their “secret arts” to try to duplicate the miracles done by Moses and Aaron (Exodus 7:11; 8:7\)—secret arts are the ceremonies or rituals sorcerers use to accomplish their magic, involving incantations, spells, magic words, charms, amulets, etc. The apostle Paul condemned Elymas the sorcerer, proclaiming him a “child of the devil” who was full of “all kinds of deceit and trickery” and was “perverting the right ways of the Lord” (Acts 13:10\). The apostle Peter likewise condemned Simon the magician in Acts 8:20–23\. Nowhere in the Bible is a practicing sorcerer or magician portrayed in a positive light. A possible exception are the magi who brought gifts to Jesus; however, in the East the title magi was frequently given to philosophers or learned men who studied the secrets of nature, astronomy, and medicine. Jesus’ visitors were “wise men,” but not necessarily sorcerers. The Bible shows them worshiping the Lord (Matthew 2:11\), not casting spells. Scripture says that God hates all magic, whether it is white magic or some other kind. Why? Because it doesn’t come from God. Satan deceives people by making them think white magic is beneficial. Satan pretends to be an angel of light (2 Corinthians 11:14\), but his desire is to ensnare the souls of as many as he can. The Bible warns against him and his evil tricks. “Be self\-controlled and alert. Your enemy the devil prowls around like a roaring lion looking for someone to devour” (1 Peter 5:8\). “The Spirit clearly says that in later times some will abandon the faith and follow deceiving spirits and things taught by demons” (1 Timothy 4:1\). Real spiritual power only comes from God, from a right relationship with Him through faith in Jesus Christ, and from the Holy Spirit who lives in the hearts of believers.
How should a Christian view bodybuilding / weightlifting?	Answer Moderation is perhaps the governing concept for a Christian view of bodybuilding/weightlifting. First Timothy 4:8 teaches, “For physical training is of some value, but godliness has value for all things, holding promise for both the present life and the life to come” (emphasis added). Physical fitness is important, and as this verse states, it does have some value. We are physical and spiritual beings, and the condition of the physical body undeniably can impact the spirituality of a person. Surely part of “glorifying God in your body” (1 Corinthians 6:20\) is keeping it in reasonably good physical condition. Bodybuilding can definitely be a part of a Christian’s physical fitness program. At the same time, as with many things in this life, bodybuilding, if taken to the extreme, can become an idol. Eventually, a point is reached where there is no true value in adding more muscle. Bodybuilding/weightlifting can become an addiction and/or obsession. While this is much more often an issue with men, it can be an issue for women as well. Striving for bigger and stronger muscles, taken to the extreme, is nothing but vanity (1 Samuel 16:7; Ecclesiastes 1:2; 1 Peter 3:4\). Once we allow our physical appearance to become more important than our relationship with God, it has become an idol (1 John 5:21\). “So, whether you eat or drink, or whatever you do, do all to the glory of God” (1 Corinthians 10:31\). The key question is does bodybuilding/weightlifting glorify God? If it is done to increase fitness, strength, and tone, and thereby health, yes, it can be done for God’s glory. If it is done out of vanity and pride, or from an unhealthy obsession with getting bigger and stronger, no, it does not glorify God. How should a Christian view bodybuilding? “‘Everything is permissible for me’—but not everything is beneficial. “‘Everything is permissible for me’—but I will not be mastered by anything. . . . ‘Everything is permissible’—but not everything is constructive” (1 Corinthians 6:12; 10:23\).

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Top Long Responses

Returns the prompts and responses where the response length falls within a specified range, ordered by decreasing length, which provides basic insight into the distribution of response lengths.