Old Paths Theology - Twp

Old Paths Outlines of Practical Theology

By Dr. Terry W. Preslar

“Thus saith the LORD, Stand ye in the ways, and see, and ask for the old paths...” (Jer. 6:16)

“Because my people hath forgotten me...” (Jer. 18:15)

Old Paths Outlines of Practical Theology (“Thus saith the LORD, Stand ye in the ways, and see, and ask for the old paths...” Jer. 6:16) (“Because my people hath forgotten me...” Jer. 18:15) By Dr. Terry W. Preslar

Copyright © 2006 by the author, Terry W. Preslar. All rights reserved. No part of this publication may be reproduced in any form, by Photostat, microfilm, xerography, or any other means, which are now known, or to be invented, or incorporated into any information retrieval system, electronic or mechanical, without the written permission of the copyright owner. For free usage information, please read the Fresh Waters Web Site Copyright Statement for fair use statements. All quotations from the Bible are from the AV 1611 (King James Version). The King James Version is in the public domain in the United States; and may be copied and quoted from without restriction. Other quotation are made through the “Fair Use” exception to the copyright laws where these apply and both noted and attributed as best can be. The doctrine of fair use is a concept of the common law; its limits are nowhere spelled out exactly. Essentially it implies that an author may quote from another author’s work to illustrate or buttress his own points. He should transcribe the quotation accurately and give credit to its source. Fair use is use that is fair – simply that. The Author disclaims originality. Other men have labored, I have but entered into their labors. The results of the study of God’s Word by learned and spiritual servants, in every division of the church and in many lands, has netted a bounty of wonder in the matter of Bible study. The Author has only proposed to himself the modest task of summarizing, arranging and condensing this mass of material into a convenient form. Dr. Terry W. Preslar PO Box 388 Mineral Springs, NC 28108 (704)843-3858

“...when thou comest, bring with thee...the books, but especially the parchments. (2 Tim. 4:13) Psalms 107:2 S É S Romans 12:1-2

Old Paths Outlines of Practical Theology (“Thus saith the LORD, Stand ye in the ways, and see, and ask for the old paths...” Jer. 6:16) (“Because my people hath forgotten me...” Jer. 18:15)

Table of Contents Prolegomena – An Opening Essay – Light and Truth – Modern Science And The First Fundamentals – Some Things Not Shaken – The Old Paths – Landmarks – The Five Solas (Theology in a Nutshell) – What Are the Five “Solas”?

Old Paths Outlines of Practical Theology – The Parts of Theology – Practical Theology 1 – Bibliology – The Doctrine of the Scripture 1.1 – The Study of Scripture 1.2 – The Divine Inspiration of Scripture 1.3 – The Authority of Scripture 1.4 – The Believer and the Gospel 2 – Theology – The Doctrine of the Godhead 2.1 – The One Living and True God 2.1.1 – God the Father 2.1.2 – God the Son 2.1.2a – The Incarnation of Christ 2.1.2b – The Earthly Life of Christ 2.1.2c – The Impeccability of Christ 2.1.2d – The Suffering of Christ 2.1.2e – Christ’s Obedience to Suffer 2.1.2f – The Kind of Death Christ Died 2.1.2g – The Glorified Christ 2.1.3 – God the Holy Spirit 2.2 – The Decrees of God 2.3 – The Covenants 2.3.1 – The Two Basic Covenants 2.3.2 – The Son’s Part in the Covenant of Grace 2.3.3 – The Fathers part in the Covenant of Grace 3 – Anthropology – The Doctrine of Man 3.1 – The Fall of Man 3.2 – Total Depravity 3.3 – Good Works 3.4 – Faith and Repentance 4 – Soteriology – The Doctrine of Salvation 4.1 – Who Will Be Saved 4.2 – How Will the Sinner Be Saved 4.3 – Eternal Redemption 4.3.1 – Atonement 4.3.2 – Justification

4.3.2a – Justification In the Face of God’s Demand for Righteousnss 4.3.3 – Regeneration 4.3.3a – Believing On Christ 4.3.4 – Election 4.3.4a – The Gospel Invitation 4.3.5 – Effectual Calling 4.3.6 – Faith 4.3.6a – The Measure of Faith 4.3.6b – Degrees of Faith 4.3.7 – Repentance 4.3.8 – Sanctification 4.3.8a – The Believer’s Sanctification 4.3.8b – The Believer’s Change 4.3.8c – Sinless Perfection in the Flesh 4.3.9 – Backsliding 4.3.9a – The Preseverance of the Saints 5 – Ecclesiology – The Doctrine of Church 5.1 – The Great Commission 5.1.1 – Jesus Christ, the Head of the Church 5.2 – The Church’s Ordinances 5.2.1 – Infant Baptism 5.2.2 – Baptismal Regeneration 5.3 – Denominations 5.3.1 – Baptist 5.3.1a – The History of Baptist 6 – Eschatology – The Doctrine of Last Things 6.1 – The Resurrection of the just and unjust 6.1.1 – Heaven and Hell 6.1.1a – The Proposed Annihilation of the Wicked? 6.1.1b – The Future Destiny of the Believer 6.2 – The Second Coming of Christ

The Enemies of Old Path Theology – Secular Humanism – Islam – Popery – Theological Liberalism – “Dead Religious” Intellectualism

The Old Path Message or Bad Theology – Synergism – Conditional Election (Under the presumption of Foreseen Faith) – Antinomianism (or No-Lordship) – Legalism – A New Perspective on Paul’s Teaching of Justification

Objections Answered – Objection #1 – The Bible does not set forth any scientific form of theology – Objection #2 – If the Bible does not furnish us a Systematic Theology – Objection #3 – The magnitude of Biblical revelation is overwhelming

The Need of Old Path Theology – To Express the meaning of Christianity – To Define Christianity

– To Defend Christianity – To Propagate Christianity

Conclusion to the Old Paths Outlines of Practical Theology Appendix A – A Concise Glossary of Theological Terms Appendix B – A Selected Bibliography for the study of Theology

Old Paths Outlines of Practical Theology (“Thus saith the LORD, Stand ye in the ways, and see, and ask for the old paths...” Jer. 6:16) (“Because my people hath forgotten me...” Jer. 18:15)

– Prolegomena – (Preliminary observations; introductory remarks or discourses prefixed to a book or treatise.) [Gr. to speak.] (This introductory document is intended to be read). In this and all other studies, let it be maintained that there is no other Book above the BOOK of Books - The 1611. From this text all true science is obtained and tested. We correct science with the Bible and not the other way around. The reading of this “Old Path Theology” will be hard work; but in the Red Letter Words of the Saviour: “...Satan hath desired to have you, that he may sift you as wheat: But I have prayed for thee, that thy faith fail not...” (Luke 22:31-32).

An Opening Essay There is a great conflict in our day between Science and Theology. Theology has been put at odds with the modern field of “Science.” Science is a broad word and I contend that if it is rightly expressed, any individual Science can be put into context with any other science, including the science of Theology. There will be NO conflict within “true science”. It is clear that many on both sides of this debate have used destructive means to prove the point. I have used several books in my library by Dr. Harry Rimmer (These books are out of print and may sometimes be bought used - if found, any of Harry Rimmers books would be good additions to the student's shelves). The Outline found in Rimmer's “Harmony of Science and Scripture” was used to lay out this course and is reflected in the table of contents. We will meet many people who are great in these fields. Their names will be familiar but in many cases, you will learn much of how each has influenced the development of Science in our day. We will consider the four primary sciences: Theology Being the Queen Of Sciences – This Science is the “Queen” because she is devoted to the “King” (the Creator) who seeks fruit with her. If rightly subjected to her King, she will harmonize with Him as well as with all “true science”. Medical Science Being the Prince of Human Need – Being one of the primary sciences, he is truly a Prince with the Queen. This prince will add statue to the Queen and not reject the Queen. It was the Queen who thought him and taught him and, indeed, who brought him to the aid of suffering humankind. Physical Science Being the Prince of Earthly Conditions – Only when seen as a prince of the Queen do we see his prowess as a force to satisfy the curiosity of all who desire to know the work that the king “...maketh from the beginning to the end.” (Eccl. 3:11). Political Science Being the Prince of Earthborn Government – This prince is the discipline that is God’s gift to promote human well being. Human Government is clearly one of God’s institutions (along with Marriage and the Church). As a prince of the Queen, he functions towards mankind’s best interest but as with the other prime sciences, he becomes a tyrant and rebellion makes his a “false science.” How do these and many others stand in the shadow of Theology? Theology being the Queen of Sciences, there is a well defined adversary conflict between the sciences. Medical Science is not in any opposition with Theology and the ministry of both has brought relief to the pained and hurting.(Examples could be Madam Currie and Jonas Salk) Physical Science does not need to deny the depth of GOD'S Laws in the natural laws. (Examples could be Albert Einstein and Sir Isaac Newton) Political Science is so well established that every American is touched by its matters - Does the “Separation of Church and State” mean that Christians should not involve themselves in politics. (Examples could be Benjamin Franklin and Abraham Lincoln). How do these and many others stand in the shadow of Theology? -i-

Light and Truth The science of Theology is a light that “…shineth more and more unto a perfect day.” (Prov. 4:18). Light must be Focused (defined), Filtered (defused), Fixed (determined) and Found (displayed). The full beam of light contains many components. Like a prism, the mind (when trained) can serve all these functions. For proper outcome, the mind must be presented with a full beam of light in order to function in this way. The colors of the spectrum are (simply) from longest wavelength to shortest: Red, Orange, Yellow, Green, Blue and Violet, with all other colors falling in these primary colors. As the divisions of light waves shorten, they also widen. As light waves lengthen, they thin down. Red is a long, narrow line of light. Orange is shorter and wider , Yellow even shorter and wider, and so the rest of the spectrum shortens and fattens until Violet is (seemingly) broader and greater than the others. Looking closer, Violet’s wide spread soon thins and fades into the obscurity of gray. Red, however, gleams a true bright Red through the Gray on into the Black of infinity. This is true of the pure light of God’s Truth as it shines through the prism of the mind of man. The colors of the spectrum may be assigned to human expression: Red (the blood red Truth of God – John 8:12), Orange (denominationalism), Yellow (false teaching), Green (infidelity), Blue (agnosticism – widespread but soon fading into foolishness) and Violet (atheism – the widest but shortest lived – Psa. 14:1; 53:1).

Modern Science And The First Fundamentals One feature of “science” is that it is expressed in defined terms. We need to work on a basic list of terms. The problem is that the unbelievers consistently teach the same errors under different names. It doesn't seem to matter what names are used if the teaching can be implemented. It is a common thing to find that the very principles which true faith requires is often optional to those of science. (The Bible is not always the authority, as it is to the Christian - The changing field of science often take the right to establish rules of operation on its own authority, and the terms and names can change to gain the advantage of any current circumstance). For all the noise about science in modern times, there has not been much adherence to the “Scientific Method.” In the seventh grade all students learn this method for solving science problems. This method is followed through life in the laboratory. The seventh grade, six point (complexity increases through high school and college) “Scientific Method” is stated thus: 1) State the Problem. 2) Gather information relating to the problem. 3) Suggest an answer for the problem – formulate a hypothesis. 4) Design an experiment to test the hypothesis. 5) Record and analyze the results of the experiment. 6) State the conclusions. Did the experiments support the hypothesis? Most theologians of our day do everything exactly in reverse. It is as though they give the answer to a math problem and ask for the problem. Theologians are not usually trained scientists, but Bible college students that become disgruntled with stated Christianity and set out to prove some bigoted or farfetched idea about theology. There have been many stated Fundamentals; but these soon are replaced with revised and updated “facts” that confuse and deter the seeker. It can be proven that mis-information and mis-understanding are closely connected with and are often found together, a powerful factor in the problem between Theology and Science. Man is a religious creature and when “Unbelief” is present, men will seek other answers. These man-made answers are in conflict with Theology and not Science (1 Tim. 6:20). Below is a list of terms that tell the story: Agnosticism – The name of the system by which those designate their position who do not deny the existence of GOD, the future world, and other doctrines of religion, but declare that we do not, and cannot, know anything about these subjects, and should therefore leave them out of account. Sir Robert Anderson says: “The natural attitude of a thinking mind is that of skepticism - skepticism, not agnosticism. The skeptic halts at the cross-roads -the agnostic gives up his journey altogether. True skepticism connotes intellectual caution, but agnosticism is intellectual suicide.” Atheism – The sacred Scriptures are, in this matter, as in all others, the last word. See Psa. 14:1, “The -ii-

fool hath said in his heart, There is no GOD. They are corrupt, they have done abominable works, there is none that doeth good.” History has provided thousands of illustrations of this divinely inspired assertion. Evolution – This word has been defined thus: “continuous progressive change; according to certain laws; by means of resident forces.” The evolutionist assumes that hundreds of millions of years ago one or more tiny, one-celled, living organisms appeared on Earth. These are supposed to have possessed such marvelous powers of development that after long ages they gave rise to all the varied forms of plant and animal life we find around us in the world today. Humanism – A yearning after culture and freedom of thought and “the cultivation of the polite branches of knowledge “...developing” a system of thinking in which man, his interest and development are made central and dominant. Its tendency is to exalt the cultural and practical rather than the scientific and speculative, and to encourage a spirit of revolt against existing opinions. Modernism – This error wears another coat sometimes. Then it is known as “Higher Criticism.” The true origin of this deadly heresy can be traced to a garden where the first tragedy of Modernism took place. Satan was the first of this cult to intrude into the human race. His first words were: “Yea, hath GOD said,...” We make a mistake to think that Modernism is a new fad. Modernism, as a certain mode of thinking for the human mind, is as old as Mother Eve. (see Gen.3:1 -Herein lies the very essence of Modernism: “...Yea...” -a diplomatic affirmative; never face the imperative, -“...Hath GOD said...” -an artfully expressed doubt, presented in the form of a question; “...ye shall not eat of EVERY tree of the garden?” -a falsification of GOD'S word, “Thou shall not eat of IT.” -Tell me; are any of the germs of modernism missing?) I am sure that my readers are saying: “How could anyone believe these false teachings in light of the clear statements of Scripture upon these issues?” To try and give an answer to this concept; we must see that certain philosophical devices are used by most unbelievers (At least one, if not several, of these devices in all cases -it takes this kind of mind conditioning to set at null the power of the Word of GOD). I- Denial – The first mechanism in the development of false teaching is to “disavow.” It goes deeper than “doubt.” 1) There will be a denial of GOD and the SAVIOUR. (Jude 4), 2)There will be a denial that JESUS CHRIST is come in the flesh. (1 John 4:3), 3) There will be a denial of the LORD “that bought them,” referring to a rejection of the Atonement. (2 Peter 2:1), 4) There will be a denial of the power of godliness. (2 Tim.3:1-5), 5) This leads to a denial of sound doctrine, and the substitution of fables (most of which are untrue, false and unfounded). (2 Tim.4:3-4) and 6) There will be a denial of authority. (Jude 8). The Word of God is vitally corrupted to prove this systemic Denial. II- Reinterpretation – To take the truths of traditional Christianity and restate them to meet the call of the man-made doctrine of the cult at question. (Tit.1:13-14) III- Alteration – To take the truths of traditional Christianity and twist them so as to distort them out of useful proportions. (Rom. 1:23, 24-25 and following to the end of the chapter) IV- Rejection – To totally reject the truths of traditional Christian- its in favor of Intellectualism, Materialism, Communism, etc. in most cases with an ulterior motive (respectively; pride, gain, power and so on). Our imagination may be occupied with applying these conditions to China or India, bound by heathenism, but the Scripture reveals that these warnings and descriptions apply to professing Christendom at the end of the age: “Now the spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their conscience seared with a hot iron;...” (1 Tim.4:1-2) There are some things that cannot be shaken.

Some Things Not Shaken -iii-

Heb. 12:27 The need for a declaration of Theology that can not be shaken is at the dire level. Most who speak out in our day have some agenda to press and can only be of use when we are of a similar agenda. We have seen almost all classic positions being shaken to their foundations. Sometimes dust needs to be shaken- (Matt. 10:14); sometimes praying causes a shaking- (Acts 4:31); sometimes blessings are shaken together- (Luke 6:38); sometimes shaking brings freedom- (Acts 16:26). For all the shaking (“...whole lot ‘a shakin’ going on...”) there are yet many things that can not be shaken... I- Scriptural preaching can not be shaken (2 Thes.2:1-2) A) concerning redemption (John 5:24) B) concerning faith (Rom. 10:17) C) concerning effect (Matt. 24:35) II- Sound minds cannot be shaken (2 Thes.2:1-2) A) the gift of GOD (2 Tim.1:7) III- Steadfast believers cannot be shaken (1 Cor. 15:58) [Eph.4:14] IV- Solid foundations cannot be shaken (2 Tim.2:19) A) in the matter of CHRIST'S CHURCH-(Matt. 16:18) B) in the matter of the saved (Matt. 25:1-13-the wise) V- Salvation of the LORD cannot be shaken (Jonah 2:9) “...salvation is of the LORD...” A) in the matter of determination (Dan.1:8) B) in the matter of separation (Dan.3:16-18) C) in the matter of dedication (Dan.6:10) All of the errors talked about in the “List of Terms” of the last few pages are only the by-products of a doctrine that says, in some way or another, that man can save himself. GOD had revealed the way of salvation to HIS people; but they had went into false religion in their worldliness and sin. That kind of life always calls for a religion to compare with the lifestyle. Thus, man always looks for a way to save himself. It might be said (possibly oversimplified) that the false and true religions divide up upon this issue -some way to save yourself or faith in GOD to save you. (“I am crucified with CHRIST: nevertheless I live; yet not I, but CHRIST liveth in me; and the life which I now live in the flesh I live by the faith of the SON OF GOD, who loved me, and gave himself for me.” Gal.2:20) According to the Bible record; the peoples of the earth are all descended from four main groups, headed by four men: “And the sons of Noah, that went forth of the ark, were Shem, and Ham, and Japheth: and Ham is the father of Canaan. These are the three sons of Noah: and of them was the whole earth overspread.” (Gen.9:18-19) Out of these four main ethnic groups only one remained true to the the GOD that had saved them from the flood and followed the doctrine of divine salvation by Grace. His name was Shem, and he became the head of a great nation as time went along. There seems to have been a clear path in some ancient time (if anybody has come along that path, surely there could have been others if they had wished to). After a few generations have passed the path had become an unmarked and uncharted course. Today, “False Science” is in charge of the scholarship, culture, society and even the religion (Evidenced by false theology which has degraded into Secular Humanism).

The Old Paths (Jer.6:16) GOD placed a sharp rebuke in HIS word concerning the “Landmarks” and so few today see the need of a clearly marked path for others to follow. It is the determined teaching of the Bible that these “LANDMARKS” are man's only way and to veer from them is sure destruction in the cults. In the outline below, see how the “LANDMARKS” that GOD has placed may apply to us today. I- Proposed in the Bible (Isa. 30:21 “...walk ye in it...”) -iv-

II- Preferred in the past (Psa. 122:1 “...glad...”) III- Profitable in the present (Titus 2:12 “...present world...”)

Landmarks (Deut. 27:17) “Cursed be he that removeth his neighbour's landmark. And all the people shall say AMEN.” I- The Landmark of pure religion (see Job.24:2) (James 1:26) II- The Landmark of the family (see Prov.23:10) (Eph. 5:21-33) III- The Landmark of separation (see Prov. 22:28)(1 Cor. 6:9-12) IV- The Landmark of conversion (see Deut. 19:14) (John 3:7) In the days of our lives we live among a very confused population of people who will not fellow the Old Paths and can not be instructed as to the Landmarks. With the proper motive and armed with a little information about these matters, the wise soul-winner can reach many of these, who would otherwise go to Hell, if you don't tell them the words of life. The “Old Paths” called for in Jer. 6:16 are forgotten in this fast, streamed lined, day. There is a path that must be returned unto. The impact on modern religion would be powerful. Among Baptist, there has not been a significant Theological work in over a hundred years. (“Abstract of Systematic Theology” by J. P. Boyce, (1887) and “Manual of Theology” by J. L. Dagg). Pauline teaching was believed by Augustine of Hippo and expressed in several writings but was not Baptistic. John Calvin, used this as a basis of his “Institutes of Christian Religion” but it was not Baptistic. The Reformers maintained this system of thinking and still do in this hour, yet they are not Baptistic. “Historical Baptists” have held the doctrines of grace from the earliest times of Christian history. This, being rejected by most Baptists of our day, draws a sharp contrast between these branches of the Modern Baptist denomination and the Baptists of historic record. We reject the nick-name “Calvinist” and believe that Calvin, himself, would not be a “Calvinist” today. This historic system of doctrine that has distinguished Baptists would once again serve that noble purpose for the Baptists of the 21st Century. The distinctives taught by the true church are in question here and if these be torn away there is no distinctive and all churches are the same. (see Song of Sol. 6:7-10). Our God promises to make a distinction. The delineation of this message of Grace is a Spiritual imperative. There are only two messages within religious methods. The message of works salvation is a reflection of a perceived covenant of works which does not exist. But there is a covenant of Grace between the Son of God (Jesus Christ) and God the Father in favor of the race of mankind. “Historical Baptists” have raised this covenant with zeal and if we return to it once more, it would make an impact as it has every time it has been articulated (“For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel!” 1 Cor. 9:16). Right study will gain the student “Truth.” The Greek word for Truth (Strong’s #G225 = αληθεια) means conformity to fact or reality; exact accordance with that which is, or has been, or shall be. Truth is the true state of facts or things. To do truth, is to practice what God commands. John 3. Truth is that which is reliable and can be trusted. The Bible uses truth in the general “factual” sense. Truth may designate the actual fact over against appearance, pretense, or assertion. (Zechariah 8:16) In I and II Timothy, truth is correct knowledge or doctrine. Certain individuals had departed from proper doctrine. Truth is the attribute of God whereby He cannot lie nor tolerate untruth in others. (Zec. 8:16; 1 Tim. 4:3) Pilate’s frustrated question of the Saviour may never have had an answer (“...What is truth?” John 18:38) but GOD intends for the believer to know and be assured of TRUTH. The Spiritual commodity that gives assurance and peace and rest and all that the saint enjoys is TRUTH. Since HE lives in the heart of the saint, the saint can not abide error. There seem to be many sheep of this day that have acquired the appetite of a goat. The sight is repulsive, seeing that the redeemed are bidden to come boldly. It is better to be a despised teacher of truth than to be an applauded or approved teacher of error. In the -v-

life of the saved of every day the Word of GOD has been the fount of TRUTH. This is all that some have had between themselves and death. The comfort of the Bible is in the fact that it is TRUTH. As we study the Word of God, we cry with Him: “Sanctify them through thy truth: thy word is truth.” (John 17:17) Not hoping to press any individual dogma upon those who study herein, we believe that there are several essentials of Faith to join us under Truth. These must be agreed upon to continue in this state of Christian Fellowship. These points of Faith are not negotiable and are predicated upon the Word of GOD. There can be only one truth and we believe this truth is revealed to the race through the Bible. Therefore there can be no other position to take...we stand here (within the Bible’s text) by HIS Grace and make no other claim .

The Five Solas (Theology in a Nutshell – The 5 Solas are expressed in a statement called “The Cambrigde Declaration”) The 5 Solas are the truths that dictate the position the teachings of those who believe the Bible Alone (Sola Scriptura) is the standard for doctrine and practice. We believe that every aspect of salvation is by God’s Sovereign Grace Alone (Sola Gratia) and conditioned upon Christ Alone (Solo Christo). We believe that Christ’s people freely receive knowledge and rely upon Christ entirely for their salvation by the gift of Faith Alone (Sola Fide). We believe that all that happens in this world, including the salvation of men, the damnation of the wicked, and even the sinfulness of men is predestined for the Glory of God Alone (Soli Deo Gloria). “I depend wholly and alone upon the free, sovereign, eternal, unchangeable and everlasting love of God; the firm and everlasting covenant of grace, and my interest in the persons of the Trinity; for my whole salvation: and not upon any righteousness of my own, nor any thing in me, or done by me under the influences of the holy Spirit; nor upon any services of mine, which I have been assisted to perform for the good of the church; but upon my interest in the persons of the Trinity, the person, blood and righteousness of Christ, the free grace of God, and the blessings of grace streaming to me through the blood and righteousness of Christ; as the ground of my hope.” - John Gill

What Are...The Five “Solas”? In the study of Theology, the “Five Solas” are the truths that dictate the position and teachings of those who believe the Bible Alone (Sola Scriptura) is the standard for doctrine and practice. This system of teaching states that every aspect of salvation is by God’s Sovereign Grace Alone (Sola Gratia) and conditioned upon Christ Alone (Solo Christo). It says that Christ’s people freely receive knowledge and rely upon Christ entirely for their salvation by the gift of Faith Alone (Sola fide (by faith alone), also historically known as the justification of faith, is a doctrine, held by some, which asserts that it is on the basis of their faith that believers are forgiven their transgressions of the Law of God, rather than on the basis of good works which they have done). The capstone of the Five Solas states that all that happens in this world, including the salvation of men, the damnation of the wicked, and even the sinfulness of men is predestined for the Glory of God Alone (Soli Deo Gloria). These affirmations determine the doctrinal and practical positions of the Bible Believer. They are: I- Sola Scriptura - Latin meaning “The Scriptures alone.” (the Bible in its 66 book cannon only). The doctrine of infallible authority. Scripture alone is the infallible and final authority in the Church for matters of doctrine and practice. To claim this is an affirmation of the inerrant Scripture to be the sole source of written divine revelation, which alone can bind the conscience. The Bible alone teaches all that is necessary for our salvation from sin and is the standard by which all Christian behavior must be measured. It expresses a denial that any creed, council or individual may bind a Christian’s conscience, that the Holy Spirit speaks independently of or contrary to what is set forth in the Bible, or that personal spiritual experience can ever be a vehicle of revelation. -vi-

The Bible is the only inspired and authoritative Word of God. This is in opposition to the teaching of the Roman Catholic Church that scripture is interpreted through Holy Tradition. It expresses a conviction that scripture is perspicuous and self-interpreting. Catholicism also maintains that other rules of faith than scripture exist, namely the infallible Councils and the Pope. Errors in this area will result in the Erosion of Authority. Scripture alone is the inerrant rule of the church’s life, but the evangelical church today has separated Scripture from its authoritative function. In practice, the church is guided, far too often, by the culture. Therapeutic technique, marketing strategies, and the beat of the entertainment world often have far more to say about what the church wants, how it functions and what it offers, than does the Word of God. Pastors have neglected their rightful oversight of worship, including the doctrinal content of the music. As biblical authority has been abandoned in practice, as its truths have faded from Christian consciousness, and as its doctrines have lost their saliency, the church has been increasingly emptied of its integrity, moral authority and direction. Rather than adapting Christian faith to satisfy the felt needs of consumers, we must proclaim the law as the only measure of true righteousness and the gospel as the only announcement of saving truth. Biblical truth is indispensable to the church’s understanding, nurture and discipline. Scripture must take us beyond our perceived needs to our real needs and liberate us from seeing ourselves through the seductive images, cliches, promises and priorities of mass culture. It is only in the light of God’s truth that we understand ourselves aright and see God’s provision for our need. The Bible, therefore, must be taught and preached in the church. Sermons must be expositions of the Bible and its teachings, not expressions of the preacher’s opinions or the ideas of the age. We must settle for nothing less than what God has given. The work of the Holy Spirit in personal experience cannot be disengaged from Scripture. The Spirit does not speak in ways that are independent of Scripture. Apart from Scripture we would never have known of God’s grace in Christ. The biblical Word, rather than spiritual experience, is the test of truth. II- Solus Christus - Latin meaning “of Christ alone.” (Jesus Christ is the only Saviour). The doctrine of the merit of salvation. Closely related to the doctrine of Solus Christus is the doctrine of imputation. To claim this is an affirmation that our salvation is accomplished by the mediatorial work of the historical Christ alone. His sinless life and substitutionary atonement alone are sufficient for our justification and reconciliation to the Father. It expresses a denial that the gospel can be preached if Christ’s substitutionary work is not declared and faith in Christ and his work is not clearly set forth. Jesus Christ is the exclusive mediator between God and man. Neither Mary, the saints, false gods, nor the sinner himself can bring salvation. Errors in this area will result in the Erosion of Christ-Centered Faith. As evangelical faith becomes secularized, its interests have been blurred with those of the culture. The result is a loss of absolute values, permissive individualism, and a substitution of wholeness for holiness, recovery for repentance, intuition for truth, feeling for belief, chance for providence, and immediate gratification for enduring hope. Christ and his cross have moved from the center of our vision. III- Sola Gratia - Latin meaning “grace alone.” The reformed doctrine of the basis of salvation. A reaffirm that in salvation we are rescued from God’s wrath by his grace alone. It is the supernatural work of the Holy Spirit that brings us to Christ by releasing us from our bondage to sin and raising us from spiritual death to spiritual life. It is expressed deny that salvation is in any sense a human work. Human methods, techniques or strategies by themselves cannot accomplish this transformation. Faith is not produced by our unregenerated human nature. Salvation comes by grace only, not through any merit on the part of the sinner. Thus salvation is an unearned gift. This is a response to the Catholic doctrine of merit. Errors in this area will result in the Erosion of The Gospel. Unwarranted confidence in human -vii-

ability is a product of fallen human nature. This false confidence now fills the evangelical world; from the self-esteem gospel, to the health and wealth gospel, from those who have transformed the gospel into a product to be sold and sinners into consumers who want to buy, to others who treat Christian faith as being true simply because it works. This silences the doctrine of justification regardless of the official commitments of our churches. God’s grace in Christ is not merely necessary but is the sole efficient cause of salvation. We confess that human beings are born spiritually dead and are incapable even of cooperating with regenerating grace. IV- Sola Fide - Latin meaning “faith alone.” The Biblical doctrine of the means of salvation. To claim this is an affirmation that justification is by grace alone through faith alone because of Christ alone. In justification Christ’s righteousness is imputed to us as the only possible satisfaction of God’s perfect justice. This is a denial that justification rests on any merit to be found in us, or upon the grounds of an imputation of Christ’s righteousness in us. Salvation comes through faith only, not works. This is the means of grace. The doctrine is that salvation comes by grace through faith and that even this faith is not of the sinner’s doing, but is itself the result of grace. Saving faith, however, will always be accompanied by good works. This doctrine is in opposition to the Catholic formula that salvation comes by faith plus works. Errors in this area will result in the Erosion of True Evangelism. Justification is by grace alone through faith alone because of Christ alone. This is the article by which the church stands or falls. Today this article is often ignored, distorted or sometimes even denied by leaders, scholars and pastors who claim to be evangelical. Although fallen human nature has always recoiled from recognizing its need for Christ’s imputed righteousness, modernity greatly fuels the fires of this discontent with the biblical Gospel. We have allowed this discontent to dictate the nature of our ministry and what it is we are preaching. Many in the church growth movement believe that sociological understanding of those in the pew is as important to the success of the gospel as is the biblical truth which is proclaimed. As a result, theological convictions are frequently divorced from the work of the ministry. The marketing orientation in many churches takes this even further, erasing the distinction between the biblical Word and the world, robbing Christ’s cross of its offense, and reducing Christian faith to the principles and methods which bring success to secular corporations. While the theology of the cross may be believed, these movements are actually emptying it of its meaning. There is no gospel except that of Christ’s substitution in our place whereby God imputed to him our sin and imputed to us his righteousness. Because he bore our judgment, we now walk in his grace as those who are forever pardoned, accepted and adopted as God’s children. There is no basis for our acceptance before God except in Christ’s saving work, not in our patriotism, churchly devotion or moral decency. The gospel declares what God has done for us in Christ. It is not about what we can do to reach him. V- Soli Deo Gloria - Latin meaning “For God’s Glory alone.” This is an affirmation that because salvation is of God and has been accomplished by God, it is for God’s glory and that we must glorify him always. We must live our entire lives before the face of God, under the authority of God and for his glory alone. To claim this is a denial that we can properly glorify God if our worship if it is confused with entertainment, if we neglect either Law or Gospel in our preaching, or if self-improvement, selfesteem or self-fulfillment are allowed to become alternatives to the Gospel. All the glory is God’s, since he did all the work, not only the atonement on the Cross, but even granting the faith which allows men to be saved by that atonement. Each aspect of salvation is a gift from God, and thus all praise is his, not man’s. The reformers believed that human beings (such as the Catholic saints and popes) and their organizations (the Church) were not worthy of the glory that -viii-

was bestowed on them. Errors in this area will result in the Erosion of God-Centered Worship. Wherever in the church biblical authority has been lost, Christ has been displaced, the gospel has been distorted, or faith has been perverted, it has always been for one reason: our interests have displaced God’s and we are doing his work in our way. The loss of God’s centrality in the life of today’s church is common and lamentable. It is this loss that allows us to transform worship into entertainment, gospel preaching into marketing, believing into technique, being good into feeling good about ourselves, and faithfulness into being successful. As a result, God, Christ and the Bible have come to mean too little to us and rest too inconsequentially upon us. God does not exist to satisfy human ambitions, cravings, the appetite for consumption, or our own private spiritual interests. We must focus on God in our worship, rather than the satisfaction of our personal needs. God is sovereign in worship; we are not. Our concern must be for God’s kingdom, not our own empires, popularity or success. In recent years, the Five Solas have been consciously imitated by Christian Fundamentalists in the “five fundamentals.” [Five basics or Fundamentals of the faith are related to this verse and all who teach or hold to these five fundamentals are said to be Fundamentalist. These five basics are : 1) The Bible is absolutely true. (2 Tim. 3:16-17; 2 Peter 1:21); 2) Jesus, The Christ, was born of a virgin. (Matt.1:23; Isa. 7:14); 3) Jesus died in our place. (1 Peter 2:24; Rom.5:8; John 3:16); 4) Jesus rose from the dead. (John 20:25-29; 1 Cor. 15:14-19); 5) Jesus will return. (Acts 1:11; 1 John 3:3; 1 Thes. 1:9-10)]. The Five Solas are a summation of the doctrines of the Grace of God.

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Old Paths Outlines of Practical Theology (“Thus saith the LORD, Stand ye in the ways, and see, and ask for the old paths...” Jer. 6:16) (“Because my people hath forgotten me...” Jer. 18:15) Practical theology is mainly about ministering to other people, especially conveying truth to them in different ways. The exception is the practical aspect of the institutional church. Practical theology is still theological in that it deals with man in relationship to God; the name does not imply that other theology is impractical.

The Parts of Theology The four main parts of theology (biblical studies, historical theology, systematic theology, and practical theology) are usually called departments or divisions, and are normally listed in the above order. The fourpart system is the most common, but theologians have suggested many other variations. Each department comprises various subdepartments: Biblical Studies – Textual Criticism, Higher Criticism, Biblical Languages, Comparative Biblical Languages and Literature, Hermeneutics, Archeology of the Bible, Biblical Geography, Biblical History, Sociology of the Bible, Exposition, and Exegesis, Biblical Theology. Biblical studies is often divided into Old Testament studies and New Testament studies because it is easier to teach that way and because teaching staff tend to specialize in one or the other. Historical Theology – Historiography, General Church History, Patristics, Regional Church History, Denominational History, History of Doctrine, Cults, Contemporary Theology. Systematic Theology – Apologetics, Pre-suppositional Apologetics, Evidential Apologetics, Religious Apologetics, Introduction to Dogmatics, Dogmatics, Ethics, Spiritual Life. Practical Theology – Pastoral Theology, Homiletics, Liturgics, Hymnology, Christian Education, Counseling, Theological Education, Church Law, Evangelism, Missions. The relationship between the various departments and subdepartments is usually expressed as a particular order of contents.

Practical Theology This area of theology treats the application of theology in the regeneration, sanctification, edification, education, and service of God’s people. It seeks to apply to practical life the things contributed by the other three departments of theology. Practical theology embraces areas such as Homiletics (preaching), Church Organization and Administration (polity), Pastoral Theology (counseling), Liturgics (worship), Hymnology (church music), Christian Education (secondary, elementary, religious), Theological Education (Bible institute, college and seminary), Evangelism (church growth, revival soul-winning), Missions (church planting – home and foreign). Many questions arise concerning the Biblical implications involved in these subdivisions. The body of this work is dedicated to satisfy these enquiries. It is accomplished through the “question and answer” format. This very comfortable format leads to ease of reading and the added functionality of motivating the reader to continue until a satisfactory answer can be obtained. 1- What is the study of the Bible (the Christian Scripture)? Bibliology - The Doctrine of the Scripture (“So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.” Isa. 55:11) God the Creator has revealed Himself, His purpose, and His will to man in various ways: through nature (Rom. 1:20), in Christ ( Gal. 4:4), and through the Bible, the written Word of God. (1) Its purpose. The one supreme purpose, as we understand it from the written Word of God, which actuates God in everything, is the glory of God. From the human viewpoint this would seem selfseeking, but this theme cannot be limited to the range of human conceptions. We must conclude from Scripture revelation that because God is infinite in His being, His perfections, and His -1-

blessedness, He is worthy of infinite glory, and it would be infinite injustice should His creation withhold from Him that honor and glory which are rightfully His. God is not self-seeking. He as the fountain source of all truth must be true to Himself as Creator and Lord of all. It is man who is self-centered and who can conceive of nothing more desirable than that man should be exalted and glorified. He does not understand the relation that should exist between the Creator and the creature, and does not ascribe to the Creator that glory which is rightfully due Him because of His person, His character, and His position ( Ex. 24:10; 1 Chron. 16:17-29; Psa. 57:11; Isa. 6:1), Therefore, the supreme purpose of the Bible is that He may be glorified (Col. 1:16); angels and men, the material universe, and every creature, all created for His glory. “The heavens declare the glory of God” (Psa. 19:1). The nation Israel is for God’s glory (Jer. 13:11; Isa. 43:7, 21, 25; 60:1,3,21). Salvation is to His glory (Rom. 9:23). Even the believer’s death is said to be to this one end. (John 21:19; Phil 1:20). (2) Its subject. The Lord Jesus Christ is the supreme subject of the Bible; like a glass this Book reflects “the glory of the Lord” (2 Cor. 3:18); but the Lord Himself has been manifested that He, in turn, might reflect the glory of God (2 Cor. 4:6). (See also: Psa. 119:140, 165; 138:2; Mark 12:26, 36; 13:11; Luke 24:27, 44; John 5:39; Acts 1:16; 17:2-3; 18:28; 26:22-23; 28:23; Rom. 15:4; 1 Cor. 2:13; 10:11; 2 Tim. 3:16; 2 Peter 1:21) These three seem to be generally important: A- The Bible’s Inspiration (2 Tim. 3:16) B- The Bible’s Inerrancy (Psa. 119:140) C- The Bible’s Preservation (Psa. 12:6-7) 1.1- What is the basis of knowing the eternal God in the finite human world? We believe the study of Scripture is the only way to know the will, ways and works of God and we can know these by study (2 Tim. 2:15). Some things can be known about God through many means. Revelation is the means of God’s disclosing to man things about Himself that man could not know otherwise. (Psa. 19:1; Matt.16:17; Rom.1:20) The revealing of that which was previously hidden. In Jewish, Christian, and Islamic theology, revelation is the act of God in history by either word or deed. Hence, these accept the necessity of a personal God who can interact with humanity and be involved in history. There are two ways of understanding revelation: one being the very acts of God (“General Revelation” – Nature) and the other being the recorded acts of God (“Special Revelation” – Scripture). General Revelation is God’s revelation of Himself in creation, through history, and in the human conscience. (Dan. 4:17). Natural revelation is that which is revealed about God through what we can see in creation (Rom. 1:20). Through creation we may learn that there is a God, that He is in control, that He has an order, and that He is concerned for our welfare. However, through natural revelation, we are not able to discover the plan of salvation. That comes from special revelation. Special Revelation is God’s revelation of Himself through His Word and in His Son Jesus Christ. (1 Cor.2:14; Rom.10:17; 10:13-15) Special revelation is that which is given to us through Prophets, the Bible, and even visions and dreams (Num. 12:6-8). The ultimate in revelation is the incarnation of Jesus because He came to reveal the Father to us (Matt. 11:27; Luke 10:22; Heb. 1:1-3) and to communicate to us the gospel (1 Cor. 15:1-4) by which comes salvation. 1.2- Why do we give such credibility to the Scriptures? We believe in the divine inspiration of the Holy Scriptures, and receive them as a gracious revelation of the mind and will of God (Deut. 4:2; Psa. 19:7; Prov. 30:5-6; 2 Peter 1:19-21; Rev. 22:18-19; John 5:39); and we believe that therein are revealed all the doctrines and truths which -2-

we here state. (2 Tim. 3:15-17). Inspiration simply means “God-breathed.” (Job 32:8; 2 Tim.3:16). “Inspiration” means to inhale air, and the Bible claims that its words were breathed in by Almighty God through chosen men of old. The term “inspiration” is used twice in Scripture (Job 32:8; 2 Tim. 3:16). In the N.T. it is the key term selected by God to describe the nature of the Bible. There are basically three views regarding inspiration: (1) The humanistic view of inspiration: The Bible is inspired only in the sense that great human writings, such as those of Shakespeare, are inspired. (2) The partial view of inspiration. Some believe the Bible is inspired in those matters not affecting science, but that there are historical and scientific errors in the Bible. (3) The perfect view of inspiration: The Bible is perfectly inspired and contains no error. It is this latter view that is supported by the Bible itself. The Bible claims to be the perfect, inspired Word of God. (See also: 2 Tim. 3:15-17; 2 Peter 1:19-21; Heb. 4:12; 2 Sam. 23:2; Acts 28:25; 1 Thes. 2:13; Luke 1:70). 1.3- What version of the Bible is the final authority? The “autographs”...the Hebrew and Greek manuscripts...the modern versions...? We believe in the final authority, infallibility and verbal inspiration of the whole Bible as the Word of God and that the Bible is the all-sufficient and only safe rule of Practice and Faith” (Psa. 119:140, 160; 2 Tim. 3:16, 17). And that it is preserved for us in English with the King James Version of the Bible (AV 1611) (Psa. 12:6-7). These truths are accepted in whole with the support of Scripture. (Psa. 119:9).. In giving a biography of the King James translators in 1860, Alexander McClure makes this observation: “...that all the colleges of Great Britain and America, even in this proud day of boastings, could not bring together the same number of divines equally qualified by learning and piety for the great undertaking [of Bible translation]...this blessed book [the KJV] is so far complete and exact, that the unlearned reader, being of ordinary intelligence, may enjoy the delightful assurance, that, if he study it in faith and prayer, and give himself up to its teachings, he shall not be confounded or misled as to any matter essential to his salvation and his spiritual good. It will as safely guide him into all the things needful for faith and practice, as would the original Scriptures, if he could read them, or if they could speak to him as well as they spake to the Hebrew in Jerusalem, or to the Greek in Corinth. Whether or not it was specifically authorized by the king for use in churches, the King James Version became the standard Bible in Anglican communion. Considered a masterpiece of translation, this Bible has had great influence on English literature. It can be declared to be the Bible for “English Spaking Peoples” worldwide. The Canon (the word means “measuring rod or rule”) (John 16:7-15) is the collection of books that make up the Bible. The whole BIBLE was described as THE DIVINE LIBRARY by St. Jerome. Any in-depth study of this subject would be outside the scope of this document and would need to have the attention of many hours of research work. We only have time for an overlay treatment here. The word “cannon” comes from the Greek κανον = kanoon (Strongs #G2583), which means “rule,” “standard,” or “principle.” When used of the BIBLE the canon refers to those books which are accepted as having satisfactorily met the standard requirements expected of such books. The O.T. contains 39 books and the N.T. contains 27 books (in the Bible accepted by Protestants) which have met the requirements of 1) INSPIRATION, 2) INERRANCY and 3) PRESERVATION. Without going into a very deep subject let it be said only that there were many writings in the N.T. times that could not stand the test of these three stipulations. The Canon is said to be closed, which means there is no more revelation to become Scripture. 1.4- Are we free from the “Law” in this day of “Grace”? -3-

We believe that the Believer’s Rule of conduct is the gospel, and not the law, commonly called the Moral Law, issued on Mount Sinai, which hath no glory in it by reason of the glory that excelleth; that is to say, the gospel (2 Cor. 3:10; Rom. 7:2-4; Gal. 6:15-16); the gospel containing the sum and substance and glory of all the laws which God ever promulgated from His throne, and the Jews, because of the hardness of their hearts, being permitted some things which the gospel forbids. (Deut. 14:1; Matt. 19:8-9). The Gospel is the good news that we have forgiveness of sins though Jesus. Specifically, the gospel is defined by Paul in 1 Cor. 15:1-4: “Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; And that he was buried, and that he rose again the third day according to the scriptures:” Originally, the word “Gospel” referred to a reward paid the one who brought good news. Later, it came to mean the good news itself. In the New Testament, it is the message of salvation through Christ. Gospels is the term used for the four histories of the life of Christ in the New Testament: Matthew, Mark, Luke, and John. The name is from Middle English “godspel,” meaning “good tale.” The Gospel is an element of the ministry of Christ that is primary in the function of the church. (Rom.10:13-15) This is Mark’s word used in the Book of Mark in many ways that illustrate its meaning. (I- Mark 1:1 “The Gospel of JESUS CHRIST” - II- Mark 1:15 “Believe the Gospel” - III- Mark 8:35 Something to lose one’s life for. - IV- Mark 10:29 Something to lose ones house for. - V- Mark 13:10 Something that must be published. - VI- Mark 16:15 Something that must be preached. The word “Gospel” is used in many ways in the other “Gospel Records”: 1) “Jesus went preaching” the Gospel (Matt. 4:23) (See the note on the “Kingdom”). 2) The poor have the Gospel preached unto them (Matt. 11:15; Luke 7:22) 3) The imperative - This Gospel shall be preached (Matt. 24:14; 26:13 Mark 16:15) 4) This was CHRIST’S regular practice (Luke 2:1) The Gospel was CHRIST’S mission while on Earth (Luke 4:18) 5) This was the office of those sent out by CHRIST - They “PREACHED” the Gospel (Luke 9:6) The word “Gospel” is used in the rest of the New Testament, 83 times, for a total of over 100 times. This English word is, totally, a New Testament concept and, in exactly, this manner is not mentioned in the Old Testament. Because the book of Mark’s Gospel appears to be the oldest, in age, among the Gospel Records - The rule of first mention applies to Mark 1:1. On the other hand, the Law is God’s instructions concerning the moral, social, and spiritual behavior of His people found in the first five books of the Bible. The Law is the very reflection of the nature of God because God speaks out of the abundance of what is in Him. Therefore, since God is pure, the Law is pure. Since God is holy, the Law is holy. The Law consists of the 10 commandments (Ex. 20), rules for social life (Ex. 21:1-23:33), and rules for the worship of God (Ex. 25:1-31:18). (There were a total of 613 obligations in the “law” of the NT day). It was a covenant of works between God and man and was (and is) unable to deliver us into eternal fellowship with the Lord because of Man’s inability to keep it. The Law is a difficult taskmaster because it requires that we maintain a perfect standard of moral behavior. And then when we fail, the Law condemns us to death. We deserve death even if we fail to keep just one point of the law: “For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all.” (James 2:10). The law made nothing perfect (Heb. 7:19). That is why the Law has shown us our need for Jesus and the free gift we receive through Him (Gal. 3:24). The gospel comes from God (Gal. -4-

1:10-12), is the power of God for salvation (Rom. 1:16), is a mystery (Eph. 6:19), and is a source of hope (Col. 1:23), faith (Acts 15:7), life (1 Cor. 4:15), and peace (Eph. 6:15). 2- Who is God and how do we know Him? Theology - The Doctrine of the Godhead (Gen. 1:1; John 1:1; Heb. 1:1-2) All men have some idea or conception of God, though it may vary greatly. Concerning those who claim to be atheists, it is doubtful if any of them would consistently stand by their avowed position under every circumstance. The Scriptures declare that men have this knowledge also on the testimony of the voice of creation (Rom. 1:20; Acts 14:15-17; 17:22-31). The purpose of God to provide salvation for man is thus indicated in the remnant of the knowledge of God which He allowed man to retain. By His prescience God was fully aware that man would fall into sin and become utterly ruined even before He created him. Still, He created him for His glory and purpose and planned a way of redemption when He “chose us in Him (Christ) before the foundation of the world, that we should be holy and blameless before Him” (Eph. 1:4). This purpose is indicated in human nature and in the Scriptures. The fall of man occasioned the loss of his original innocence and holiness, but it did not rob him of all his spiritual knowledge. Man’s Knowledge of Sin is as universal as the knowledge of God (Rom. 1:32). In fact, it is possible to meet with men who claim to be agnostics and yet readily admit the existence of sin. The presence of evil all around them is evidence too strong to be denied. Even those who claim they are “good enough” and need no savior, do not go so far as to say they have never committed sin. The heathen may have conceptions of sin which do not harmonize with Scripture, but they believe that certain things offend the deity in which they believe. Although the standard of moral judgments may be much lower than those set forth in the Bible, moral judgments are still constantly being made. Scripture shows us that God has a definite plan of salvation. This plan includes the means by which salvation is to be provided, the objectives that are to be realized, the persons that are to benefit by it, the conditions on which it is to be available, and the agents and means by which it is to be applied. He has only one plan and that all must be saved in the same way, if they are to be saved at all, whether they be moral or immoral, trained or untrained, Jew or Gentile, whether living in the Old Testament period or in the present age. The Bible is to the theologian what nature is to the scientist, a source of unorganized or only partly organized facts out of which he formulates his generalizations. As it is unsafe for the scientist to draw conclusions before he has made a sufficient number of inductions, so it is unsafe for the Bible student to formulate doctrines out of isolated or insufficient proof-tests. Because of this, the Scripture must be studied as a whole if we are truly to know God’s plan. (See also: Matt. 3:16-17; 28:18-19; Mark 12:29; John 1:14; Acts 5:3-4; 1 Cor. 10:31; 2 Cor. 13:14; Heb. 1:1-3; Rev. 1:4-6) These three seem to be generally important: A- God’s Holiness (Rev. 15:4) B- God’s Sovereignty (Matt. 20:15 with Rom. 9:21) C- God’s Mercy (Psa. 136:1)

Limitations of Theology There could be many limitations in Theology. A short list might name six items that put restrictions on the use of theology. I will list these with a few comments. 1. The finite-ness of the human mind - (Job 11:7; Rom. 11:33). We as finite beings cannot fully understand an infinite Being [God] or His infinite message. This is the reason the Lord has given us the Holy Spirit to illuminate and lead us into the truths of the message. 2. The imperfect state of science - Science and revelation come from the same creative hand [God], so must coincide. If the two contradict it must result from the improper understanding of science. This has been proven over and over in history. Man has had a misunderstanding of the scientific evidence so assumes that the Scripture is in error. This is backwards to the -5-

one that believes the Bible to be true. We would assume that the scientific evidence is in error. 3. The inadequacy of human language - (1 Cor. 2:13; 2 Cor. 3:5-6; 12:4). God revealed to man, and man placed those thoughts into writing. These writings were correct. The problem comes when man reads those writings and misunderstands what he has read. Language is imprecise, so we must be very careful in our study. 4. “The incompleteness of our knowledge of the Scriptures - (Psa. 119:18; Luke 24:32, 45). We cannot know the entirety of the Scriptures, thus we cannot really have a complete knowledge of the Scriptures. As we learn from the Word, we add that information to what we already know. If the new information conflicts with previous knowledge, then we must evaluate our understanding of the new and the old and determine how the two fit together. 5. The silence of the written revelation - (Deut. 29.29; Luke 13:23-24; John 13:7; 1 Cor. 2:9). Many things might come to mind to support this thought. The little information concerning Mary the mother of Jesus; the origin of evil; the state of the dead; etc. We would like more information, yet the Lord did not choose to reveal it to us. 6. The lack of spiritual discernment caused by sin - Some great strides in theology were made after the reformation because the people were truly seeking after God and His righteousness. If you wonder why churches in America are dead and complacent take a look at the pastors of the Churches of America. There may be a relationship. 2.1- What about all the confusion about the Trinity? We believe that there is but one living and true God (Exod. 3:14; Deut. 4:35; Deut. 6:4; Num. 23:19; 1 Sam. 2:2-3; Psa. 90:2; Psa. 115:3; Psa. 135:5; Psa. 139:7-10; Prov. 15:3; Eccl. 3:14; Isa. 40:28; Isa. 45:22; Isa. 46:9; Jer. 10:10; Jer. 23:24; Mal. 3:6; Mark 12:29; John 4:24; 1 Cor. 8:6; Col. 1:16); that there are Three Persons in the Godhead, - the Father, the Son, and the Holy Ghost (Matt. 28:19; John 1:1; 2 Cor. 13:14; 1 John 5:7; Jude 20-21), and that these Three Persons are equal in nature, power, and glory; and we believe that the Son and the Holy Ghost are as truly and as properly God as the Father. (John 10:15; John 10:30; Eph. 2:22; Heb. 1:3; Heb. 9:14). We believe that our God is sovereign, omnipotent, omnipresent, and omniscient and that our task is to do all things to bring glory to Him. (Matt. 3:16-17; 28:18-19; Mark 12:29; John 1:14; Acts 5:3-4; 1 Cor. 10:31; 2 Cor. 13:14; Heb. 1:1-3; Rev. 1:4-6). The word “Trinity” is better stated as the “Tri-Unity.” The study of the GODHEAD is not the same work as a study of the “Trinity.” We must state the fact that there are many false views of the “Trinity” that are used to support false doctrine systems which rob GOD of the supremacy that should be HIS. Therefore; I choose to see this DIVINE TRI-UNITY as the GODHEAD as we advance toward the goal of the prize of knowledge in CHRIST. I fear that many of my readers may be as apostate Israel, “Thou thoughtest that I was altogether as thyself” (Psa. 50:21) and this document will, hopefully, cast Gospel light upon the difference.

“The Great Three In One” The GODHEAD (The Tri-Unity, the Trinity), of course, is not a Roman invention as you hear falsely presented by the Campbellites, nor is the Trinity the half accomplished thing taught by the followers of Judge Rutherford and Pastor Russell, nor is the Trinity some “Jesus only” doctrine picked up by many charismatic (so called “Apostolic”) groups. All of these groups have trouble with the word of God and none of them are sound in doctrine, nor can their adherents study the Bible properly because of these errors; therefore, they get into all kinds of trouble. One group says, “Well, if you’ve seen Christ, you’ve seen the Father; therefore, the Father’s name is Jesus,” which, of course, is nonsense. Jesus is the name of a human being - a man. God is a spirit. On the other hand, when the followers of Pastor Russell and Judge Rutherford get into the same mess, they would not think of calling the Father “Jesus,” so they bend over backward the -6-

other way, go clean overboard and make as bad a mess and try to pretend the Father is one God and the Son is another God. This ancient heresy was called “Arianism” and it was discussed in the Council of Nicaea in 325 A.D. The followers of the Watchtower Society have never yet corrected the false teaching, nor have they analyzed it, nor can they discuss it. Men who ignore the lessons of history are condemned to repeat the errors of history. So, we find the New American Standard Version in John 1:18 teaching the ancient Arian heresy of two Gods, an uncreated God - God the Father, and a created God - Jesus Christ. This heresy is called Russellism or Arianism and was supposedly settled at the Council of Nicaea in 325 A.D. Every Generation has its haritics that insist on teaching this false line of doctrine. “Without controversy great is the mystery” of the Tri-Unity. Even though this subject seems to be practically unexplainable, it can be said that we may believe what we cannot explain; we may apprehend what we cannot comprehend. It is clear that the Bible teaches the trinity and unity of God. In the very first sentence of the Bible, “In the beginning God created the heaven and the earth,” the Tri-Unity is suggested in the fact that the name “God” or “Elohim” in the Hebrew is a plural noun, while the verb “created” is a singular verb. Thus we have an intimation that in some mysterious fashion God is three and God is one. The same principle is demonstrated also in Genesis 1:26, where God says, “Let us make man in our image,” etc. This plural pronoun indicates the Tri-Unity; but in the 27th verse we read that God created man in, not “their” but; “his” own image, “In the image of God created he him; male and female created he them.” It is related of a half-witted boy that when he applied for admission to the membership of a certain church and was asked for his confession, he could only say, as he held up his three fingers: “Three in one and one in three, and the one in the middle died for me.” Perhaps that is as profound as any other statement of the Tri-Unity, and it may be as far as any of us could go in defining the wonderful mystery of the Godhead. The Bible makes no attempt to prove the existence of God, but assumes it from the outset (Gen. 1:1). This God is neither an impersonal ‘force’ nor an abstract ‘principle’ but a living ‘person’, and people find true meaning to existence by coming into a living relationship with him (John 17:3). The personal God is revealed somewhat in the physical world. As people observe the physical world, they may conclude that there is an intelligent and powerful God who is the ultimate cause and controller of all things (Acts 17:23-27; Rom. 1:19-20; Heb. 3:4). As they reflect upon their awareness of right and wrong, they may conclude that there is a moral God to whom all rational creatures are answerable (Acts 17:23; Rom. 2:15-16). However, God has not left mankind with only a vague or general knowledge of himself. He has revealed himself more fully through history, and he has recorded that revelation in the Bible (Jer.1:1-3; 2 Peter 1:21). The central truth of that revelation is that there is only one God (Deut. 6:4; Isa. 44:6; Jet 10:10; Mark 12:29; 1 Thes. 1:9; 1 Tim 2:5), though he exists in the form of a trinity (Therefore a “Tri-Unity”). In any study of the character of God, we must bear in mind that God is a unified personality. He is not made up of different parts, nor can he be divided into different parts. Also, he is not simply a person who has certain qualities (e.g. goodness, truth, love, holiness, wisdom) but he is the full expression of these qualities. The Bible’s way of putting this truth into words is to say that God is love, he is light, he is truth (John 14:6; 1 John 1:5; 4:16). 2.1.1- How do I distinguish God the Father from the other persons of the Godhead? We believe that God the Father, being equal to God the Son and God the Holy Spirit, out of His love for His creation, sent His Son Jesus to die for their sins. We believe that God the -7-

Father, being a good, loving, and merciful God is also a God of holiness, justice, truth and righteousness. He, as the other two persons of the Godhead, is sovereign over all things and as a result of that will see His perfect plan for mankind come to His perfect conclusion. (Lev. 19:2; 1 Sam. 2:2, 6-8; 1 Chron. 29:11-12; Psa. 22:3; 47:8; 50:10; 85:10; 111:9; Isa. 6:3; 40:12-20; Matt. 6:13; John 3:16; 4:8; Rom. 3:4, 25-26; 9:15,18; 2 Cor. 1:3; Eph. 2:4, 5; 1 Tim. 1:3; Heb. 4:16; James 1:17; 1 John 1:5; Rev. 4:8). God is an eternal being. God is not subject to the microscopic scrutiny of man. God is the subject of revelation. John 1:18 says, “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.” First John 4:12 says, “No man hath seen God at any time.” The Lord said to Moses in Exodus 33:20, “Thou canst not see my face: for there shall no man see me.” Now, Moses talked to God and had a revelation of Him, but he did not see the Lord’s face directly. Jesus, who is a real man in the Bible, was God’s Son, coming down from heaven to reveal God the Father to sinners. So, when He spoke to Philip in John 14:7-10, Jesus said that He is the revelation of God. He said, “He that hath seen me hath seen the Father.” If GOD is a person, as can be seen through the Scripture; HE must have a personality. Personality, of course, is characterized by a being possessing knowledge, feeling and will power. An idol is devoid of personality, for an idol neither knows, feels, nor responds. Our God is an individual who is living and has definite personality characteristics. God is a person, not an influence or an unseen force or power like electricity. Jeremiah 10:10 says, “But the Lord is the true God, he is the living God....” Acts 14:15 says, “...Turn from these vanities unto the living God.” First Thes. 1:9 says the converts “turned to God from idols to serve the living and true God.” We read in 2 Chronicles 16:9, “...The eyes of the Lord run to and fro throughout the whole earth, to shew himself strong in the behalf of them whose heart is perfect....” The revealed view of GOD is an awesome sight, striking fear in the observer. Attributes are qualities or characteristics of a person or thing. Although general revelation may give us a glimpse of God’s attributes (surely the Creator of the universe is omnipotent), it is not until we come to God’s Word that we understand the character of God as he has revealed it to us. Special revelation is absolutely necessary in order to understand the Creator. These attributes are divided into two major groups – His Natural Attributes (Incommunicable) and His Moral Attributes (Communicable). Natural attributes are the very nature of God’s Being. They are unique to Him and cannot be the characteristics of man either now or in the future. This is sometimes questioned because of 1 John 3:2 (“...but we know that, when he shall appear, we shall be like him; for we shall see him as he is.”). This reference does not refer to His natural attributes but His Moral Attributes (Love, Holiness, mercy, etc.) We can never become like Him in His Natural Attributes (Eternity, omniscience, omnipotence, etc.) (Mormons teach and it is a central doctrine, that men can become gods by obedience to Mormon teachings - Christians are monotheistic and it would be pagan to accept the concept of man becoming a god. Deut. 6:4) Some of the Natural Attributes are: 1- Transcendence - God is above His creation. (Isa. 57:15) 2- Immanence - Although God is above all (transcendence), He has seen fit to be actively involved within His creation. Christ is the example of this attribute (Isa. 57:15; Eph. 4:6). 3- Eternity - God has no beginning nor ending. There is no past, present, nor future with God. He is not limited to time. (Psa. 90:2) 4- Infinity - God has no limitation in space. All of His attributes are without limit. (1 Kings 8:27; Psa. 103:17; 139:7-12; 147:5; Isa. 55:8-9; Jer. 23:24). -8-

5- Immutability - God is not capable of nor susceptible to change; He is unchangeable, invariable, and permanent (Psa. 102:23-27; Isa. 46:9-10; James 1:17). 6- Omniscience - The word means that God is all-knowing. He knows the future as well as the past. He knows all things whether actual or merely possible. He knows things immediately and spontaneously. He knows the thoughts of man better than man knows them himself. (Psa. 139:2; Isa. 40:26; 46:10; Rom. 11:23). 7- Omnipresence - The word means that God is everywhere present in the universe in the whole of His being. It would be incorrect to suggest that God can be divided up in some material way so that only a part of Him is present in each part of the universe. He fills every part of space with His entire being. (Psa. 139:7-10; Jer. 23:23-24; 1 Kings 8:27; 2 Thes. 1:8-9). 8- Omnipotence - The word means that God is all-powerful and is able to do whatever he wills to do. By His power He created the universe and its creatures, He maintains in existence all that He has created, and He determines the events and final end of the universe and its inhabitants. (Gen. 17:1; Job 42:1-2; Jer. 32:17; Matt. 19:26; Rev. 19:6; Col. 1:16-17; 1 John 5:11, 14). God’s Moral Attributes are characteristics of God revealed in His personal interaction with mankind. They include His love, grace, mercy, justice, holiness, righteousness, truth and goodness. These attributes of God are examples of what should be in every man. Although we can never be like God in His natural attributes (omniscience, omnipresence, omnipotence, etc.), we should vstrive to be like Him in His Moral Attributes. (1 John 3:2). Many of the Moral Attributes of God are: 1- Holiness - Holiness is that perfection of God whereby He abhors that which is evil and demands purity. God is separated totally from sin and evil (James 1:13). If we approach God at all, we must come through the merits (or holiness) of Another. (Ex. 15:11, Psa. 22:1-3; Matt. 27:46; Rom. 5:1-2; Rev. 15:4). 2- Justice - Justice is the attribute of God by which He carries out the laws that He has imposed. It has two sides. It is remunerative (rewarding) and retributive (chastising). Since God cannot act contrary to His laws, sin must be punished. God’s justice is satisfied in the death of Christ as the sinner’s substitute. (Hos. 12:6; Micah 6:8). 3- Righteousness - This describes the attribute of God that causes God to always be right. (Gen. 18:25). This wonderful attribute guarantees that He will always keep His promises. (Neh. 9:7-8; Dan. 9:16; 2 Tim. 4:8). 4- Love - Love is the attribute which moves God to communicate His concern for the ultimate welfare of the ones that He loves. Therefore His love moved Him to sacrifice His life for the sake of another. (John 3:16; 15:13; Rom. 8:32). 5- Mercy - Mercy is God’s compassion for the sinner (Rom.5:8) in not giving him what he deserves. (Micah 7:18) In Hebrew the word “Mercy comes from the same root as the word for a mother’s womb. It is the caring for that which is completely helpless. (Micah 6:8). 6- Grace - Grace is the unmerited goodness and love of God for those who have forfeited it (Eph. 1:6-7; 2:7-9; Titus 2:11). Grace is God’s giving us what we do not deserve. 7- Goodness - This attribute of God is revealed in His bountiful dealing with mankind. (Psa. 145:9; Matt. 5:45). 8- Truth - God cannot lie nor tolerate untruth. God could commend Rahab’s faith (Heb. 11:31; James 2:25) but could not commend her lie (Josh. 2:4). Truth can be said to be intellectual purity. (Num. 23:19; 1 Kings 8:56; John 14:6; 17:17). For some long time I have hoped to start the study of the nature of GOD or at least -9-

to get an opportunity to put on paper, those words as could be used to state the joy of knowing HIM who is “altogether lovely”. These words are difficult only in that the vernacular of the human can hardly speak the notes of the supernatural in the manner needed to pass this information to another. In this first attempt at the goal, let us look at HIM through eyes focused on the mark and pray that GOD HIMSELF will direct our ways. HE is the possessor of infinite “power” of which we must avail ourselves or our service toward HIM is vain and useless. HE is full of “wisdom” and HIS ways are past finding out. However it is HIS “goodness” that we must see in the next pages if we hope to see HIM in the cloud and the whirlwind or in the mysteries of the mind of CHRIST. It is HIS “goodness” that will WED the Church to the GROOM -it is HIS “goodness” that wakes the sleeping church member to pray for the world for whom HIS SON died -but; the fruit is in the fact that it is HIS “goodness” that will WOE the sinner to the cross where HE will find room for him though millions have come. 2.1.2- Who is the Son of God? We believe that God the Son, Jesus the Christ, the Messiah, being equal to God the Father and God the Holy Spirit, was born of a virgin named Mary. We believe that the Old Testament Scriptures point to His coming, and that the New Testament Scriptures are the fulfillment of those prophecies. We believe that He is the God-man, being totally God and totally man, having humbled Himself, being conceived by the Holy Spirit through Mary, coming in the flesh to ultimately die on the cross for the sins of all mankind. We believe that three days after His death He physically resurrected from His grave and today is seated at the right hand of the Father. We believe that He will rapture the church before the tribulation period and will come to earth a second time for the purpose of setting up a literal 1000 year kingdom on earth after which He will judge all the living and the dead who never trusted in Him as their Savior. (Gen. 3:15; Psa. 22:1-18; Isa. 7:14-16; 9:6-7; 53:1-12; Dan. 7:13-14; Micah 5:2-5; Matt. 25:31-46; 26:47-28:20; Mark 16:19; Luke 1:26-38; 2:1-7, 21; John 1:1; 10:25-30; 1 Cor. 15:1-8; 1 Thes. 4:13-18; Rev. 1:8, 18; 19:11-21; 20:11-15). Christians worship Christ as the Son of God, who lived as a man to bring God’s message to the world. We also believe he is one with God; he is at once truly human and truly divine. By his preaching and the sacrifice of his death and his Resurrection, he showed humankind how to live rightly and how to find eternal life. The Bible is about Jesus (Luke 24:27,44; John 5:39; Heb. 10:7). The prophets prophesied about Him (Acts 10:43). The Father bore witness of Him (John 5:37, 8:18). The Holy Spirit bore witness of Him (John 15:26). The works Jesus did bore witness of Him (John 5:36, 10:25). The multitudes bore witness of Him (John 12:17). And, Jesus bore witness of Himself (John 14:6, 18:6). By these proofs, Jesus is God in flesh (John 1:1, 14). He is fully God and fully man (Col. 2:9) thus, He has two natures: God and man. He is not half God and half man. He is 100% God and 100% man. He never lost his divinity. He existed in the form of God and when He became a man, He added human nature to Himself (Phil. 2:5-11). Therefore, there is a “union in one person of a full human nature and a full divine nature.”2 Right now in heaven there is a man, Jesus, who is Mediator between us and God the Father (1 Tim. 2:5). Jesus is our advocate with the Father (1 John 2:1). He is our Savior (Titus 2:13). He is our Lord (Rom. 10:9-10). He is not, as some cults teach, an angel who became a man (Jehovah’s Witnesses) or the brother of the devil (Mormonism). He is wholly God and wholly man, the Creator, the Redeemer. He is Jesus. Moses, at God’s direction, smote the rock that the people might drink (Ex. 17:6); the rock was a type of Christ who was smitten (crucified) that all who will may drink of the life -10-

that flows from Him (1 Cor. 10:4; John 4:13-14; 7:37-39). Christ is also that foundation rock and chief cornerstone of the Church (Eph. 2:20); but “the stumbling stone” to the Jews (Rom. 9:32-33); 1 Cor. 1:23), though He will yet be the “headstone” to Israel as a nation (Zec. 4:7). He is that “rock ... cut out, but not by human hands” which struck the feet of the statue (Gentile power) and smashed them (Dan. 3:34). He will be the stone of Matt. 21:44, which will grind the wicked to powder.Christ is in the process of revealing Himself through three methodologies. Christ (Greek Christos, anointed), the Greek form of the Hebrew “Messiah” (Dan. 9:25-26), is the official name of our Lord, as Jesus is His human name (Luke 1:31; 2:21). The name or title “Christ” connects Him with the entire Old Testament foreview (Zec. 12:8) of a coming: PROPHET (Deut. 18:15-19), PRIEST (Psa. 110:4), and KING (2 Sam 7:7-10). As these were typically anointed with oil (1 Kings 19:16; Ex. 29:7; 1 Sam. 16:13), so Jesus was anointed with the Holy Spirit (Matt. 3:16; Mark 1:10-11; Luke 3:21-22; John 1:32-33), thus becoming officially “the Christ”. Hence His full and complete name is the “Lord Jesus Christ”, and thus used... it is the fullest reverence. Jesus the Prophet - Our Lord exercised His prophetic office when He was here on earth, telling forth the message of God. This He did not only by His words, but also by His acts and in His own person. Moses predicted (Deut. 18:15, 17-19), about 1,450 years before the birth of Jesus of Nazareth, that sometime in the future God would raise up for Israel from among their own race a perfect and inerrant Prophet into whose mouth God would put His own words, One who should speak all that commanded Him. Almost fifteen hundred years later, some thirty years after the birth of Jesus of Nazareth, Peter (Acts 3:22-23), after he was filled with the Holy Spirit and therefore qualified to speak God, declared that the prophecy made through Moses had been fulfilled in Jesus of Nazareth. A prophet is one who speaks not his own words but the words he receives from God as he speaks; he is not only one who foretells, but one who forthtells as well. The Lord Jesus Himself claimed that He was such a Prophet (John 7:16; 8:28; 12:49-50; 14:24). Prediction constituted a large part of what the Lord Jesus said as the mouthpiece of God the Father, and among His fulfilled predictions are the following: 1. He predicted His own death and resurrection in the exact manner of their happening (John 2:19; Matt. 16:21; 20:18-19). 2. He predicted a great outward growth of His Kingdom, and simultaneously a thorough corruption of inward life and doctrine, which is seen in the twin parables of the mustard seed and the leaven (Matt. 13:31-33). 3. He predicted the destruction of Jerusalem, describing its character and details forty years before it happened (Matt. 24:1-2; Luke 19:41-44). When Jesus made these predictions, about A.D. 30, there seemed no possibility of their fulfillment; yet they were fulfilled to the very letter when Jerusalem was visited with the siege of agony and destruction by the Romans under Titus in A.D. 70, such as was never visited upon any other city. 4. He predicted the centuries-long subjection of Jerusalem and the Jew to Gentile domination, to be ended only when the times of the Gentiles were fulled (Luke 21:20-24). Over nineteen centuries of history have confirmed the truth and literal accuracy of the first part of this prediction. We are surely on the eve of the fulfillment of the second part, when the times of the Gentiles “shall be fulfilled.” 5. He predicted that the Jews, for centuries scattered over the whole earth and -11-

subjected to terrible persecutions, would preserve their race identity until He should come to deliver them (Matt. 24:34; Mark 13:30; Luke 21:32). In the above three passages the word translated “generation” refers to “race”, meaning the Jewish race. Centuries have passed, but the Jew is still a Jew. 6. He predicted imperishableness for His words, not only among the wrecks of philosophies, religions, kingdoms, and empires, but even in the passing away of heaven and earth (Matt. 24:35). The following are among the unfulfilled predictions of the Lord Jesus: (1.) The most important, He is coming again (John 14:1-3; 1 Thes. 4:16-18). (2.) He predicted that the time of His second coming will be a time when human society is totally absorbed in worldly pursuits, profiteering, pleasure-seeking, and reeking in sin (Luke 17:26-30; 21:35; Matt. 24:44). Surely this is applicable to the present time! (3.) He predicted that the time immediately preceding His coming will be a time when human society is totally unsettled in its politics and business, with its international affairs in utter confusion (Luke 21:25-27). Then He said in verse 28: “And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh.” (4.) He predicted that as a result of His coming, He is to take the reins of government, that all the evils of society are to be corrected, and that there is to be a reign of universal righteousness throughout the world (Matt. 19:2830; 25:31-32, 34, 46). All the brightest and loftiest dreams of the world’s best poets and social philosophers will be more than realized then, when His words find their fulfillment in His own personal return to this earth. “Even so, come, Lord Jesus!” (Rev. 22:20) Jesus the Priest - The Lord Jesus is now exercising His priestly office as He ministers at the right hand of the Majesty on high, making intercession for His people. A true priest, as is evident from the study of both the Old Testament and the New Testament use of the word, is one who represents sinful people before a holy God, one who makes it possible for penitent sinners to stand in God’s holy presence and to have joyous communion with Him. The priest represents God”s people before God and makes communion with God possible in two ways: 1. By making propitiation for their sins (Heb. 2:17). This the Lord Jesus did by the sacrifice on Calvary of Himself, once for all, and by the offering of His shed blood (Heb. 10:12). 2. The priest represents the redeemed people of God before God by interceding for them (Heb. 7:23-25). In two points of much importance our High Priest, Jesus, excels all other priests: (a) they were hindered by death from continuing, whereas Jesus “lives forever” to make intercession; (b) the old Aaronic priesthood was permitted in the Holy of Holies but once a year, while our High Priest, Jesus, is in the true Holy of Holies, heaven itself, forever. (c) The characteristics of our great High Priest are: 1. He is a Priest by divine appointment (Heb. 5:6). 2. He is a perfect Priest in moral character (Heb. 7:26-28). 3. He is a merciful and faithful High Priest (Heb. 2:17). 4. He is a sympathetic High Priest (Heb. 4:14-16). -12-

5. He is an everlasting Priest (Heb. 7:23-25). Jesus, our High Priest, has made perfect atonement for our sins forever. Therefore there is no cloud between God and the believer in Christ, no matter how many or how great the believer’s sins may have been; and He is in God’s presence today, now and forever, to intercede for us. He knows all of Satan’s wiles and can save us from falling to Satan’s prey; He can also take up our case if we do fall. As the apostle John puts it: “And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:” (1 John 2:1) Jesus the King - The Lord Jesus will show Himself at His second coming, not just as King, but in His royal and regal character, “the blessed and only Sovereign, the King of kings and Lord of lords” (1 Tim. 6:15). Now God has a great deal to say in His Book about Jesus the Prophet; He has a great deal to say in His Book about Jesus the Priest; but God has a great deal more to say in His Book about Jesus the King. - Where will He reign? 1. He is to reign on earth (Psa. 72:7-8; Jer. 23:5; Dan. 7:13-14; Rev. 19:11-16). His Kingdom, it is clear, will not be a heavenly kingdom, but an earthly Kingdom heavenly in character, but on the earth; therefore it is called “Kingdom of heaven”, that is, the Kingdom of heavenly character existing on the earth. 2. Jerusalem is to be the center of His reign (Psa. 2:6). Zion is mentioned in the Bible some 150 times, and always refers to Jerusalem; Jerusalem, then, is to be the seat, the throne city, of Jesus the King. 3. The extent of His Kingdom will be the whole earth (Psa. 72:6-11; Isa. 2:2-3; Dan. 7:13-14; Zec. 8:20-23). - When will He reign? His reign will begin when Israel’s sorrows culminate in the Great Tribulation that is coming, and He comes to deliver His people (Rev. 19:11-16; Jer. 23:5-6; Zec. 12:10; 14:1-4, 9). - What will be the character of His reign? 1. His reign will be one of absolute righteousness and justice (Psa. 72:2-7; Isa. 11:9). 2. His reign will be one of universal, everlasting peace (Isa. 2:4; Mic 4:2-3). 3. His reign will be one of universal plenty (Mic 4:4-7). All the utopian dreams will be realized when He is King. 4. His reign will have a special regard for the rights and interests of the poor and oppressed (Psa. 72:2, 4, 12-14). 5. His reign will be worldwide (Psa. 72:6-8). 6. His reign will be one of glory (Psa. 72:17-19). 7. His reign will be everlasting (Dan. 7:13-14; Luke 1:32-33; Rev. 11:15). His millennial reign will terminate with the end of the thousand years, when the great white throne will come into view, and the last enemy, death, will be abolished (1 Cor. 15:26); but of Jesus’ Kingdom there shall be no end (Luke 1:33); “he will reign for ever and ever” (Rev. 11:15). So, then, the eternal reign of the Lord Jesus commences in eternal subordination to the Father “so that God may be all in all” (1 Cor. 15:28); “Even so, come, Lord Jesus!” 2.1.2a- What about the “Incarnation” of Christ? We believe that the Lord Jesus Christ, the only begotten Son of God, being set up from everlasting as the Mediator of the New Covenant, and having engaged to be the Surety of His people, did, in the fulness of time, really and truly assume -13-

human nature, and not before, either in whole or in part. (Prov. 8:23). And we believe that, though He existed form all eternity as the eternal Son of God (John 1:18; Phil. 2:5-8; Heb. 1:5; Heb. 1:8; Heb. 13:8; 2 John 3; Rev. 1:8), the human soul of the Lord Jesus did not exist before it was created and formed in His body by Him who forms the soul of man within him, when that body was conceived under the overshadowing of the Holy Ghost, in the womb of the Virgin Mary. (Isa. 7:14; Matt. 1:23; Luke 1:26-38; John 1:14; Gal. 4:4). And we believe that Christ’s human nature consists of a true body and reasonable soul, both of which, together and at once, the Son of God assumed into union with His Divine Person, when made of a woman and not before (Luke 2:40; Heb. 2:14-17), that this human nature was not sinful, peccable, or mortal (Ps.16:10; Acts 2:27), though capable of death by a voluntary act (John 10:17-18), but essentially and intrinsically pure and holy (Song 5:9-16; Heb. 7:26); and that in it He really suffered, bled, and died, as the Substitute and Surety of His church and people, in their room and stead, and for no others (John 10:15; John 10:26; John 17:9; John 17:13), whereby, together with His holy, spotless life, He fulfilled the law, and satisfied all the claims of justice, as well as made a way for all those blessings which are needful for His people, both for time and eternity. (Heb. 9:22-28). (Incarnation, “In-Flesh-ment”). The word “Incarnation” is what is used to discribe the addition of human nature to the nature of God the Son. It is when God became a man (John 1:1, 14; Rom.8:3; Phil. 2:5-8; 1 Tim.3:16). It was the voluntary act of Jesus to humble Himself so that He might die for our sins (1 Peter 3:18). Thus, Jesus has two natures: Divine and human. This is known as the Hypostatic Union. The doctrine is of vital importance to the Christian. By it we understand the true nature of God, the atonement, forgiveness, grace, etc. It is only God who could pay for sins. Therefore, God became man (John 1:1, 14) to die for our sins (1 Peter 2:24) which is the atonement. Through Jesus we have forgiveness of sins. Since we are saved by grace through faith (Eph. 2:8-9) it is essential that our object of faith be accurate. The doctrine of the incarnation ensures accuracy, the knowledge that God died on the cross to atone for sin and that the God-man (Jesus) is now in heaven as a mediator (1 Tim. 2:5) between us and God. Jesus came to reveal the Father (Matt. 11:27; Luke 10:22), to do His Father’s will (Heb. 10:5-9), to fulfill prophecy (Luke 4:17-21), to reconcile the world to the Father (2 Cor. 5:18-21), and to become our High Priest (Heb. 7:24-28). All of this is accomplished through the incarnation. 2.1.2b What kind of life did Christ live on the Earth? We believe the Eternal SON of GOD became incarnate in the LORD JESUS CHRIST. (John 1:1, 14). Christ is God manifest in the flesh; in His divine nature truly God, in His human nature truly man. The only mediator between God and men, once crucified, He is now risen and glorified, and is our ever present Saviour and Lord. In this way we believe He lived in this human world as man with the powers of God. (Matt. 5:17, Rom. 10:4; 1 Peter 2:2122) The life of the “God-Man” is one of exceptional record. His duel nature is a rich truth that allowed Him to live as man to save mankind. This is called the Hypostatic Union - The union of these two natures is the substantial union of the divine and human natures in the one person of Jesus Christ. This was formally accepted, by the early church, at the Council of Chalcedon in -14-

A.D. 451. (This concept was determined in eternity past (Acts 2:22-23), realized in the events of historical record (“...were eyewitnesses of his majesty.” 2 Peter 1:16) and are effective through present proofs (“...who hath blessed us with all spiritual blessings in heavenly places in Christ” Eph. 1:3; 2:6; 3:10). The matter of our salvation is Christ, in whom alone we are endued with spiritual blessing; even unto salvation.). This council taught that Jesus is both human and divine. “The Word became flesh” means that he became human. By doing so, Christ became: (1) the perfect teacher - in Jesus’ life we see how God thinks and, therefore, how we should think (Phil. 2:5-11) (2) the perfect example - as a model of what we are to become, he shows us how to live and gives us the power to live that way (1 Peter 2:21) (3) the perfect sacrifice - Jesus came as a sacrifice for all sins, and his death satisfied God’s requirements for the removal of sin (Col. 1:1523). 2.1.2c - Did our Lord Jesus Christ ever sin? We believe that Christ possessed a feature of “Impeccability” - Christ’s Sinlessness. (Luke 23:47; Heb. 7:26; 4:15; 1 Peter 2:22; 1 John 3:5). Christ alone was without sin (2 Cor. 5:21). It is a clear gone truth that no other man is without sin. (“For there is not a just man upon earth, that doeth good, and sinneth not.” Eccl. 7:20). The argument of the Impeccability of Christ is a mighty debate. There are two terms used in this debate: Peccability: The view that Christ could have sinned is termed peccability from a Latin word, pecare, “to sin;” Peccability means, “able to sin.” The view that Christ could not have sinned is designated impeccability, “not able to sin.” Among evangelicals the issue is not whether or not Christ sinned; all evangelicals affirm His sinlessness. The question is, could Christ have sinned? Impeccability: Christ was genuinely tempted and in all points as we are (as in the temptation with Satan), but without any possibility of actually sinning (James 1:13). He was not able to sin, but this does not mean merely that Christ was able not to sin which implies that He might have been able to sin. (“Known unto God are all his works from the beginning of the world.” Acts 15:18). Those who hold to the peccability of Christ do so on the basis of Heb. 4:15. They object claiming that if Christ was unable to sin, He could not have been tempted genuinely and therefore could not be a sympathetic High Priest (Heb. 4:15). The weakness of this view is that it does not sufficiently consider the total person of Christ as the God-Man Savior, true humanity and undiminished deity in one person. The answer to this question revolves around the fact of the two natures of Christ. This is called the Hypostatic Union. This is the union of the two natures (Divine and human) in the person of Jesus. Jesus is God in flesh (John 1:1,14; Col. 2:9; John 8:58; 10:30-34; Heb. 1:8). He is fully God and fully man (Col. 2:9); thus, He has two natures: God and man. He is not half God and half man. He is 100% God and 100% man. He never lost his divinity.1) He continued to exist as God when He became a man and added human nature to Himself (Phil. 2:5-11). -15-

Therefore, there is a “union in one person of a full human nature and a full divine nature.” 2) Right now in heaven there is a man, Jesus, who is our Mediator between us and God the Father (1 Tim. 2:5). If he had been just a sinless man, then his destiny would have been that of Adam and all the rest of humanity, but due to the fact He was also God who cannot sin as absolute holiness and infinite righteousness, the possibility is simply not there. The Fact of Christ’s Sinlessness: (1) Hebrews 4:15 reads, “For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.” (2) In addition Peter spoke of Him as a lamb unblemished and spotless (“But with the precious blood of Christ, as of a lamb without blemish and without spot” 1 Peter 1:19). (3) Paul wrote in 2 Cor. 5:21 that “For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.” Though Jesus was tempted to sin many times, However committed no sin. His enemies tried to trap Him and cause Him to sin, but they were not successful. Jesus was the only perfect man who ever lived. As a sinless substitute he suffered for our sins, that our sins might thus be atoned for, the law satisfied, and we be forgiven and accounted righteous. Since we die with Christ, in him we pay the penalty, and are justified. (“For in him we live, and move, and have our being...” Acts 17:28) (4) And in Hebrews 7:22-28 emphasis is made on the perfection of Christ’s ministry and sacrifice based on His eternal person and holy sacrifice as our sinless substitute. Here the statement is made: “For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; 27 Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people’s: for this he did once, when he offered up himself. 28 For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore.” (vss. 26-28) Christ was clearly sinless, was without a sinful nature, and was genuinely tempted, but the issue is: could He have sinned? Some argue that if it was impossible for Christ to have sinned, then how could he have genuinely been tempted so that He could truly sympathize with our temptations? The reality of testing does not lie in the moral nature of the one tested, and the possibility of sympathizing does not depend on a one-to-one correspondence in the problems faced. Interestingly, the word temptation is also used of both God the Father and the Holy Spirit (Acts 15:10; 1 Cor. 10:9; Heb. 3:9 and Acts 5:9), but no one would ever say the Father and Holy Spirit could have sinned. As man, Christ was peccable, therefore tempted; but as God, He was impeccable, the sinless Saviour. Though Christ had two -16-

natures, he was one person and could not divorce Himself of His deity. Wherever He went and whatever He did, both natures were present. Therefore, since from the divine side Christ was immutable or unchangeable (Heb. 13:8), omnipotent (Matt. 28:18), and omniscient (John 2:25), it was impossible for Him to sin as God (Jam. 1:13) though He could be genuinely tempted as man. Results: (1) Testing demonstrated the sinlessness of Christ. The purpose of the temptation was not to see if Christ could sin, but to show that He could not and did not sin. His temptation showed what a unique Savior He was and that He was qualified to pay the penalty for all the world. (2) Testing made Him sensitive to the pressure of testings or temptation and thus a sympathizing High Priest. (3) Testing demonstrated that He is perfect example for us of victory over the most difficult kinds of tests. The Scripture states: “For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings.” Heb. 2:10). It was not that Christ had been morally or spiritually imperfect, but his incarnation was completed (perfected) when he experienced human suffering. He identified with us on the deepest level of anguish, and so became qualified to pay the price for our sinful imperfection so that He could become a sympathetic High Priest. Christ was genuinely tempted and in all points as we are (as in the temptation with Satan), but without any possibility of actually sinning (“Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man:” James 1:13). He was not able to sin, but this does not mean merely that Christ was able not to sin which implies that He might have been able to sin. There is no thought of imperfection in the use of the word “perfect” in Hebrews in connection with the person and work of Christ. Rather, the point is through Christ’s person as the God-man Savior and through His temptations (which proved Him sinless), and through His sufferings and the offering of Himself as the perfect God-man Savior (true humanity and undiminished deity) He became the perfect solution and sacrifice for sin. 1 John 3:5 reads, “...and in Him there is no sin.” 2.1.2d - How could the Son of God suffer? We believe that the suffering of Christ was for the redemption of the fallen race of mankind. (John 1:14; Rom. 8:3; Gal. 4:4; Phil. 2:7-8; Heb. 2:14, 17; 4:15) He could suffer because of His “duel-nature.” The God-nature endured - the Man-nature suffered. Jesus suffered on the cross and died in our place. Thus, His death was “vicarious” in that it was in the place of others. It -17-

pictures one throwing his body over another to take the punishment in himself. Jesus did this for lost humanity. On the cross He endured in Himself the whole of God’s wrath against sin. His death was voluntary, no man took His life from Him, He gave it freely. (1) John the Baptist testified of this Lamb who would take away the sins of the world (John 1:29). (2) Paul says Christ died for the ungodly (Rom. 5:6). (3) Where the Law failed to free us from sin and death, Jesus succeeded (Rom. 8:3). (4) Jesus gave Himself a ransom for us (1 Tim. 2:5-6). (5) Jesus gave Himself for us that we might be His people (Titus 3:14). (6) Jesus made the one and eternal sacrifice that is good for all eternity (Heb. 7:27). 2.1.2e- For whom did Christ Obey and Suffer? We believe that Christ did this for the ones given Him by the Father in Eternity past. (Isa. 53:8; Matt. 1:21; John 10:11,15-16, 26-29; 17:6, 9 12; Heb. 2:13) He obeyed the Father and suffered the cross (Heb. 12:2) on behalf of sinners. The “obedience” of Christ is directly mentioned but 3 times in the New Testament, although many other passages describe or allude to it. These three are: A) “For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.” (Rom. 5:19); B) “And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.” (Phil. 2:8); and C) “Though he were a Son, yet learned he obedience by the things which he suffered;” (Heb. 5:8). In 2 Cor. 10:5, the phrase signifies an attitude toward Christ: “and bringing into captivity every thought to the obedience of Christ;” These passages are: 1. As an Element of Conduct and Character: His subjection to His parents (Luke 2:51) was a necessary manifestation of His loving and sinless character, and of His disposition and power to do the right in any situation. His obedience to the moral law in every particular is asserted by the New Testament writers: “without sin” (Heb. 4:15); “who knew no sin” (2 Cor. 5:21); “holy, harmless, undefiled, separate from sinners,” (Heb. 7:26), etc.; and is affirmed by Himself: “Which of you convinceth me of sin?” (John 8:46); and implicitly conceded by His enemies, since no shadow of accusation against His character appears. Of His ready, loving, joyful, exact and eager obedience to the Father, we will mention later, but it was His central and most outstanding characteristic, filial at its highest reach (expressing His sonship) and limitless, “unto death.” His usually submissive and law-abiding attitude toward the authorities and the great movements and religious requirements of His day was a part of His loyalty to God, and of the strategy of His campaign, the action of the one who would set an example and wield an influence, as at His baptism: “...for thus it becometh us to fulfil all righteousness...” (Matt. 3:15); the synagogue worship (Luke 4:16, “...as his custom was...”); the incident of the tribute money: “...Then are the children free. Notwithstanding, lest we should offend them,...” etc. (Matt. 17:24-27). Early, however, the necessities of His mission as Son of God and institutor of the new dispensation obliged Him frequently to display a judicial antagonism to -18-

current prescription and an authoritative superiority to the rulers; and even to important details of the Law, that would, in most eyes, mark Him as insurgent, and did culminate in the cross, but was the sublimest obedience to the Father, whose authority alone He, as full-grown man, and Son of man, could recognize. 2. Its Christological Bearing: Two Scriptural statements raise an important question as to the inner experience of Jesus. Heb. 5:8 states that “Though he were a Son, yet learned he obedience by the things which he suffered”; Phil. 2:6, 8: Existing in the form of God he "...humbled himself, and became obedient unto death, even the death of the cross.” As Son of God, His will was never out of accord with the Father’s will. How then was it necessary to, or could He, learn obedience, or become obedient? The same question in another form arises from another part of the passage in Heb. 5:9: “And being made perfect, he became the author of eternal salvation unto all them that obey him;”; also Heb. 2:10: “For it became him,...to make the captain of their salvation perfect through sufferings.” How and why should the perfect be made perfect? Gethsemane, with which, indeed, Heb. 5:8 is directly related, presents the same problem. It finds its solution in the conditions of the Redeemer’s work and life on earth in the light of His true humanity. Both in His eternal essence and in His human existence, obedience to His Father was His dominant principle, so declared through the prophet-psalmist before His birth: Heb. 10:7 (Psa. 40:7), “...Lo, I come (in the volume of the book it is written of me,) to do thy will, O God.” It was His law of life: "I do nothing of myself; but as my Father hath taught me, I speak these things...for I do always those things that please him." (John 8:28-29); “I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.” (John 5:30). It was the indispensable process of His activity as the “image of the invisible God,” the expression of the Deity in terms of the eternal and the human. He could be a perfect revelation only by the perfect correspondence in every detail, of will, word and work with the Father’s will (John 5:19). Obedience was also His life nourishment and satisfaction (John 4:34). It was the guiding principle which directed the details of His work: “No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.” (John 10:18); “The Father that sent me, he hath given me a commandment, what I should say, and what I should speak” (John 12:49; compare John 14:31, etc.). But in the Incarnation this essential and filial obedience must find expression in human forms according to human demands. As true man, obedient disposition on His part must meet the test of voluntary choice under all conditions, culminating in that which was supremely hard, and at the limit which should reveal its perfection of extent and strength. It must become hardened and confirmed, through a definite obedient act, into obedient human character. The patriot must become the veteran. The Son, obedient on the throne, must exercise the practical virtue of obedience on earth. Gethsemane was the culmination of this process, when in full view of the awful, shameful, horrifying meaning of -19-

Calvary, the obedient disposition was crowned, and the obedient Divinehuman life reached its highest manifestation: “Nevertheless, not my will, but thine, be done.” The process was necessary for His complete humanity, in which He was “made perfect,” complete, by suffering. It was also necessary for His perfection as example and sympathetic High Priest. He must fight the human battles under the human conditions. Having translated obedient aspiration and disposition into obedient action in the face of, and in suffering unto, death, even the death of the cross, He is able to lead the procession of obedient sons of God through every possible trial and surrender. Without this testing of His obedience He could have had the sympathy of clear and accurate knowledge, for He “knew what was in man.” However, He would have lacked the sympathy of a kindred experience. Lacking this, He would have been for us, and perhaps also in Himself, but an imperfect “captain of our salvation,” certainly no “file leader” going before us in the very paths we have to tread, and tempted in all points like as we are, yet without sin. It may be worth noting that He “learned obedience” and was “made perfect” by suffering. 3. In Its Soteriological Bearings: In Rom. 5:19, in the series of contrasts between sin and salvation (“Not as the trespass, so also is the free gift”), we are told: “For as through the one man’s disobedience the many were made sinners, even so through the obedience of the one shall the many be made righteous.” Interpreters and theologians, especially the latter, differ as to whether “obedience” here refers to the specific and supreme act of obedience on the cross, or to the sum total of Christ’s incarnate obedience through His whole life; and they have made the distinction between His “passive obedience,” yielded on the cross, and His “active obedience” in carrying out without a flaw the Father’s will at all times. This distinction is hardly tenable, as the whole Scriptural representation, especially His own, is that He was never more intensely active than in His death: “I have a baptism to be baptized with; and how am I straitened till it be accomplished” (Luke 12:50); “I lay down my life, that I may take it again. No one taketh it away from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again” (John 10:17-18). “Who through the eternal Spirit offered himself without blemish unto God” (Heb. 9:14), indicates the active obedience of one who was both priest and sacrifice. As to the question whether it was the total obedience of Christ, or His death on the cross, that constituted the atonement, and the kindred question whether it was not the spirit of obedience in the act of death, rather than the act itself, that furnished the value of His redemptive work, it might conceivably, though improbably, be said that “the one act of righteousness” through which “the free gift came” was His whole life considered as one act. But these ideas are out of line with the unmistakable trend of Scripture, which everywhere lays principal stress on the death of Christ itself; it is the center and soul of the two ordinances, baptism and the Lord’s Supper; it holds first place in the Gospels, not as obedience, but as redemptive suffering and death; it is unmistakably put forth in this light by Christ Himself in His few references to His death: “ransom,” “my blood,” etc. Paul’s teaching -20-

everywhere emphasizes the death, and in but two places the obedience; Peter indeed speaks of Christ as an ensample, but leaves as his characteristic thought that Christ “suffered for sins once .... put to death in the flesh” (1 Peter 3:18). In Hebrews the center and significance of Christ’s whole work is that He “put away sin by the sacrifice of himself” (1 Peter 9:26); while John in many places emphasizes the death as atonement: “Unto him that .... loosed us from our sins by his blood” (Rev. 1:5), and elsewhere. The Scripture teaching is that “God set (him) forth to be a propitiation, through faith, in his blood” (Rom. 3:25). His lifelong obedience enters in chiefly as making and marking Him the “Lamb without blemish and without spot,” who alone could be the atoning sacrifice. If it enters further, it is as the preparation and anticipation of that death, His life so dominated and suffused with the consciousness of the coming sacrifice that it becomes really a part of the death. His obedience at the time of His death could not have been atonement, for it had always existed and had not atoned; but it was the obedience that turned the possibility of atonement into the fact of atonement. He obediently offered up, not His obedience, but Himself. He is set forth as propitiation, not in His obedience, but in His blood, His death, borne as the penalty of sin, in His own body on the tree. The distinction is not one of mere academic theological interest. It involves the whole question of the substitutionary and propitiatory in Christ’s redemptive work, which is central, vital and formative, shaping the entire conception of Christianity. The blessed and helpful part which our Lord’s complete and loving obedience plays in the working out of Christian character, by His example and inspiration, must not be underestimated, nor its meaning as indicating the quality of the life which is imparted to the soul which accepts for itself His mediatorial death. These bring the consummation and crown of salvation; they are not its channel, or instrument, or price. He subjected himself to the law of God, and wholly obeyed it, Heb. 10:7, 9. It was a characteristic of the Redeemer that he yielded perfect obedience to the will of God. Should it be said that, if he was God himself, he must have been himself the lawgiver, we may reply, that this rendered his obedience the more wonderful and the more meritorious. If a monarch should, for an important purpose, place himself in a position to obey his own laws, nothing could show in a more striking manner their importance in his view. The highest honour that has been shown to the law of God on earth was, that it was perfectly observed by him who made the law - the great Mediator. 2.1.2f- What kind of death did Christ die? We believe that Christ died for sinners. (Psa. 22, Isa. 53). All four Gospel Records the Death of Jesus, Matt. 27:34-53; Mark 15:23-38; Luke 23:27-49; John 19:16-30) The death of the cross is a unique death. (Heb. 10:4-10). The death of Christ is the single securing cause of all the blessings believers enjoy on earth. But specially it is the procuring cause of the actual salvation of all his people, together with all the means that connected unto His death. It does not make their salvation merely possible, but certain (Matt. 18:11; Rom. 5:10; 8:32-35; 2 Cor. 5:21; Gal. 1:4; 3:13; Eph. 1:7; 2:16). -21-

I- Validated Death (Deut. 21:23; Psa. 22:16) - Spoken of in the forecast of the prophets and the words of the patriarchs, Christ’s death was validated by the events that bought our redemption. It was not a death such as a servant might die by crossing a stream, or by falling among robbers, or by being worn out by toil; it was not such as the soldier meets when he is suddenly cut down covered with glory as he falls; it was the long, lingering, painful, humiliating death of the cross. II- Voluntary Death (John 10:18; 12:28-32; 14:31; Titus 2:14) - His death was in accordance with the will of the Father. Many might be willing to obey if the death that was suffered was regarded as glorious; but when it is ignominious, and of the most degrading character, and the most torturing that human ingenuity can invent, then the whole character of the obedience is changed. Yet this was the obedience the Lord Jesus exhibited; and it was in this way that his remarkable readiness to suffer was shown. III- Vicarious Death (Gal. 3:13, 1 Peter 2:24; 3:18) - The death of Christ was not for his own sins (which were none) but for ours, and according to his Father’s decree (God’s everlasting foreknowledge and determinate counsel. Acts 2:23). There is a sure reference, here, undoubtedly, to Isa. 53:4 and 12. As this cannot mean that Christ so took upon himself the sins of men as to become himself a sinner, it must mean that he put himself in the place of sinners, and bore that which those sins deserved; that is, that he endured in his own person that which, if it had been inflicted on the sinner himself, would have been a proper expression of the Divine judgement against sin. (2 Cor. 5:21). He was treated as if he had been a sinner, in order that we might be treated as if we had not sinned; that is, as if we were righteous. There is no other way in which we can conceive that one bears the sins of another. These sins cannot be literally transferred to another; and all that can be meant is, that he should take the consequences on himself, and suffer as if he had committed the transgressions himself. (“I owed a debt I could not pay, He payed a debt He did not owe...”) IV- Valued Death (Heb. 12:2; 1 Peter 1:18-20) - The redemption of a soul, which is of more value than a world, requires a greater price than gold and silver; and those who have the largest share of gold and silver, can neither redeem their own souls with it, nor the souls of others. The soul is immortal and incorruptible, but these are corruptible things, which may be cankered, or wear away, and perish with use. Therefore, seeing redemption is not obtained by anything corruptible, nothing corrupt in principle, or practice should be indulged. The allusion is to the redemption of the people of Israel, and of the firstborn, by shekels (Ex. 30:12). Gold and silver do not mean pieces of gold and silver, but gold and silver coined; for only by such could redemption of anything be obtained but these are insufficient for the redemption of the soul; which is a deliverance from the slavery of sin, the bondage, curse, and condemnation of the law, the captivity of Satan, and from a state of poverty, having been deep in debt, and sold under sin. There are many passages in the New Testament which represent Christ’s sufferings under the idea of a ransom or price, and the result -22-

secured is a purchase or redemption (Acts 20:28; 1 Cor. 6:19-20; Gal. 3:13; 4:4-5; Eph. 1:7; Col. 1:14; 1 Tim. 2:5-6; Titus 2:14; Heb. 9:12; 1 Peter 1:18-19; Rev. 5:9). The idea running through all these texts is that of payment made for our redemption. The debt against us is not viewed as simply cancelled, but is fully paid. Christ’s blood or life, which he surrendered for them, is the “ransom” by which the deliverance of his people is secured. The value of the death is seen as the plain doctrine of Scripture: “Christ saves us neither by the mere exercise of power, nor by his doctrine, nor by his example, nor by the moral influence which he exerted, nor by any subjective influence on his people, whether natural or mystical, but as a satisfaction to divine justice, as an expiation for sin, and as a ransom from the curse and authority of the law, thus reconciling us to God by making it consistent with his perfection to exercise mercy toward sinners” (quotation taken from C. Hodge’s Systematic Theology). 2.1.2g- There are several ideas put forward to explain away the ressurection of Christ. What about the body that they saw go out of sight into the clouds and unto the right hand of the Father? We believe that the glorified body of the Lord Jesus Christ is the same flesh and bones now in heaven as that which hung upon the cross. (1 Cor. 15:16; 1 Cor. 15:20; Luke 24:39; Acts 1:9; Acts 1:11). Christ’s Resurrection was the act by which Jesus Christ, of His own will, came back to life bodily after His death and burial. (Psa. 16:8-11; Acts 2:24-31). Resurrection means to be raised from the dead (John 5:28,29). The word is used in different contexts in the Bible. Lazarus was raised from the dead (John 11:43). This is a resurrection, but it is not part of the resurrection that occurs when we receive our new bodies when Christ returns (1 Thess. 4:13-18), on the last day (John 6:39-44) when the last trumpet is blown (1 Cor. 15:51-55). Lazarus died again. The resurrection of Jesus is promissory in that as we know He was raised, so we will be raised also. In that context, Jesus is the only one who has received a resurrected body. That is why He is called the first-fruit from the dead (1 Cor. 15:20-23). We will receive our bodies either at the rapture or when Jesus returns to earth. The resurrected body is not subject to death or sin. We know very little about it except what was manifested by Jesus after His resurrection; namely, that He was able to move about as He desired - in and out of rooms without the use of doors. Other than that, the rest is conjecture. (See 1 Cor. 15). 2.1.3 - Is the Holy Spirit also God and what does He do? We believe that the Holy Spirit has a specific ministry during the Church age. Being equal to God the Father and God the Son, God the Holy Spirit’s main emphasis is that of bringing glory to Jesus Christ and not to Himself as many emphasize and practice. We believe that He is also involved in convicting the world of sin, righteousness, and judgment through which He brings people into a relationship with Jesus Christ. To do this the Holy Spirit regenerates, indwells, seals and baptizes them at conversion. The Holy Spirit then teaches, fills, intercedes for, guides, convicts and comforts believers during their life on earth. (John 3:3-16; 14:16-17, 26; 15:26; 16:811,14; Acts 9:31; 13:4; Rom. 6:1-10; 8:14, 26; 1 Cor. 2:12; 3:16; 6:19; 12:13; 2 Cor. -23-

1:22; Gal. 5:16-25; Eph. 1:13-14, 22-23; 4:3; 5:18-21, 23; Titus 3:5; 1 John 2:27). The Holy Spirit is said to be the third Person of the Godhead. His personality is proved (1) from the fact that the attributes of personality, as intelligence and volition, are ascribed to him (John 14:17, 26; 15:26; 1 Cor. 2:10, 11; 12:11). He reproves, helps, glorifies, intercedes (John 16:7-13; Rom. 8:26). (2) He executes the offices peculiar only to a person. The very nature of these offices involves personal distinction (Luke 12:12; Acts 5:32; 15:28; 16:6; 28:25; 1 Cor. 2:13; Heb. 2:4; 3:7; 2 Peter 1:21). His divinity is established (1) from the fact that the names of God are ascribed to him (Ex. 17:7; Psa. 95:7; comp. Heb. 3:7-11); and (2) that divine attributes are also ascribed to him, omnipresence (Psa. 139:7; Eph. 2:17, 18; 1 Cor. 12:13); omniscience (1 Cor. 2:10, 11); omnipotence (Luke 1:35; Rom. 8:11); eternity (Heb. 9:4). (3) Creation is ascribed to him (Gen. 1:2; Job 26:13; Psa. 104:30), and the working of miracles (Matt. 12:28; 1 Cor. 12:9-11). (4) Worship is required and ascribed to him (Isa. 6:3; Acts 28:25; Rom. 9:1; Rev. 1:4; Matt. 28:19). 2.2- How does mankind fit into the eternal purpose of God? We believe in the everlasting and unchangeable love of God (Jer. 31:3); and that before the foundation of the world the Father did elect a certain number of the human race unto everlasting salvation, whom He did predestinate unto the adoption of children by Jesus Christ to Himself, according to the good pleasure of His will (Gal. 4:5; Eph. 1:3-14; 1 Thes. 5:9; 2 Thes. 2:13; 2 Tim. 1:9; 1 John 3:1; 1 Peter 1:2; 1 Peter 2:9); and we believe that in fulfilling this gracious design, He did make a covenant of grace and peace with the Son and with the Holy Ghost on behalf of those persons thus chosen (2 Sam. 23:5; John 1:17), and that in this covenant the Son was appointed a Saviour, and all spiritual blessings provided for the elect, and also that their persons, with all the grace and glory designed for them, were put into the hands of the Son as their Covenant Head, and made His care and charge. (Psa. 111:8-9; Isa. 42:6; Isa. 54:10; Isa. 55:4; Jer. 31:3; John 6:37; John 17:2; Acts 4:12; Rom. 8:29-30; Eph. 1:3; Eph. 2:13; Heb. 2:13; Heb. 6:17-18; Heb. 8:8-9). The Purpose of God has been established in eternity past. (Rom. 9:11; Eph. 1:11): The word “purpose” seems to be an equivalent of the word “decree” as used in regard to man’s relation to eternity. More correctly stated, purpose softens the word “decree” and refers back to the cause of the decree as lodged in an intelligent design and forward to an aim consistent with the character of God. The Decrees of God are often left out of our preaching and our doctrinal statements. The Purpose or decree of God is his eternal, unchangeable, holy, wise, and sovereign purpose, comprehending at once all things that ever were or will be in their causes, conditions, successions, and relations, and determining their certain fruition. The several contents of this one eternal purpose are, because of the limitation of our faculties, necessarily conceived of by us in partial aspects, and in logical relations, and are therefore styled “Decrees.” The decree being the act of an infinite, absolute, eternal, unchangeable, and sovereign Person, comprehending a plan including all his works of all kinds, great and small, from the beginning of creation to an unending eternity; ends as well as means, causes as well as effects, conditions and instrumentalities as well as the events which depend upon them, must be incomprehensible by the finite intellect of man. The decrees are eternal (Acts 15:18; Eph. 1:4; 2 Thes. 2:13), unchangeable (Psa. 33:11; Isa. 46:9), and comprehend all things that come to pass (Eph. 1:11; Matt. 10:29-30; Eph. 2:10; Acts 2:23; 4:27-28; Psa. 17:13-14). The Purpose of God (decrees) is (1) efficacious, as they respect those events he has determined to bring about by his own immediate agency; or (2) permissive, as they respect -24-

those events he has determined that free agents shall be permitted by him to effect. This doctrine ought to produce in our minds humility, in view of the infinite greatness and sovereignty of God, and of the dependence of man; confidence and implicit reliance upon wisdom, righteousness, goodness, and immutability of God’s purpose. God’s “decree” is a theological term for the comprehensive plan for the world and its history which God sovereignly established in eternity. Paul refers to “the plan of him who works out everything in conformity with his will” (Eph. 1:11). The Westminster Shorter Catechism provides this classic definition: “The decrees of God are his eternal purpose, according to the counsel of his will, whereby, for his own glory, he hath foreordained whatsoever comes to pass” (Q.7). There are analogies between God’s decree and the decrees of human rulers, but important differences exist. Theologians distinguish God’s will of decree from the will of precept; a closer parallel exists between God’s will of precept and human decrees. The will of precept refers to the commands and laws that God sets for his creatures, commands which call for obedience but which are often transgressed. The will of decree, on the other hand, refers to the eternal, all-comprehensive, unchangeable, and efficacious plan of God which is carried out in history. Some scriptural examples of human decrees are Darius’s order to worship the image (Dan. 6:7-12), Cyprus’s command to rebuild the temple (Ezra 5:13), and Caesar’s decree for a census (Luke 2:1; cf. Acts 17:7). “Decree” (dogma in the Greek NT) is also used for the decisions of the Jerusalem Council (Acts 16:4) as well as for various Jewish legal regulations, ordinances, or rules (Eph. 2:15; Col. 2:14-15). Similar terms are used for God’s decree against Nebuchadnezzar (Dan. 4:24), for his decree concerning rain and the sea (Job 28:26; Prov. 8:29), and for his laws governing human life (e.g., Ps. 119:5, 8, 12). There are also instances where God’s decree refers to his regulations issued in history (Exod. 15:25; Rom. 1:32). Sometimes it is difficult to distinguish a decree that is the historical revelation of part of God’s eternal plan from a regulation or order of God’s in history that does not specifically refer to the eternal decree (see Ps. 2:7). The theological discussion of God’s decree is generally restricted to the eternal plan established before the creation of the world. In contrast to every human ruler, God has always existed. He existed before he created the world, and his decree or eternal plan was established before the creation; the elect were chosen “before the creation of the world” (Eph. 1:4; cf. Heb. 4:3; I Peter 1:20; II Tim. 1:9; I Cor. 2:7; Eph. 3:11). The relation of eternity and time, of divine sovereignty and human responsibility, makes human understanding of God’s eternal decree very difficult. Several important distinctions are helpful. The decree is not eternal in exactly the same sense that God is eternal in exactly the same sense that God is eternal. The decree results from the free, sovereign will of God; it must be distinguished therefore from the necessary acts of God within the divine Trinity. The decree of God must also be distinguished from its execution in history. The decree to create is not the actual creation of the world “in the beginning” (Gen. 1:1). The decree to send Jesus Christ is not carried out until Jesus was born of Mary in the days of Caesar Augustus (Luke 2:1-7). Another important distinction arises when human agents are used in carrying out God’s decree. Some decreed events occur by God’s direct agency, as creation, regeneration, and the first and second comings of Jesus Christ. Other decreed events are carried out in history through human agency; sometimes this occurs through obedient human agents who live according to God’s law, the will of precept, but sometimes the decree is fulfilled through sinful, disobedient human action, as in the crucifixion of Jesus Christ. The complex issues involved in the relation of divine sovereignty and human responsibility or irresponsibility in carrying out the eternal decree become clearer when one -25-

examines scriptural references to the crucifixion of Jesus Christ. The eternal, divine decree clearly lies behind the cross of Christ. Before his death Jesus indicated that “the Son of man will go as it has been decreed” (Luke 22:22), and Peter told his Pentecost audience that Jesus of Nazareth “was handed over to you by God’s set purpose [boule] and foreknowledge [prognosei]” (Acts 2:23). A little later a group of believers confess in their prayer that the crucifiers “did what your power and will decided beforehand should happen” (Acts 4:27-28; “the determinate counsel and foreknowledge of God,” Acts 2:23). Yet the crucifixion was the most heinous crime of human history; the crucifiers transgressed God’s commandments, his will of precept. Each of the three passages just mentioned also refers to the sin of those taking part in the crucifixion: Judas, Herod, Pilate, the Gentiles, and Israel. The crucifixion was part of God’s eternal decree, and sinful human action was involved; but the guilt of such action is not minimized even when it functions as means to effectuate God’s decree. Reflection on this crucial event of redemptive history is helpful since so many of the complex issues involved in understanding the relations of God’s decree and human history are involved. Scriptural references to God’s decree are generally set forth in concrete relation to historical situations for the purpose of promoting comfort, security, assurance, and trust. In the words of the psalmist, “The Lord foils the plans of the nations” and “thwarts the purposes of the peoples”; but “the plans of the Lord stand firm forever, the purposes of his heart through all generations” (Ps. 33:10-11). Again, “Many are the plans in a man’s heart, but it is the Lord’s purpose that prevails” (Prov. 19:21). The eternal decree of God also provides the explanation of predictive prophecy. The decree of God is largely secret and unrevealed; the crucifiers had no awareness of God’s decree. Prophecy, however, reveals key features of God’s eternal plan. The first such prophecy was the promise of a deliverer from the seed of the woman (Gen. 3:15), which runs like a golden thread through the entire Scripture. Isaiah frequently refers to God’s decree and contrasts Yahweh with the idols; he makes “known the end from the beginning, from ancient times, what is still to come,” and his “purpose will stand” (Isa. 14: 24-27). Part of God’s decree, not yet carried out in history but revealed by prophecy, provides the basis for the Christian’s hope for the second coming of Jesus Christ in glory, for the consummation of God’s kingdom, and for life everlasting in the new heaven and the new earth. The doctrine of God’s eternal decree receives consideration primarily in Augustinian, Reformed theology along with the doctrines of God’s sovereignty and predestination. Pelagian and liberal theology deny this doctrine as inconsistent with human freedom and meaningful history. Semi-Pelagian and Arminian theologies restrict God’s decree to foreknowledge of future events and compromise it by way of human initiative and cooperation. The traditional objections to the doctrine of an eternal decree are that it is inconsistent with human responsibility, makes history meaningless, and makes God the author of sin. The distinctions referred to above and the illustration of Christ’s crucifixion provide an answer to such objections. Failure to distinguish the will of decree and the complex ways of its execution, may lead to fatalistic or deterministic concepts of God’s decree. Then humans are considered robots and history is viewed as a programmed computer or a prerecorded sightsound project. The meaningfulness of history is promoted, at least in part, by the secret, unrevealed nature of God’s decree and his demand that our lives be governed by his revealed commands. Even though Adam’s fall and Christ’s crucifixion were included in God’s decree; this did not force the outcome. Humans acted freely but irresponsibly; they did precisely what God commanded them not to do.

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2.3 What is a covenant? A Covenant is an agreement between two parties. The agreement, according to Ancient Near East custom, consists of five parts: 1) Identification of parties, 2) Historical protocol called for the deed’s establishing the worthiness of the dominant party is to be required, 3) Conditions of the agreement were established, 4) Rewards and punishments in regard to keeping the conditions, and 5) Disposition of the documents where each party receives a copy of the agreement (e.g. the two tablets of stone of the 10 Commandments). (1 Sam. 18:3; Matt: 26:14-15). Ultimately, the covenants made by God with man were to result in our benefit. All other covenants were covenants of works except the covenant of Grace. We receive eternal blessings from the covenant of grace. (For further study, see Gen. 2:16, 17; 9:1-17; 15:18; 26:3-5; Gal. 3:16-18; Luke 1:68-79; Heb. 13:20). The Bible speaks of five specific covenants. These are entered into by the adherents and the maker of the covenants. These covenants are now either fulfilled or in some state of completion: (1) Noah’s covenant (Gen. 8). God gave the rainbow to symbolize his covenant with Noah and His promise never again to destroy the world with water. This covenant is inadequate to save us and God promises to destroy the Christ rejecting world with fire at some future time. (2) Abrahamic covenant (Gen. 12:1-3,7; 13:14-18; 15:1-21). God promised to bless Abraham and his nation and the entire world through his Seed. Jesus Christ is Abraham’s Seed and inherits these blessings and bestows them upon those who believe (Matt. 1:1; Gal. 3:6-29). The national, physical aspects of Abraham’s covenant will yet be fulfilled to the nation Israel (Jer. Chs. 30-33). This covenant offers a temporal home but is unsatisfactory to provide an eternal home. (3) Mosaic covenant (Ex. 19-24). This is also called the Old Covenant (Testament), or the Law of Moses. The Mosaic covenant was a system of law God gave to Israel on Mt. Sinai. The purpose of this law was to prepare Israel and the world for the Savior. This covenant is (4) Davidic covenant (2 Sam. 7:12-17). The Davidic covenant is an extension of the covenant God made with Abraham. In the Davidic covenant God reaffirmed and detailed the kingdom aspect of the Abrahamic covenant. This covenant is incapable of securing the prosperity of all races (5) New Covenant (Jer. 31-33; Heb. 8:7-13; 10:9-22). This is God’s promise to give free blessing to men through Jesus Christ. It was given to the nation Israel (Jer. 31:31), but Christians also share in the spiritual aspects of the New Covenant through Christ (Heb. 8:713). The New covenant with Israel promises that God will restore them to their promised land and give them a new heart to obey Him. This will happen when Jesus returns from Heaven (Rom. 11:25-27; Zec. Chs. 12-14). This covenant is called the Covenant of Grace and will be successful for it does not depend on any reaction from man and is altogether in the hands of God and the Son. 2.3.1 What is the Covenant Of Grace? We believe that the New Covenant is a system of theology that views God’s dealings with man in respect of a covenant between God and the Son. We believe that there are two covenants. It is clear from above (2.3) that there are several covenants but all come down to two main covenants: the covenant of works in the O.T. made between God and Adam (the first Adam), and the Covenant of Grace (the New Covenant) between the Father and the Son (the last Adam) where the Father promised to give the Son the elect and the Son must redeem them. The covenants have been made since before the world was made (Psa. 2:7-8; 47:6-8; 89:3-4; John 6:37-39; 17:6; Heb. 13:20; Titus 1:2; 2 Tim. l:9, Eph. 3:11).

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2.3.2 What Did Christ undertake in the Covenant of Grace? We believe that Christ undertook the redemption of mankind through the shedding of His blood. Thus He sealed the covenant by His own blood. (Covenants were sealed: 1) by Salt; a “covenant of salt” (Num. 18:19; 2 Chron. 13:5) was a covenant of perpetual obligation. New-born children were rubbed with salt (Ezea 16:4). Disciples are likened unto salt, with reference to its cleansing and preserving uses (Matt. 5:13). 2) By the Drawing off of a Shoe; a testimony; that the man who gave the shoe transferred his right to the one who received it. (Ruth 4:7-8). 3) By Blood; in the culture of the Bible Lands the most vital covenants were sealed with Blood. The covenant of redemption, is the mutual agreement between the Father and Son, respecting the redemption of sinners by Christ. This has brought atonement. (Rom. 8:34, Gal. 4:4-5; Heb. 9:14-15). 2.3.3 - What did God the Father undertake in the Covenant of Grace? We believe That God has taken the “executive” part in the Covenant of Grace, thus establishing the Sovereign nature of the Covenant of Grace. (Romans 3:29-33; Heb.10:9-10, 1 Cor. 1:8-9; Phil. l:6; 1 Thes. 4:3, 7) The Father Secures and Guaranties eternal redemption for the believer. The fact that God the Father is active in the Covenant of Grace is a fact that is seen through the Scripture. (“And you hath he quickened, who were dead in trespasses and sins;” Eph. 2:1-10) This passage is remarkable for the very strong and undeniable language in which the efficient agency in respect to human salvation is ascribed to God alone. The religious world is staggering under the influence of a depraved rationalism which denies God His right to operate among the peoples of the world as He pleases. No one can believe in absolute free will and sovereign, free grace at the same time. These subjects are as diametrically opposed as light and darkness, heaven and hell, or a holy God and an unholy man, To believe in free will dethrones the sovereign God; to believe in free grace dethrones depraved man. Who is on the throne in your concept of salvation? 3- Who is man and whre does he fit into the plan of God? Anthropology - The Doctrine of Man - We believe man was created in the image and likeness of GOD but voluntarily fell from his sinless (Innocent) state. (Ezek. 16:22; 1 Cor. 15:39) (See also: Gen. 1:26; 2:17; 6:5; Psa. 14:1-3; 51:5; Jer. 17:9; John 3:6; 5:40; 6:35; Rom. 3:10-19; 3:23; 6:23; 8:6-7; Eph. 2:1-3; 1 Tim. 5:6; 1 John 3:8) These three seem to be generally important: A-Man’s Depravity in Sin (Rom. 7:18; Gal. 5:17-21) B-Man’s Inability in the Flesh (Rom. 3:10-18; 7:14; Acts 8:23) C-Man’s Hope in Christ (Isa. 12:3; 19:20) 3.1- How did man become a sinner? We believe in the Fall of our first parents, and that by it the whole of the human race became involved in, and guilty of, Original Sin; and that as they are born into the world, the whole of their posterity are, in consequence, actual transgressors against God. (Rom. 5:12-21; Psa. 58:3). And we believe that by the Fall all men were rendered both unable and unwilling spiritually to believe in, seek after, or love God until called and regenerated by the Holy Ghost. (Gen. 6:5; Gen. 8:21; Job 14:4; Job 25:4; Psa. 51:5; Jer. 13:23; Jer. 17:9; Matt. 15:19; Rom. 3:10-24; Rom. 5:12-19; 1 Cor. 15:22; 1 Cor. 15:45-50; Eph. 2:3; 1 John 5:19). The fall is that event in the Garden of Eden where Adam and Eve disobeyed the command of God and ate of The Tree of the Knowledge of Good and Evil (Gen. 2 and 3). Since Adam represented all of mankind, when He sinned, all of mankind fell with Him (Rom. 5:12).

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3.2- How deep is the sinfulness of mankind? We believe that all men are by nature so completely dead in trespasses and sins that they cannot, while in that state, know or feel anything of God in Christ, spiritually, graciously and savingly. (Eph. 2:1-3). And we believe that, when quickened into everlasting life in Christ (as the elect alone are, or can be, or will be), the vessel of mercy then first feels spiritually the guilt of sin, and is taught to know in his own experience, the fall and ruin of man. (Isa. 1:6; Rom. 3:10-19; Rom. 7:18). Thus every quickened child of God is brought, in God’s own time and way, through the Spirit’s teaching, from necessity to depend for salvation on Christ’s blood and righteousness alone. (John 6:68; John 10:9; John 14:6; Acts 4:12; Eph. 2:8-10; Heb. 6:18). And we believe that this teaching will not lead him to licentiousness, but make him willing to walk in good works, to which he is ordained, and which are acceptable to God only through Jesus Christ. (Rom. 8:14; Gal. 5:16-25; Gal. 6:14-16). 3.3- What about the good works that men do – don’t these save us? We believe that man can never do a good work, properly so called, until the grace of God is implanted in his heart (Rom. 8:8), and that nothing is spiritually good but what God Himself is pleased to communicate to, and work in, the soul, both to will and to do of His good pleasure. (Phil. 2:13). And we also believe that man’s works, good or bad, have not anything to do with his call, or being quickened, by the Holy Spirit. (2 Cor. 3:5; Eph. 2:3-9; Titus 3:5; Heb. 13:21). 3.4- What about human responsibility? We deny duty faith and duty repentance – these terms signifying that it is every man’s duty spiritually and savingly to repent and believe (Gen. 6:5; Gen 8:21; Matt. 15:19; Jer. 17:9; John 6:44; John 6:65). We deny also that there is any capability in man by nature to any spiritual good whatever. So that we reject the doctrine that unregenerate men in a state of nature should be exhorted to believe in or turn to God of themselves. (John 12:39-40; Eph. 2:8; Rom. 8:7-8; 1 Cor. 4:7). 4- How is salvation brought to men? Soteriology - The Doctrine of Salvation - We believe that, for the salvation of lost and sinful man, regeneration by the Holy Spirit is absolutely essential. (“I tell you, Nay: but, except ye repent, ye shall all likewise perish.” Luke 13:5; John 3:7). Salvation is the deliverance from sin. The word is derived from the Latin word “salvare”, which means “to save.” When someone responds to God and receives forgiveness in Jesus, his sins are removed. He is cleansed. His relationship with God is restored, and he is made a new creature (2 Cor. 5:17). All of this is the work of God, not man. Salvation is a free gift (Rom. 6:23). In religion, salvation can refer to any belief that considers there to be a need for humanity to be saved from something, whether it be sin as in Judaism, Christianity, or Islam. In Christianity, particularly, it means deliverance from temporal dangers and enemies. (Ex. 3:10; 1 Sam.14:45). Deliverance from a state of sin and misery, into a state of union with CHRIST, in which we are justified by HIS Blood, adopted into His family, sanctified by HIS SPIRIT, and comforted by HIS presence; - a deliverance from spiritual danger and distress, to a comfortable and quiet condition. (Rom.1:16). Eternal happiness, in which men shall be freed from the judgement of God and shall enjoy the most perfect and lasting fellowship with GOD. (1 Peter 1:9; Heb.1:14). As to the application in Bible terms, through Salvation we are saved from damnation. When anyone sins, and we all have (Rom. 3:23; 6:23), he deserves eternal separation from God (Isa. 59:2). Yet, because of His love and mercy, God became a man (John 1:1,14) and bore the sins of the world in His body on the cross (1 Peter 2:24; 1 John 2:2). We are forgiven when we realize that there is nothing we can do to earn the favor of God and we put our trust in what Jesus did for us on the cross -29-

(Eph. 2:8-9; 1 Cor. 15:1-4). Only God saves. The only thing we bring to the cross is our sin. Both God the Father (Isa. 14:21) and God the Son (Jesus) (John 4:42) are called Savior; that is, deliverer from sin. Remember, it was the Father who sent the Son (1 John 4:10) to be the Savior. When the Covenant of Works failed to redeem any sinner God brought forth His Son to do the work of redemption. (“But when the fulness of the time was come, God sent forth his Son...To redeem them that were under the law...:” Gal. 4:4-5) The way of Salvation has been discussed, disputed, debated, and doubted many ways throughout the ages since the time of Christ. It seems that the longer we go, the more we stray from Christ’s plan of Salvation. It is possible to give this plan straight from the four Gospels. We will use, here a few verses from Luke and John that will prove the thesis: I- The Purpose of the Saviour - This well defined purpose is from the throne of God to the heart of the sinner. (“For the Son of man is come to seek and to save that which was lost.” Luke 19:10). Here all other intentions are laid by until these objectives be carried out. (“Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work.” John 4:34). This is all that will please the sovereign will of the redeeming God. (“And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him.” John 8:29). In this text the purpose of God in redemption is stated in near absolute terms. Salvation is not of blood (race or genealogy), nor of the will of the flesh (the personal volition), nor of the will of man (natural inclination) but of God (His Sovereign and Free Grace). II- The Plan of the Saviour - The Father would not leave eternal redemption to a man-centered plan; but a plan characterized by His perfection. Joining with the Father, the son laid a flawless plan. (“Him, being delivered by the determinate counsel and foreknowledge of God...” Acts 2:23). This design was a faultless plan. (“For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.” 2 Cor. 5:21). This conception was a faithful plan. (“I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.” Gal. 2:20) III- The Power of the Saviour - The power of Salvation is both simple and profound at once. (“But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:” John 1:12). While the Jewish nation rejected him, many received him. To such as receive him in every age he gives power to become the children of God. The manner in which he is received is given: “...even to them that believe on his name.” It is not declared that they are made children by believing, but they are identified by believing, and to the believer he gives the “power to become” a child. When one believes in Christ, this “faith” becomes a power to lead him to yield himself to God and to receive the Word into his heart. IV- The Process of the Saviour - There is a process to salvation. It involves a change of the will (human volition). The gift of repentance comes out of this God-motivated change of the will and causes the sinner to “believe.” (“Verily, verily, I say unto you, He that believeth on me hath everlasting life.” John 6:47). Human “believing” is the identification of the redeemed (not the method of redemption). Without divine involvement there will be none who come to Him. (“No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day.” John 6:44) A- The human will is changed to look to the lifted up Saviour. (“And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: That whosoever believeth in him should not perish, but have eternal life. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” “He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.” John 3:14-16; 18). The mechanics of Salvation is the work of Calvary’s Cross -30-

not the works of the sinner. B- The human will is changed to trust the Resurrection. (“Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: And whosoever liveth and believeth in me shall never die. Believest thou this?” John 11:25-26) The possibility becomes the practicality and Grace is realized. C- The human will is changed to hear the Word of God and live. (“Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.” John 5:24). The efficacy of the Word brings Life. There are two functions in Salvation - “Regeneration” and “Conversion.” Regeneration involves a new relation to God, a new dynamic, and a new direction of will. A new relation to God-The Father is the fountain of grace. Grace is the free and unmerited love of God arising from His own sovereign will. “Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace...” (2 Tim. 1:9). A transition from regeneration to conversion is by a special operation of the Holy Spirit; the former issues into the latter. Conversion may be a sharply marked crisis in the life of an individual, but it may also come in the form of a gradual process. The converted man consciously forsakes the old life and turns to the new life of communion with God through Jesus Christ. (“Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word.” Psa. 119:9; “And every man that hath this hope in him purifieth himself, even as he is pure.” 1 John 3:3) D- The human will is changed to conform to the Will of God. (“And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day.” John 6:40) The Old Testament picture of the serpent lifted up and the healing of the snake bite is pictorial of our heart’s eye seeing the lifted Saviour and living after the “bite” of sin’s poisonous adder. At this point, the message is simple: “Look and Live!!” There are many facets in this truth that call forth serious questions. The believer should be able to give an answer (“But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear” 1 Peter 3:15). (See also: Lev. 17:11; Isa. 64:6; Matt. 26:28; John 3:7-18; Rom. 5:6-9; 2 Cor. 5:21; Gal. 3:13; 6:15; Eph. 1:7; 2:8-9; Phil. 3:4-9; Titus 3:5; James 1:18; 1 Peter 1:18-19, 23; 1 John 5:11-12). These three seem to be generally important: A- Man’s Conviction – By The Word of GOD (John 16:8-11). B- Man’s Repentance – By The gift of GOD (Acts 8:22; 17:30). C- Man’s Redemption – By The Grace of GOD (Titus 3:5). 4.1- Who will be saved? We believe that the Father saves: anybody He chooses to save (John 6:37), all that call on Him (Rom. 10:13; Joel 2:23; Acts 2:21), and those for whom the saints pray. (Psa. 119:53, 136, 158; Jer. 13:17; 14:17; Matt. 23:37; Mark 8:12; Acts 20:31; Phil. 3:18). This may be illustrated by the analysis of the facts: I- Jesus called on sinners to be saved (Mark 1:15; Luke 13:3-5) II- Peter called on sinners to be saved (Acts 2:37-41) III- Paul called on sinners to be saved (Acts 16:30-32; 20:21; 26:20). IV. Paul prayed for sinners: A) Paul’s Profession about sinners. ( Rom. 9:3) B) Paul’s Prayer for sinners. (Rom. 10:1) -31-

C) Paul’s Provaction of sinners. (Rom. 11:14). 4.2- How were people saved before the coming of Christ? We believe that all who are saved or ever have been saved own salvation because of the Grace of God without the works of men’s hands. (John 8:56; Gal. 3:8-9; 1 Cor. 10:1-4; Heb. 9:15; 11:13) Grace has always been God’s method to save. The other methods proposed by the fleshly teaching of man-centered means are vain. Adam and Eve were saved by the substitutional death of the animals which gave their skins for their coverings. Abel was saved by the death of the firstlings of his flocks - Cain was condemned by his alternate plan of the works of his hands. After this period, the anti-diluvian population divided along these lines - some followed the plan of God (eight souls) and a vast majority followed the man-centered plan and were condemned. (“By faith Noah, being warned of God of things not seen as yet, ...became heir of the righteousness which is by faith.” Heb. 11:7; see Gen. 6:8 “But Noah found grace in the eyes of the LORD.” - the big “But...”) 4.3- What is the duration of Salvation? We believe that the eternal redemption which Christ has obtained by the shedding of His blood is special and particular (Gal. 3:13; Heb. 9:12-15); that is to say, that it was intentionally designed only for the Elect of God, the Sheep of Christ, who therefore alone share in the special and peculiar blessings thereof. (Isa. 35:10; John 10:15; John 10:25-28; Acts 2:47; Acts 13:48; Acts 20:28; Rom. 5:8-10; 8:33-34; Rom. 9:13; Rom. 9:15-16; Rev. 14:4). 4.3.1 What is meant by the Atonement? We believe that Christ has made Atonement for the sines of the fallen race through His death and Suffering. (Mark 10:45; Acts 13:38; Rom. 3:24-25; 5:8-9; 2 Cor. 5:19, 21; Gal. 3:13; 1 Peter 3:18) To atone means to make amends, to repair a wrong done. Biblically, it means to remove sin. In religion, it is the process by which a sinner moves toward union with God, through prayer, sacrifice, and the cleansing of one’s deeds and thoughts. It is a theme that is apparent in some form in most religions, modern and ancient. Atonement is a theological doctrine meaning the reconciliation between God and persons marked with sin. The Old Testament atonements offered by the high priest were temporary and a foreshadow of the real and final atonement made by Jesus. In the New Testament, the death of Jesus atoned for the sins of the world (1 John 2:2); he was a substitute for humanity and allowed for God and humanity to have fellowship and harmony. This atonement is received by faith (Rom. 5:1; Eph. 2:8). Man is a sinner (Rom. 5:8) and cannot atone for himself. Therefore, it was the love of the Father that sent Jesus (1 John 4:10) to die in our place (1 Peter 3:18) for our sins (1 Peter 2:24). Because of the atonement, our fellowship with God is restored (Rom. 5:10). The Saved share in HIS person through the Blood covenant: 1) The Blood of the Covenant Promise (John 18:1); 2) The Blood of The Atonement - Power (Matt. 9:6; Mark 2:10; Luke 5:24); 3) The Blood of Purification - Purity (Isa. 64:8 see Jer. 18:1-4). 4.3.2- What is Justification? (Zec. 3:1-5, Rom. 3:24-26; 4:5; 8:33; 2 Cor. 5:21; Heb. 8:12) We believe that Justification is the judicial act of God whereby He declares the guilty sinner to be righteous and free from guilt and punishment. (Rom.5:1-2; 5:9-11) Just-As-If-I-HadNever-Sinned - a forensic term, opposed to condemnation. As regards its nature, it is the judicial act of God, by which he pardons all the sins of those who believe in Christ, and accounts, accepts, and attributes them as righteous in the eye of the law, (That is, as conformed to all its demands). In addition to the pardon of sin, justification declares that all -32-

the claims of the law are satisfied in respect of the justified. It is the act of a sovereign judge and not of a sovereign only. The law is not relaxed or set aside, but is declared to be fulfilled in the strictest sense; and so the person justified is declared to be entitled to all the advantages and rewards arising from perfect obedience to the law (Rom. 5:1-10). Justification is not the forgiveness of a man without righteousness, but a declaration that he possesses a righteousness which perfectly and for ever satisfies the law, namely, Christ’s righteousness (2 Cor. 5:21; Rom. 4:6-8). Faith is the only instrument by which the soul appropriates or apprehends Christ and his righteousness (Rom. 1:17; 3:25, 26; 4:20, 22; Phil. 3:8-11; Gal. 2:16). Good works, while not the ground, are the certain consequence of justification (6:14). 4.3.2a- In the face of God’s demand for righteousness – how is man justified to allow him to approach God? We believe that the justification of God’s elect is only by the righteousness of the Lord Jesus Christ imputed to them (Isa. 45:24; Isa. 64:6; Jer. 23:6; Matt. 7:18; Luke 18:13; Acts 13:39; Rom. 4:4-5; Rom. 5:19; Rom. 10:4; 1 Cor. 1:30; 2 Cor. 5:21; Phil. 3:9; Titus 3:5), without consideration of any works of righteousness, before or after calling, done by them, and that the full and free pardon of all their sins, past, present, and to come, is only through the blood of Christ, according to the riches of His grace. (Rom. 3:20-27; 4:22; 9:11; 2 Tim. 1:9; Heb. 1:3; 9:22; 1 Peter 3:18; 1 John 2:1). 4.3.3- If man must be regenerated; how can this be - by his free-will or his natural power? We believe that the work of regeneration is not an act of man’s free will and natural power, but that it springs from the operation of the mighty, efficacious, free and invincible grace of God. (Jer. 50:20; Psa. 110:3; John 1:13; 6:29, 63, 65; 14:8; Rom. 8:16; 11:4, 11:6; James 1:18). 4.3.3a- What is it to believe in Christ – Is that not what saves us? We believe that “believing” is the act of the saved and NOT the deed done to be saved. We are saved by the “faithfulness of the Lord (John 3:6; Acts 4:12; Gal. 2:20; 1 Tim 2:5; 1 John 5:11-12) Believing is to rely upon, rest in, look unto, put all weight on, make no other provision. This is the common faith, the gift of God , and to believe in Christ is to trust His finished work. Believing or “Faith” is synonymous with trust. It is a divine gift (Rom. 12:3) and comes by hearing the Word of God (Rom. 10:17). It is the means by which the grace of God is accounted to the believer who trusts in the work of Jesus on the cross (Eph. 2:8). Without faith it is impossible to please God (Heb. 11:6). It is by faith that we live our lives, “The just shall live by faith.” There are four mentions of the Faith Walk throughout the Word of God. From the first mention of a subject to the last mention there is a progress of doctrine; yet the first and last mention indicates what is between, and the intermediate matter is found to be fitly joined together. (The Faith Walk - Hab. 2:4; “The just shall live by faith” Rom.1:17; “The just shall live by faith” Gal.3:11; “The just shall live by faith” Heb. 10:38). This “Faith Walk” is all to come after the gift of God, that is the imputed Faith (Gal. 2:20) 4.3.4- If man’s free-will is thus limited; how shall any come to redemption? We believe that all those who were chosen by the Father and redeemed by the Son, and no others, shall, at the appointed time, certainly be convinced in their hearts of sin, by the Spirit (John 16:8; 1 Cor. 2:14; Eph. 2:1), be brought in guilty before God, and made the -33-

recipients of eternal life, coming to Christ for salvation, and believing on Him as the Anointed of the Father, and the only Mediator between God and man (1 Tim. 2:5; Heb. 8:6; Heb. 9:15; Heb 12:24); but that none can spiritually come to Christ unless drawn by the Father (John 6:44; John 6:65); and that all the elect shall be thus drawn to Christ, and shall finally persevere; so that not one of the elect shall perish, but all arrive safely in glory. (Job 17:9; Matt. 24:34; John 4:14 ; 5:24; 6:37; 6:44-47; 10:28; 17:6, 12, 24; Acts 2:47; Rom. 8:29-39; Phil. 1:6; 1 Peter 1:3-5). 4.3.4a - What is the invitation to Christ? We believe that the invitations of the Gospel, being spirit and life,* are intended only for those who have been made, by the blessed Spirit, to feel (quickened See Eph. 2:16) their lost state as sinners and their need of Christ as their Saviour, and to repent of and forsake their sins. (Isa. 55:1; John 7:37; Prov. 28:13; Matt. 11:28-30; John 6:37). Note - * That is, under the influence of the Holy Spirit. 4.3.5 - What of the Call of God to sinners? We believe in the effectual calling of all the elect vessels of mercy out of the ruins of the Fall in God’s appointed time, and that the work of regeneration, or new birth, is the sovereign work of God, and His work only, the sinner being as passive therein as in his first birth, and previously thereto dead in trespasses and sins. (John 3:3-8; John 6:37-65; Rom. 8:30; 1 Cor. 1:26-29; Eph. 2:4-5). We believe in the application of the Law to the elect sinner’s conscience by the Spirit of God (Rom. 7:7; Rom. 7:9; Rom. 7:12), showing the sinner how greatly he has broken that law, and feelingly condemning him for the same; and in the manifestation of mercy and pardon through Christ alone made known to the soul by God the Holy Ghost. (Psa. 30:3 ; Psa. 130:7; Isa. 40:2; Jer. 33:8; Mic. 7:18; Rom. 7:5-10). 4.3.6 - What is Faith? Faith – The substance of things hoped for, the evidence of things not seen. (Heb. 11:1-2) The word is derived from the Latin fidere, which means “to trust.” Religiously, faith is associated with the act of personally trusting in the nature and activity of God. It is often applied to the act of accepting something on the basis of little or no justification or evidence. However, traditionally the concept of faith was more sophisticated. Three Latin phrases were used to explain the uniqueness of faith more clearly: (1) credo Dee (I believe God), (2) credo Deum (I believe of God that), and (3) credo in Deum (I believe in God). These three phrases correspond respectively to the Latin terms notitia (to notice), assensus (to assent), and fiducia (to have faith). Before one has faith in God, one first notices that God exists, then one believes that God is a certain type of being (knowledge of the nature of God). Faith is simply trust in the person of God. Hence, faith can be seen as putting one’s trust in a person or object that one has first noticed and secondly understood. By analogy, it could be said that one believes that a bank exists, believes that it has certain functions, and lastly has faith that the bank will keep one’s money safe. Contrary to popular thought, faith does not necessarily mean belief without rational justification, for many classical and contemporary scholars have used reason to explain the nature of God and justify the belief in the existence of that type of being.Faith is synonymous with trust. It is a divine gift (Rom. 12:3) and comes by hearing the Word of God (Rom. 10:17). It is the means by which the grace of God is accounted to the believer who trusts in the work of Jesus on the cross (Eph. 2:8). Without faith it is impossible to please God (Heb. 11:6). It is by faith that we live our lives, “The -34-

just shall live by faith” There are four mentions of the Faith Walk throughout the Word. From the first mention of a subject to the last mention there is a progress of doctrine; yet the first and last mention indicates what is between, and the intermediate matter is found to be fitly joined together. (The Faith Walk - Hab.2:4; “The just shall live by faith” Rom.1:17; “The just shall live by faith” Gal.3:11; “The just shall live by faith” Heb.10:38) 4.3.6a - Don’t all men have a measure of faith? We believe that faith is the gift of God (Eph. 2:8), as well as true spiritual repentance and hope (Acts 5:31; Rom. 15:13; 2 Thes. 2:16; 1 Peter 1:3), and a manifestation of pardon to the soul; that through faith Christ is made precious to the soul (1 Peter 2:7), and the soul drawn out in love to God (1 John 4:19); that all are the fruits and effects of the blessed Spirit, and that they will most certainly be productive of good works, and a walk and conversation becoming the Gospel. (Gal. 2:16-21; 5:22-26). 4.3.6b - How much faith does it take to have prayers answered? We believe that there are various degrees of faith, as little faith and great faith (Matt. 6:30; Matt. 15:28), that when a man is quickened by the blessed Spirit, he has faith given to him to know and feel he is a sinner against God (Luke 18:13), and that without a Saviour he must sink in black despair. And we further believe that such a man will be made to cry for mercy, to mourn over and on account of his sins (Matt. 5:4), and, being made to feel that he has no righteousness of his own (Isa. 64:6; Phil. 3:9), to hunger and thirst after Christ’s righteousness being led on by the Spirit until, in the full assurance of faith, he has the Spirit’s witness in his heart that his sins are for ever put away (Rom. 8:16; Eph. 4:30; Heb. 9:12; Heb. 9:26; Heb. 7:27; Heb.10:14); but that this faith is the same in type as is imparted in his first awakenings, though now grown to the full assurance thereof. 4.3.7 - What is it to repent? We believe that Repentance as well as saving faith is the gift of God to His elect. Repentance and faith towards God is a gift of God and must be seen as only coming from this divine source. (John 8:5-6; 6:44; Rom. 8:2, 5, 8-11; 1 Cor. 2:9-14; Gal. 5:17) The Scriptures teach that the author of true repentance is God operating by truth upon the renewed heart. Christ is said to have been exalted to bring repentance to God’s people. (“Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.” Acts 5:31). This gift has been extended to the gentile nations by grace. (“Then to the Gentiles also hath God granted repentance unto life.” Acts 11:18.) The means used is the preaching and other exhibition of the truth. Repentance like faith comes through the hearing of the word (Rom. 10:17). By this men are exhorted to that duty, and gain the knowledge of the truths taught by God, through spiritual apprehension of which men are led to the truth. To repent means to turn from - the change of one’s mind, a thorough change in the thinking process regarding sin: it is a turning from sin to God. (Mark 1:15; Luke 13:1-5; 5:32). In the NT repentance means to turn from a life of disobedience to God to the service of God. Repentance can also be understood as the abhorrence of sin, a direct change in one’s direction, once headed toward sin and now toward faith and love of God. We were called by God to turn from sin. In fact, all men everywhere are -35-

commanded by God to repent of their sins (Acts 17:30). God’s longsuffering leads us to repentance (2 Peter 3:9) as does His kindness and goodness (Rom. 2:4). This saving repentance is an evangelical gift of God (a grace), (Zec. 12:10; Acts 11:18) whereby a person, being by the Holy Spirit made sensible of the evils of his sin, does, by faith in Christ, humble himself for this sin with godly sorrow, disdain of his sin, and self-abasement, (Ezek. 36:31; 2 Cor. 7:11) praying for pardon and strength through God’s grace, with a purpose to be clean in order to walk before God unto all well-pleasing in God’s sight..(Psa. 119:6, 128) There is true and false repentance, “For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death.” (2 Cor. 7:10). Holy Ghost Conviction leads to true repentance. There is: I- false repentance (Jer.15:6) II- lost repentance (Heb.12:17) III- true repentance A- the message of John - the last O.T. prophet (Matt.3:2) B- the message of JESUS - the master teacher (Mark 1:15) C- the message of the twelve - the Gospel (Mark 6:12) D- the message of the Apostolic Church - the sound doctrine (Acts 17:30) Over the period of man’s history we find many mentions of man’s false repentance. It seems that false repentance is just too easy and the exercise is most always the same: I- “...I have sinned...” (Ex.9:27) Pharaoh’s repentance ... The false repentance of a scared man II- “...I have sinned...” (Num.22:34) Balaam’s repentance ... The false repentance of a double-minded man III- “...I have sinned...” (I Sam.15:24) Saul’s repentance ... The false repentance of an insincere man IV- “...I have sinned...” (Matt.27:4) Judas’ repentance ...The false repentance of the arch-traitor of Christendom But Oh! What a Difference there can be under True Repentance. Evangelical repentance consists of (1) a true sense of one’s own guilt and sinfulness; (2) an apprehension of God’s mercy in Christ; (3) an actual hatred of sin (Ps 119:128; Job 42:56; 2 Cor. 7:10) and turning from it to God; and (4) a persistent endeavor after a holy life in a walking with God in the way of his commandments. Follow on to see these examples of true repentance: I- The repentance of the lost son (Luke 15:18, 21) “...I have sinned against heaven and before thee,...” The true repentance of a “Lost Man” [No man will ever get saved until he is “LOST”] (“Matt.18:11; Luke 19:10 “For the SON of MAN is come to seek and to save that which was lost.”) II- The repentance of the publican (Luke 18:13) “...GOD be merciful to me a sinner.” The true repentance of a “Condemned Man” [No man will ever get lost until he sees himself condemned before GOD] (1 John 3:20 “For if our heart condemn us, GOD is greater than our heart, and knoweth all things.”) III- The repentance of Thomas (John 20:28) “...My LORD and my GOD.” The true repentance of “Total Surrender” [No man {even though condemned and lost} will ever get saved until he sees the SAVIOR as HE is] (Isa.6:1"In the year that king Uzziah died I saw the LORD...high and lifted up...”) IV- The repentance of Saul (Paul) on the Damascus Road. (Acts 9:5) “...Who art thou LORD?” The true repentance of “LORDSHIP” [All will call HIM “LORD”-or they are not saved like Paul] (Acts2:36"...GOD hath made this same -36-

JESUS...both LORD and CHRIST.”) The true penitent is conscious of guilt (Psa. 51:4,9), of pollution (Psa. 51:5,7,10), and of helplessness (Psa. 51:11; 109:21-22). Thus he apprehends himself to be just what God has always seen him to be and declares him to be (Ezek. 16:6). But repentance comprehends not only this sure sense of sin, but also an understanding of mercy, without which there can be no true repentance (Psa. 51:1; 130:4). 4.3.8 - What about the believer’s sanctification? Sanctification – To sanctify means to be set apart for a holy use. God has set us apart for the purpose of sanctification not impurity (1 Thes. 4:7) and being such we are called to do good works (Eph. 2:10). Christians are to sanctify Christ as Lord in their hearts (1 Peter 3:15). God sanctified Israel as His own special nation (Ezek. 37:28). People can be sanctified (Ex. 19:10,14) and so can a mountain (Ex. 19:23), the Sabbath day (Gen. 2:3), the Tabernacle (Ex. 20:39), and every created thing is sanctified through the word of God and prayer (1 Tim. 4:4). Sanctification follows justification. In justification our sins are completely forgiven in Christ. Sanctification is the process by which the Holy Spirit makes us more like Christ in all that we do, think, and desire. True sanctification is impossible apart from the atoning work of Christ on the cross because only after our sins are forgiven can we begin to lead a holy life. (John 17:17; Eph. 2:10; 4:24; Phil. 2:12-13; 1 Thes. 5:23). 4.3.8a - What does sanctification mean to the believer? We believe in the sanctification of God’s people, the term “sanctification” signifies a separation and setting apart by and for God. This, in the child of God, is three-fold: 1), by election of God the Father (Jude 1); 2), by redemption by God the Son (John 17:19); and 3), by the almighty regenerating operation of God the Holy Ghost (Rom. 15:16). We believe that the blessed Spirit is the Author of what is styled in Scripture the new creature, or creation (2 Cor. 5:17; Eph. 4:24), or new heart (Ezek. 36:26); being, in truth, an implantation of the Divine nature (2 Peter 1:4), through which the child of God would, according to the inner man (Rom. 7:22), be holy as God is holy, and perfectly fulfil all the good pleasure of the Father’s will; but groans being burdened, being constantly opposed by the contrary workings of the old man. (Rom. 7; Gal. 5:17). We reject the doctrine of progressive sanctification, or that a child of God experiences such a gradual weakening, subduing, or rectification of the old nature, called in Scripture the old man (Eph. 4:22; Col. 3:9), or such a continued general improvement as shall make him at any time less dependent upon the communications of the Spirit and grace of Christ for all goodness, or less a poor, vile, wretched, helpless sinner in himself, and in his own estimation. (John 15:part of 5, 2 Cor. 3:5; Rev. 3:17). 4.3.8b - How does the believer become a Christian? We believe that the grace of God produces a real change in a man and teaches him to deny ungodliness and worldly lusts, and to live godly (Titus 2:11-12), and that there is a growth in grace (2 Peter 3:18; Phil. 3:8-10; Mark 4:26-29; 1 John 2:12-13), which consists principally in a growing experimental -37-

knowledge of a man’s sinful self (1 Kings 8:38; Ezra. 9:6; Job 40:4-6; Psa. 73:22; Dan. 10:8), the vanity of the creature, the glory of God, the spirituality of His law, and the want and worth of Jesus Christ. This is accompanied by a deepening distrust of everything but the grace and love of God in Christ for salvation, and is not a growth in conscious goodness, but in felt necessity and the knowledge of our Lord and Saviour Jesus Christ. (John 3:30; 1 Cor. 2:2; Titus 3:3-8; Eph. 3:8; 1 Tim. 1:15). 4.3.8c - Is a Christian a perfect person after he is saved? We reject the doctrine of perfection in the flesh, or that the believer ever becomes free from indwelling sin in this life, or whilst in the body. “If we say that we have no sin, we deceive ourselves, and the truth is not in us.” (1 John 1:8; 1 Kings 8:46; Job 9:2; Job 15:14; Psa. 119:96; Prov. 20:9; Eccl. 7:20; Rom. 7:18). 4.3.9 - Can a Christian “backslide”? We reject the doctrines that the children of God cannot backslide, and that God does not chastise His people for sin. (1 Cor. 11:32). For, though we believe that a child of God is called from a death in sin to a life of righteousness, and would, according to the law of his mind, or new nature, in all respects obey God’s holy will as declared in the Scriptures, yet through the temptations of Satan, the allurements of the world, and the power and deceitfulness of indwelling sin, he may fail for a season like David, Peter, and other Bible saints did. (Jer. 3:14, 22; Hos. 14). But we believe that when the children of God thus sin against God, and transgress His holy revealed will, God does in various ways and degrees chastise them for it (Psa. 89:30-33; Prov. 3:11-12), not in vindictive anger, but in tender love, as a father does the son in whom he delighteth. (Job. 5:17; Psa. 94:12; 119:67; Isa. 54:7-8; Heb. 12:5-11). We believe, too, that in this matter of chastisement for sin God will deal in a most sovereign way, and as a God of judgment; so that, though the punished child shall be made to discern the reason of the rod (Mic. 6:9), it is seldom safe for others to judge according to the outward appearance. We further believe that no man living in habitual sin gives any proof that he is a child of God, and we cannot, therefore, have fellowship with him, be his profession what it may. 4.3.9a - In failing at the Godly walk, does a blacksliden Christian lose his salvation? We believe in the doctrine of the final perseverance of the saints, and that, however much the elect of God may be tried by sin, and opposed by Satan, they shall all eventually attain to everlasting glory. Not one of them shall perish, for none can pluck them out of the Father’s hand. (Isa. 51:11; John 10:28-29). 5 - What is the church in this world and in eternity? Ecclesiology - The Doctrine of Church - We believe the church is a local, independent assembly of baptized believers who have banded together for the purpose of evangelism, discipleship, and fellowship, and that every Christian should commit himself to such a local church and serve the Lord through that church (Matt. 16:18; 28:18-20; Eph. 3:20-21). The word Church, as used in the New Testament, means a called-out or assembled body of people. It has three applications: -38-

1. The visible or local church (The Earthly Place - The Architecture - The Building) (1 Cor. 1:2; Gal. 1:2; 1 Tim. 3:15); a gathering place of professed believers, but not necessarily Christians, existing under various names, maintaining many differences in doctrine, and known to the world as “the church.” A local church is an assembly of professed believers on the Lord Jesus Christ, living for the most part in one locality, who assemble themselves together in His name for the breaking of bread, worship, praise, prayer, testimony, the ministry of the word, discipline, and the furtherance of the Gospel (Heb. 10:25; Acts 20:7; 1 Cor. 14:26; 5:4-5; Phil. 4:14-18; 1 Thes. 1:8; Acts 13:1-4). Such a church exists where two or three are thus gathered (Matt. 18:20). 2. The Membership (The Enlisted People - The Activist Membership - The Body), both saved and lost who have joined in membership with others, likewise, to make up the roster of the standing church militant. 3. The true Church (The Eternal Population - The Ageless Mystery - The Bride); that company of people being gathered by the Holy Spirit into one Body, of which Christ is the Head (1 Cor. 12:12-13; Eph. 1:22-23), which company includes only those born-again people from Pentecost to the first resurrection (1 Cor. 15:52), regardless of nationality, whether Jew or Gentile (Col. 3:11), and seen in heaven as the Bride of the Lamb, forever reigning with the King and forever sharing in His glory (Rev. 19:7-8; 21:9). The true church of God is not an organization on earth consisting of people and buildings, but is really a supernatural entity comprised of those who are saved by Jesus. It spans the entire time of man’s existence on earth as well as all people who are called into it. We become members of the church (body of Christ) by faith (Acts 2:41). We are edified by the Word (Eph. 4:15,16), disciplined by God (Matt. 18:15-17), unified in Christ (Gal. 3:28), and sanctified by the Spirit (Eph. 5:26-27). This prospective of the Church is expressed in many ways. These three seem to be generally important: A-CHRIST its Founder for the world (Eph. 1:22) B-Service its purpose toward the world (2 Cor. 4:5) C-Local its posture in the world (1 Tim. 3:15) Every such local church has Christ in the midst, is a temple of God, and indwelt by the Holy Spirit (1 Cor. 3:16-17). When perfected in organization a local church consists of “saints, with the bishops [elders] and deacons.” (Col. 1:17) (See also: Matt. 16:16-18; Acts 2:42-47; 6:1-6; Rom. 12:5; 1 Cor. 12:12-27; Gal. 6:10; Eph. 1:20-23; 3:10; 4:3-10; Col. 1:18; 3:14-15; 1 Thes. 4:13-18; 1 Tim. 3:1-13; 5; Titus 1:5-9; Rev. 19:7-9.). 5.1 - Why is the church here and what is she to do? We believe the Lord’s Great Commission to the church was to get the Gospel to the world; therefore, we carry forth an extensive program of soul-winning evangelism in the homeland and a worldwide missionary program abroad, with the goal of winning people to Christ, baptizing them, and teaching them everything the Lord has commanded us (Matt. 28:18-20; Acts 1:8) - New Testament Missions “...Go ye into all the world, and preach the gospel to every creature.” New Testament Missions is among the least understood things in the membership of Baptist Churches. I am not sure why, but this prevails, year after year and generation after generation. The reason is not only that we are “cheap” and don’t want to give to support Missions financially, but because Missions requires a commitment that most don’t have. Consequently most preaching on the subject of Missions revolves around giving and should, instead call for commitment to GOD’S plan to reach the lost and disciple the saved worldwide. Those who know CHRIST and; when taught the truth about what GOD desires for each Christian, will not readily involve themselves in Mission support have a spiritual problem that is deep and must be dealt with within tender means. As the subject of Missions is opened it will regard what can be seen as GOD’S desire for the -39-

saints. Based upon the statements of scripture, let us see the mind of GOD and where Missions fit in HIS plan. - Three imperative needs in missions today A Conviction That - Every Christian Is Himself a Missionary. (The Great Commission Is to All...) A Conviction That - Men Everywhere Are Lost Without Christ. (There Is None Good, No Not One...) A Conviction That - Eternal Things Are of Greater Value Than the Temporal. (He Is No Fool Who Gives What He Cannot Keep to Gain That He Cannot Lose...) - An Index of Mission Subjects The GREAT COMMISSION in the New Testament is found in these places: Matt. 28:18-20; Mark 16:15-20; Luke 24:46-49; John 20:21; Acts 1:8. It cannot be denied that GOD has a will in the matter of World-wide Missions that includes each saved person. The fact that many do not teach this is no reprieve from that responsibility. I must state the subject clearly, -there is no way to avoid the New Testament’s call on local churches toward missions. This has been so in every day of church history and will be true until CHRIST comes to call the last call on the churches (Rev. 4:1 “...Come up hither...”). The way in which men respond to the call of missions has been different in successive times but this call has always remained substantially the same (Matt. 28:19 “...Go ye therefore...”). I- The Bible and MISSIONS The Bible’s first mention of MISSIONS was in Gen. 3:15. Later, this was restated in John 3:16. These text are also in order with 2 Cor. 5:19, 1 John 2:2, John 1:29, and Acts 17:26-27. II- The Local Church and MISSIONS Churches miss the objective of Missions when they do not view Missions as an extension of the ministry of the local church. Many mission boards and mission organizations have a soft connection to the local church and that connection is sometimes not effective to develop local church motives. The mission organization is just not personal enough to exact this work. The personal missionary is in the place to do this work for the local church. III- The Pastor and MISSIONS The Pastor is in a place to co-ordinate missions on all levels. If he can pry himself lose from the selfishness of his own little world. The Bible view is that the World is the field -the task is one. Therefore; there is no difference between home and foreign missions. Christians as a rule do not go beyond their leaders (A river never rises above its source...) -whether in knowledge, zeal, consecration, or sacrifice. IV- The HOLY SPIRIT and Missions The HOLY SPIRIT’S work in Missions is one of power and enduement. That is, to have power and to give that power to the yielded servant. This has been done in every generation as HE seeks out and provides power for the otherwise unable servant. It could be said that if it is impossible it seems to be Missions. So HE adds that unattainable element to Missions. Look with me at just one book of New Testament, The Book of Acts, and see HIS foot print. (Acts 2:41; 4:4, 32; 5:14; 6:2, 7; 9:31, 42; 11:21, 24; 12:24; 13:44; 14:1; 16:5; 17:4, 12; 18:8). V- The Apostle Paul and Missions The Apostle Paul is the most colorful character of the New Testament. His place on the Mission Staff is assured by his dedication to the souls of men. (Rom. 9:1-3; 10:1; 11:1) In Missions, Paul has set a pattern that has stood until this day. The only Mission Motive that is not smitten to pieces by the atomic bombs of rationalism and neo-paganism in any day of the past is the “Apostolic Mandate.” Within this rich call the then known world was reached for CHRIST and we can use this same mandate today (“...LORD what wilt thou have me to do...”). (2 Tim. 4:1-5) VI- CHRIST’S Return and Missions The true prospective and goal of Mission effort is that -40-

of the early churches. Whatever else may be said of these early churches, this is undoubtedly true, that their backs were toward the world and their faces were toward the coming of the LORD. Their course was steered not only by the chart of their faith but also by the polestar of their hope. (Eph. 3:6-7) VII- Men and Missions The passage in Ezek. 22:30, “And I sought for a man...” is an impressive reminder that GOD has chosen to make man an essential factor in the working out of HIS divine purposes. In this particular case the sad words follow, “...but I found none.” How unthinkable that the ALMIGHTY GOD, the CREATOR of all men should search for just one individual but should search in vain! In the sixteenth chapter of Acts we find the account of a call that was much more inspiring (see Acts 16:6-10). VIII- Money and Missions If a Bible view is taken of the matter of Missionary Stewardship, how could anyone see any other plan to reach the lost than Missions (Psa. 24:1 “The earth is the LORD’S , and the fulness thereof...” If this verse is to be taken at its face value, all things are HIS anyway. Prov. 3:9 gives this admonition: “Honor the LORD with thy substance, and with the first fruits of all thine increase.” The promise of this truth comes in the next verse (Prov.3:10): “So shall thy barns be filled with plenty, and thy presses shall burst out with new wine.” (see James 2:5; Mal. 3:8-10) IX- Prayer and Missions It can be said that even though Prayer has been placed last in the order of this discussion, it is by no means last in importance. Rightly conceived, prayer is the first and mightiest factor of all, in as much as the most vital consideration in missions is not method, or money or even men, but it is GOD HIMSELF and HIS mighty working, and it is prayer that, more than any thing else, that brings forth the revelation of GOD and calls forth HIS working. (see James 5:16; Eph. 6:10-20 [vs.18]; Rom. 15:30-32) Go, preach my Gospel, saith the LORD; Bid the whole earth my grace receive He shall be saved that trusts my word, And he condemned who’ll not believe. (By Isaac Watts, 1707 - taken from the Baptist Hymnal selection number 559) Those who know CHRIST, and when taught the truth about what GOD desires for each Christian, and still will not then readily involve themselves in Mission support have a spiritual problem that is very deep and must be dealt with under tender means. As this essay regards what can be seen as GOD’S desire for the saints, there is but one conclusion to draw. Based upon the statements of scripture, let us see the mind of GOD and where the “Mission Mandate” fits into HIS plan. The Pastor is in a place to coordinate Missions on all levels. If he can pry himself lose from the selfishness of a small world view. The Bible view is that the World is the field -the task is one. Therefore; there is no difference between home and foreign Missions if we view “The Great Commission.” Christians, as a rule, do not go beyond their leaders -weather in knowledge, zeal, consecration, or sacrifice. Once more I must re-state the subject, - there is no way to avoid the New Testament’s call on local churches toward missions. This has been so in every day of church history and will be true until CHRIST comes to call the last call on the churches (Rev.4:1 “...Come up hither...”). The way in which men respond to the call of missions has been different in successive times but this call has always remained substantially the same (Matt.28:19 “...Go ye therefore...”). 5.1.1 - Who is the head of the church? “We believe that Jesus Christ alone is the head of the church and that all Christian churches should be free to worship without interference from the government” (Eph. -41-

1:22). 5.2 - What are the ordinances of the church? We believe that Baptism and the Lord’s Supper are ordinances of Christ, to be continued till His Second Coming; (1 Cor. 11:2; 1 Cor. 11:26; 1 Cor.14:40; Col. 2:5-8) and that the former is requisite to the latter; that is to say, that those only can scripturally sit down to the Lord’s Supper who, upon their profession of faith, have been baptized by immersion in the Name of the Father, and of the Son, and of the Holy Ghost; and that, therefore, what is called “Mixed Communion” or “Open Communion” (Rom. 16:17) is unscriptural, improper, and not to be allowed in the churches of Christ. (See also Matt. 3:13-16; 28:19-20; John 3:22-23; Acts 2:37-42; 8:12; 9:18; 10:47-48; 16:14-15; 16:30-33; 18:8; 19:1-6; Rom. 6:3; Col. 2:12). The two ordinances are symbolic and not sacramental. They comprise the object lesson of the church for the work of Christ in Soteriology: Baptism - Baptism is for believers, it is not for the unsaved. Water baptism does not in any way add to our salvation, nor does it in any way enter into it. We are saved by grace through faith, and on the ground of the shed blood of Christ; and this, not only from our original sin, but from all sin, and from all our sins. The teaching that water baptism in any way atones for our sins is unscriptural. The expression “Whoever believes and is baptized will be saved” (Mark 16:16) doubtless has to do with the kingdom age rather than with the Church age. (Note the context in verses 16-18). These signs surely do not always follow faith in the Lord Jesus Christ in the present age. Some Bible teachers believe they are Kingdom-age signs. (See Kingdom of God and Kingdom of Heaven). The Lord Jesus Christ fulfilled all righteousness for us when He died, was buried, and rose from the dead. Baptism symbolizes all that, and when a believer submits himself for water baptism and is buried under the water as a dead man and then is raised up again as in resurrection, he is proclaiming his faith in Christ’s death, burial, and resurrection as the means by which he is saved. By immersion only, can this symbolization be properly portrayed. That baptism meant death, to be followed by resurrection, can be seen from our Lord’s saying to James and John in Mark 10:38. He also says in Luke 12:50; until it is completed! In Matthew, the Lord Jesus is baptized by John in the Jordan River; and when John would have prevented it, He said: “Suffer it to be so now: for thus it becometh us to fulfil all righteousness.” Then John consented. This speaks of a symbol, a type, as the Lord Jesus actually fulfilled all righteousness for us when He died on the cross, was buried, and rose in resurrection; so water baptism symbolizes all this, and it may be said that the sinner fulfills all righteousness when he dies and is buried (is buried beneath the water), and is raised in resurrection (is raised up from beneath the water); this is said by the apostle Paul in Rom. 6:4-5.... And also in Col. 2:12. Baptism by immersion would more accurately symbolize (typify) His death, burial, and resurrection. As further proof, in Acts 8:38-39 Philip and eunuch “went down into the water” for baptism; John baptized in the Jordan River, where it speaks of the Lord Jesus “coming up out of the water” (Mark 1:10); and John was baptizing at Aenon near Salim, because there was “much” water there (John 3:23). Why was “much” water to be desired, and why not baptize at one of the numerous and nearby wells, if sprinkling were to be used? The answer, it seems, is apparent. Immersion is the only mode that will endure the test of Scripture. The Lord’s Supper - This name was given by Paul to the commemorative ordinance instituted by our Lord on the evening preceding His crucifixion (1 Cor. 11:20). Paul’s account is the earliest record of the institution of the supper, probably early in A.D. 57, just twenty-seven years after the supper was instituted. The apostle had introduced it five years earlier when -42-

he organized the Corinthian church and “delivered” to them the ordinance (1 Cor. 11:23). He pledges his own truthfulness and authority for the correctness of his account by saying “I received” and “I delivered”. He refers to the source of his information; he had not been an eyewitness to the event, he had not been present at the institution of the supper, but he had received from the Lord what he had delivered to them. These words are capable of two interpretations. Either Paul had been granted a special communication direct from the risen Lord, or else he had received the account from the Lord through the Lord’s apostles, participants in the first supper. Matthew, an eyewitness, and Mark, the companion of Peter, who was present at the institution of the supper, also record the circumstances; so does Paul’s companion, Luke. Wishing to fulfill all righteousness and to honor the ceremonial Law while it continued, Jesus made arrangements to eat the Passover with His disciples (Matt. 26:17-19). Since the paschal lamb was killed in the evening, the paschal feast necessarily took place in the evening (Matt. 26:20). Wine mixed with water had come into use on such occasions. When, therefore, our Lord was about to follow up the supper by the Communion, there was wine mixed with water on the table. So also was there unleavened bread. He and His disciples were sitting (Matt. 26:20), by which is meant that, after the custom of the time, they half sat and half reclined on couches. When the paschal feast was finished, Jesus took bread and blessed it, at the same time rendering thanks for it. Giving it to His disciples, He said... “This is my body given for you; do this in remembrance of me.” And the cup in like manner after supper saying... “This cup is the new covenant in my blood, which is poured out for you” (Luke 22:19-20), “which is poured out for many for the forgiveness of sins” (Matt. 26:28). The object for which the Lord’s Supper was instituted was to keep Him in remembrance (Luke 22:19 [See above verse]). It was to show forth “the Lord’s death until he comes” (1 Cor. 11:25-26). The feast was not confined to the apostles or to the Jewish Christians, but was celebrated in the churches of the Gentiles also, for instance at Corinth (1 Cor. 10:15-21). It was understood to be the privilege of the Church for all time. The table on which the bread was placed was known as the Lord’s table (1 Cor. 10:21); the cup as “the cup of thanksgiving” (1 Cor. 10:16), and also was called “the cup of the Lord” (1 Cor. 10:21; 11:27). 5.2.1 - What about baptizing infants? We deny and reject, as unscriptural and erroneous, the baptism of infants, whether by immersion, sprinkling, pouring, or any other mode than believer’s immersion (baptism). (Heb. 11:6; Acts 8:12; Acts 8:37). To dedicate infants is not the same matter. Infant dedication serves to obligate the parents instead of the infant. 5.2.2 - Does baptism save the one baptized? We reject as blasphemous the doctrine of Baptismal Regeneration; that is, that the person baptized is or can be regenerated in, by or through baptism, much less, if possible, whether by immersion, sprinkling, pouring, or any other mode than believer’s immersion (baptism). (John 1:13; 1 Peter 1:23). 5.3 - Why are there so many Churches? We believe that there is only one true church. There seems to be so many churches but this is a misleading impression given to us by our worldly view. There is really an attempt to set up a one-world church-state. This type of system would be the foundation for the Anti-CHRIST -43-

worship of Rev. 13:16-18. The history of the world already records a one-world type government scheme. Constantine in the forth century was its founder. Constantine was a mighty soldier but not a strong politician. Claiming a vision in the sky of a cross and the words in Latin:- “IN HOC VINCE X.” These words meant “IN THIS THOU SHALT OVERCOME.” After this the battle was won and he was proclaimed Augustus and moved to establish a church-state form of government. This ecclesiastical branch of his system is still alive today (Roman Catholicism) even though the empire for which it was set up has failed. To make the church-state scheme work well enough to cause as dramatic a change as we observe in history, there had to be an adjustment in the Bible text. Soon after Constantine had overtaken the empire these changes took place. There were two names that came to the forefront in this Bible corruption: Origen (184-254) and Eusebius (260-340). It has been said that these two men are responsible for more error in the Body of CHRIST than any ten atheists, or infidels, who ever lived. The development of two text of Bible evidence is clear in the study of church history. How else could there be so great a conflict in doctrine as it concerns the simple truths of church order? There has been, in every age of church history, since the first, a concerted effort to corrupt the New Testament order of church by the corruption of the Bible. An effort was made early on to separate the laity from the clergy which is referred to as “the deeds of the nicolaitanes.” (Rev. 2:6) This action took several centuries to accomplish, but when it came, it plunged society into what is called “The DARK AGES” even though The Reformation did come to end the darkness, many never were able to come back to the same standard of church order that was enjoyed in the N.T. times. The closest to that order today is found in the churches which are true to the order of the ancient Ana-Baptist which have never really disappeared from the day’s of CHRIST until this day. 5.3.1 - What do Baptist believe? We Believe that the Baptist position is the most tenable of all denominational positions. The Baptist position is difficult to define because there are several major Baptist positions. There might be the “Traditional Baptist Position.” Then we see the “Contemporary Baptist Position.” Our day has revealed a “Personal Baptist Position” who knows what that might be? But, there is an “Historical Baptist Position” and this is the position I hope to defend here. The “Traditional Baptist Position” is the one held by many. It is a collection of matters that include traditions that may not come from the Bible or may not have any spiritual background at all. Then there is the “Contemporary Baptist Position” which is a modern implementation of the “Traditional Baptist Position.” Under this, Modernism is applied in full blown fashion. Modernism has never fitted the need and its denial of the major tenants of the Christian faith are unworkable for the true conscience. Also there is the “Personal Baptist Position.” The doctrine among Baptists that each believer should determine what he believes has produced many deviations from the historic standard of faith and practice. The “Historical Baptist Position” is the only position that is defensible. This position has been held by Baptist believers from the first century until our day. This position has been supported through the commentary of scholars from almost every other denominational group. This position has influenced the progress of culture in ways that have brought significant change. This position has maintained a stance within the Scripture from early times and the few who hold this place today are busy with efforts to continue this orientation into the future. The “Historical Baptist Position” can be -44-

distinguished from other Baptists by several simple marks: 1. A constant acceptance of the Truth of the Bible. The soundly established and well distributed Bible is the foundation of the “Historical Baptist Position.” This divine library is a volume of volumes mighty to Forge the message of Grace, Fight the madness of false doctrine, and Fix the meditations of scattered minds in any age. It is the historic rule of practice and faith and is still valid today. If the Bible was read and believed by the Christian society, all churches would be “Historical Baptists.” 2. An interpretation of Scripture under Pauline influence. Pauline teaching was believed by Augustine of Hippo and expressed in several writings but was not Baptistic. John Calvin, used this as a basis of his “Institutes of Christian Religion” but it was not Baptistic. The Reformers maintained this system of thinking and still do in this hour, yet they are not Baptistic. “Historical Baptists” have held the doctrines of grace from the earliest times of Christian history. This, being rejected by most Baptists of our day, draws a sharp contrast between these branches of the Modern Baptist denomination and the Baptists of historic record. We reject the nick-name “Calvinist” and believe that Calvin, himself, would not be a “Calvinist” today. This historic system of doctrine that has distinguished Baptists would once again serve that noble purpose for the Baptists of the 21st Century. The distinctives taught by the true church are in question here and if these be torn away there is no distinctive and all churches are the same. (see Song of Sol. 6:7-10) Our God promises to make a distinction. 3. With this, a consistent message of the Grace of God to save and keep sinners. (Plus Nothing; Minus Nothing) Once again, The delineation of this message is a Spiritual imperative. There are only two messages within religious methods. The message of works salvation is a reflection of a perceived covenant of works which does not exist. But there is a covenant of Grace between the race of mankind and Holy God. “Historical Baptists” have raised this covenant with zeal and if we return to it once more, it would make an impact as it has every time it has been articulated (“For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel!” 1 Cor. 9:16). 4. A sometimes hidden but yet unbroken perpetuity from the days of Christ. The study of Church History is an interesting branch of the major work. This line of investigation covers about 2000 years so far, starting in the earthly Ministry of JESUS CHRIST and extending into these present days and forward until an undetermined time (undetermined at least by us). The characters in the saga of Church History are varied and colorful. Some of the people in the line of Church History are an inspiration and some are as low as they come - every day seems to have had its share of each type. However, you may estimate the progress of church history, there must be an admission that there is an all seeing eye, an ever guiding hand and an eternally caring heart at work to bring about the desired will of the FATHER. (Jer. 29:11) This PERSON is whom we wish to serve -GOD being our helper. This is the Foundation of this thing called “Church.” If the churches of today have any foundation it must be CHRIST (1 Cor.3:9-11). And, if there can be found any Churches on the right foundation I say it is proof that GOD has kept HIS SON’S Promise to the Church of HIS earthly ministry (Matt.16:18). This branch of Church History is called Church Perpetuity. We must keep in mind the fact that of the 115 times the word “church” is used -45-

in the New Testament, 90 of these times it refers to a local congregation of baptized believers covenanted together as the body of CHRIST, but HE is the foundation of these churches and every other New Testament church. The term “perpetuity” is an important factor in many ways as can be seen. The “Historic Baptists”are the only ones who have a valid claim to this perpetuity of succession and there might be set forth three reasons: 1) In the providence of time, these churches were built upon the proper FOUNDATION (1 Cor.3:10-11). 2) They have been constructed with the right MATERIAL (Eph.2:20) 3) and perpetuity has proved that they are in the will of GOD (Heb.10:25) “And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.” (Matt.16:18) (see Song of Sol. 6:7-10) History is often boring and dry, yet it is important to know where we came from. In Isaiah 51:1 the Lord says, “Look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged.” Many people have asked me where Baptists came from and who they are. If you ask the average man in the street today what he knows about Baptists, you will find it is little or nothing. A recent survey taken in one of the busiest shopping centers, you could have heard the following answers: A) “Never heard of them.” B) “Some church or religious movement.” C) “They shove your head under water.” D) “Could be a pop music group.” Among those questioned was found one Christian. In childhood she had attended a Baptist Sunday School, but later sought fellowship in various other churches. At some time during this period she was immersed by an obliging Methodist Minister. However, baptism by immersion does not automatically make one a Baptist. There are many so-called religious bodies around today who baptize their converts but they cannot, by any stretch of the imagination, be called Baptist in either name or doctrine. Who, then, are Baptists? Firstly, and most importantly of all, Baptists are people not a denomination. They are people who, in every age, since the days of Christ and against all adversity, have held firm to the true teachings of the New Testament. Banding together in groups or assemblies they lived, and often died, to preserve, intact, the truths of the Gospel. Over the years they have been misunderstood, scorned, persecuted and murdered in the millions. And they have been called everything from political agitators to heretics. With a heritage so colorful and interesting, it is sad to see the demise of this institution of God’s making. Indeed, most Baptist don’t even know what they believe nor where they came from. These matters, stated above, are the heart of the “Historical Baptist” position. In the light of abundant Bible teaching, the Doctrines of The Sovereignty of GOD and Free-Grace are the only teachings that will survive the test of Scripture. (Isa.18:20) Three questions leave the case without debate: 1) Is our GOD ABLE (Heb.7:25)? 2) Is the race of mankind in the grip of sin and the fall, so as to render him “unable” (Impotent) (Rom.5:6; Gen.6:5; Rom.3:11)? 3) Can GOD; therefore, redeem the fallen race of mankind (Rom.8:28-34)? If HE is Sovereign HE can redeem all he chooses If he is finite; the sinner has no hope and preachers are vain. Under this reasoning, the Doctrines of the Sovereignty of GOD and Free-Grace become a more than tenable position. This position is born by many: A.W. Pink, John Gill, Benjamin Keach, C.H. Spurgeon, L.R. Shelton, B.B. Caldweld, Rolfe Barnard and a host of many, out of the camp of “Historic Baptist,” with which I gladly take my place and am gladly akin. Baptists are in the order of church that Jesus built in Matt. 16:18. That was the sober verdict of these historians, who were not Baptists, in most cases, but they -46-

reveal that historians long before them had conceded the facts which they record. And the historians to whom they refer were not Baptists! The “Historical Baptist Position” has been distinguished from other Baptists by these several issues. “Historical Baptists” make these things clear. There is, among “Historic Baptists,” (#1) a constant acceptance of the Truth of the Bible. It is clear that these truths are documented in the Word of God. These issues are illustrated through (#2) an interpretation of Scripture under Pauline influence. With this, (#3) a consistent message of the Grace of God to save and keep sinners. Then is seen (#4) the sometimes hidden but yet unbroken perpetuity of the church from the days of Christ. These four marks serve to show the major differences between Baptists and make the point that there are still a few who have an “Historical Baptist” position. As many other things are self-evident, the Baptistic position also proves itself. All who look for the truth can find the matter is clear. The admonition that is most needed, after reading this booklet, is that honest believers should seek to follow the path of truth and light. An “Historic Baptist Church” has a strong “Fundamental” and “Conservative” position and is often misunderstood by other Baptists and by other denominational congregations because of the convictions which make it “Historic.” A Baptistic system of doctrine is not a denomination and we seek to be both Baptistic (which we believe is taught in the BIBLE) and Independent (which is taught by the comparison of current spiritual apostasy in the main-line denominations with our consciences). Our fellowship is limited by our convictions - therefore this statement is set forth to inform and encourage those who stand outside this congregation. Sometimes our practice of faith and rule of life does not fit the norm and our separated lifestyle may confuse the observer. There are many Baptist societies in this order of the first century Christians. Their worship is that like unto those who first trusted the freshly shed blood of our SAVIOR and believe that, as near as possible, those who claim to be Christians should seek the historic order of faith and practice, worshiping and serving in that order as a perpetuation of that “never-fallen” witness of the “GRACE of GOD that bringeth salvation.” (Titus 2:11) Having faith in HIS (CHRIST’S) promise in Matt.16:18 we are fully confident that the “Gates of Hell will not prevail against” the church that CHRIST built. HE promised to keep HIS word “PURE” (Psa. 12:6-7) - and HE promised to keep all the souls who would simply trust HIS grace (John 10:28) - and we are sure HE can keep HIS church. 5.3.1a - What do historians say about the Baptist? We believe history has vindicated the Baptist. Dr. B.H. Carroll, founder of Southwestern Baptist Theological Seminary, Fort Worth, Texas, wrote in comments on Ephesians 3:21: “I could never understand why some Baptists say there is no ‘church’ [Assembly] succession. I believe that God has had a people in all ages, and that He had an organized people.” This can be proven to the honest reader through the words of recorded history, the evidence of time and the writings of the opponents of the Baptist. CARDINAL HOSIUS - A Catholic dignitary, spoke these words in the Council of Trent, A.D. 1554: “If the truth of a religion were to be judged by the readiness and cheerfulness which a man of any sect shows in suffering, then -47-

the opinions and persuasions of no sect can be truer or surer than those of the Ana-Baptists; since there have been none for these twelve hundred years that have been more grievously punished.”- Orchard’s History, p. 364 CARDINAL GIBBONS AND PATRICK J. HEALEY - In a work entitled “Crossing the Centuries,” published in 1912 by the “Educational Association,” edited by William King, and the two Catholic dignitaries just mentioned and with them former Presidents of the United States, Theodore Roosevelt and Woodrow Wilson: “Of the Baptists it may be said that they are no Reformers. These people composing bodies of Christian believers known under various names in different countries, entirely distinct and independent of the Roman and Greek ‘churches,’ have had an unbroken continuity of existence from apostolic days down through the centuries. Throughout this ling period they were bitterly persecuted for heresy, driven from country to country, disfranchised, deprived of their property, imprisoned, tortured and slain by the thousands, yet they swerved not from their New Testament faith, doctrine and adherence.” ZWINGLI - Great Protestant Reformer: In the Sixteenth Century he wrote: “The institution of Ana-Baptism is no novelty, but for thirteen hundred years has caused great disturbance in the ‘church.’” He admits Baptist existence back to within two hundred years of Christ and His apostles. What disturbance did the Ana-Baptists cause? They were our historic Baptist Brethren. In contending for the faith once delivered to the saints, they began to refuse to accept as valid baptism the immersions of otherwise of those groups who had become corrupt in doctrine and practice. MOSHEIM - A great Lutheran Historian: “The First Century was a history of the Baptists. Before the rise of Luther and Calvin there lay concealed in almost all countries of Europe persons who adhered tenaciously to the principles of the Dutch Baptists,” -Century Sixteen, part 2, chapter 30. “The true origin of that sect which acquired the name ‘Ana-Baptist,’ is hid in the remote depths on antiquity, and is consequently difficult to be ascertained.” He thus admits that Baptists are not Protestants, whose origin began in Roman Catholic Hierarchy, who protested against the Hierarchy, and whose origin ins not hid in the depths of antiquity. Mosheim is a great historian, and certainly not a Baptist, but he admits that there were Baptists before there were Lutherans, or any other Protestant denomination. Mosheim considered Baptists as heretics, which they were not and are not, but are apostolic in both faith and practice. WADDINGTON - Episcopalian, Fellow of Trinity College, in fact an Episcopalian minister, in “ ‘Church’ History from the Earliest Ages to the Reformation,” page 290: There are some who believe in the Vaudois [Waldenses] to have enjoyed the uninterrupted integrity of the faith even from apostolic ages...A Dominican, named Ranier Acchoo, who was first a member and afterwards a persecutor of their communion, described them, in a treatise which he wrote against them, to the following purpose: ‘There is no sect so dangerous as the Leonists [another name for the Waldenses] for three reasons: First, it is the most ancient-some say as old as Sylvester, others as the apostles themselves. Secondly, it is very generally disseminated; there is no country where it has not gained some footing. Thirdly, while the other sects are profane and blasphemous, this retains the utmost show of piety; they -48-

live justly before men, and believe nothing respecting God that is not good; only they blaspheme against the Roman ‘church and the clergy, and thus gain many followers.’” ALEXANDER CAMPBELL - The Baptist denomination in all ages and all countries has been, as a body, the constant asserters of the rights of man and the liberty of conscience. They have often been persecuted by Pedo-Baptists; but they never politically persecuted, though they have hd it in their power.” Alexander Campbell on Baptism, p. 409, editions 1851, 1853. Clouds of witnesses attest the fact, that before the Reformation from popery, and from the apostolic age, to the present time, the sentiments of Baptists, and the practice of Baptism have had a continuous chain of advocates, and public monuments of their existence in every Century can be produced.” CampbellMcCalla Debate, p. 378. The Baptists can trace their origin to apostolic times, and can produce unequivocal testimony of their existence in every Century to the present time.” Campbell’s Debate with Walker. T.R. BURNETT - In his day, a well known minister of the same faith as Alexander Campbell, in “Christian Messenger,” December 8, 1886: “The Baptists have connection with the Apostles through the line of succession which extends back three hundred and fifty years, where it connects with the Waldensian line, and that reaches to the apostolic days. This is not a Baptist line, but the Baptists have connection with this line, and through it have connection with the Apostles.” “Christ formed His ‘Church’ [Assembly] upon a rock, and it has been there ever since. In the days of Alexander Campbell it was wearing the name ‘Baptist Church’ [Assembly]. With Alexander Campbell we say the Kingdom was with the Baptists before he and his coadjutors started the Reformation.”“What and Where Is the Church,’ by T.R. Barnett, p. 73 BANCROFT - Historian and American statesman: “Freedom of conscience, unlimited freedom of mind, was from the first the trophy of Baptists.” BENJAMIN FRANKLIN - a minister, in Living Pulpit, p. 384: If popery were born too late, or is too young, to be the true ‘church’ [Assembly], what shall we say of those communions born in the past three centuries? They are all too young, by largely more than a thousand years. No ‘church’ [Assembly] that has come into existence since the death of the apostles can be the ‘church’ [Assembly} of the living God.” JOHN O. RIDPATH, METHODIST HISTORIAN - “I should not readily admit that there was a Baptist ‘church’ [Assembly] as far back as A.D. 100, though without doubt there were Baptists then, as all Christians were then Baptists.”-Jarrell’s “Church Perpetuity,” p. 69. ENCYCLOPEDIA OF RELIGIOUS KNOWLEDGE - History of Dutch Reformed ‘Church’, Vol. 1 page 148: Dr. Dermont, chaplain to the king of Holland, and Dr. Ypeij, professor of theology at Gronigen, in 1819, were commissioned by the King’s order to prepare a history of the Dutch Reformed Church, which was the State Church of Holland. The history was prepared under royal sanction and published officially. It witnesses the antiquity and orthodoxy, not of the Dutch Reformed Establishment, but of the Dutch Baptists. Here is what they reported to the king: “We have now seen that the Baptists, who were formerly called Ana-Baptists, and in later times -49-

Mennonites were the original Waldenses, and have long in history received the honor of that origin. On this account the Baptists may be considered the only Christian community which has stood since the Apostles, and as a Christian Society which has preserved pure the doctrines of the Gospel through the ages. The perfectly correct external economy of the Baptist denomination tends to confirm the truth, disputed by the Romish Church, that the Reformation brought about in the Sixteenth Century was in the highest degree necessary; and at the same time it goes to refute the erroneous notion of the Catholics that their communion is the most ancient.” 6 - What are the things that shall be in the last? Eschatology - The Doctrine of Last Things (Job 14:14) - Every system of religion has its own study of “eschatology”. If there is a beginning, there also must be an end (compare 2 Cor. 5:17 with Rom. 8:22-23 or Gen. 1:1 with Rev. 21:1-2). Man is constantly interested in the end, and in many cases the thoughts of the future take much of his time and energy. We will study this vital subject from three directions: I- The last things of a personal life (Heb. 9:27) (Physical death as it is compared to spiritual death and the state after death in this world). (Eccl. 8:8) II- The last things of prophetic record (Rev. 4:1 “...things which must be hereafter.”) (The signs of the times, O.T. record and N.T. record; interpretation of prophecy in light of the other option of lawless and empty humanism, the development of history; and lastly; the Bible has said so much on this subject as we look forward to what the future holds and the fulfillment of Scripture). (2 Peter 2:6) III- THE last things as it relates to the second coming of CHRIST and the eternal future. (Heb. 10:37) (no “time” in the future-only a sure existence in one of the two states -“Heaven” or “Hell.” (Dan. 12:2) These three seem to be generally important: A-Christ’s Holy Personality is the Spirit of Prophecy (Rev. 19:10) B-Christ’s Second Coming Is the Substance of Prophecy (1 Thes. 4:13-17) C-Christ’s Glorious Reward is the Solace of Prophecy (1 Thes. 4:18) 6.1 - Where do men spend eternity? We believe in the Resurrection of the body, both of the just and the unjust (Acts 24:15), that the just (the elect) shall be raised up in glory and honour (Matt. 24:31; Matt. 25:31-40), and be openly acknowledged and fully acquitted in the Judgment Day, before angels, devils and sinners, and made fully and eternally blest both in body and soul; and that the wicked shall be raised up to be condemned, body and soul, to the unspeakable torments of hell for ever and ever. (Isa. 26:19; Dan. 12:2; Matt. 25:31-46; John 5:28-29; Acts 23:6; Rom. 6:23; Rom. 8:11; Rom. 8:23; Rom. 14:10-12; 1 Cor. 15:52; 2 Cor. 5:10; Rev. 20:12-15). 6.1.1 - If there is a Heaven is there also a Hell? We believe in the everlasting, conscious blessedness of the redeemed in Heaven and the everlasting, conscious punishment of the unregenerate in Hell. (Psa. 9:17; Isa. 14:15; Luke 16:23; Rev. 20:14) Heaven - Heaven is the dwelling place of God and for those who go there a place of everlasting bliss (Heb.12:1-2). Scripture implies three heavens, since “the third heaven” is revealed to exist (2 Cor. 12:2). It is logical that a third heaven cannot exist without a first and second. Scripture does not describe specifically the first and second heaven. The first, however, apparently refers to the atmospheric heavens of the fowl (Hos. 2:18) and clouds (Dan. 7:13). The second heaven may be the area of the stars and planets (Gen. -50-

1:14-18). It is the abode of all supernatural angelic beings. The third heaven is the abode of the triune God. Its location is unrevealed. (See Matt. 23:34,37; Luke 10:20; and Rev. 21:2, 20-27). Hell - Hell is the future place of eternal punishment of the damned including the devil and his fallen angels. There are several words rendered as Hell: Hades - A Greek word. It is the place of the dead, the location of the person between death and resurrection. (See Matt. 11:23; 16:18; Acts 11:27; 1 Cor. 15:55; Rev. 1:18, 6:8). Gehenna - A Greek word. It was the place where dead bodies were dumped and burned (2 Kings 23:13,14). Jesus used the word to designate the place of eternal torment (5:22, 29, 30; Mark 9:43; Luke 12:5). Sheol - A Hebrew word. It is the place of the dead, not necessarily the grave, but the place the dead go to. It is used of both the righteous (Psa. 16:10; 30:3; Isa. 38:10) and the wicked (Num. 16:33; Job 24:19; Psa. 9:17). Hell is a place of eternal fire (Matt. 25:41; Rev. 19:20). It was prepared for the devil and his angels (Matt. 25:41) and will be the abode of the wicked (Rev. 21:8) and the fallen angels (2 Peter 2:4). The present abode of the lost eventually to be cast into the Lake of Fire. (Matt.25:4146) (Dan.12:2; Heb.10:28-29) With the current renewed interest in the occult, witches, astrology, demonism, and Satanism, Hell has taken on a new significance. Few dare preach as boldly about Hell, as is needed. This message is almost a lost doctrine in modern days. A resent questionnaire sent to 7,441 clergyman was tallied and the figures reflect a deplorable fact. Among those ministers responding to the survey; 58 percent of the Methodists, 60 percent of the Episcopalians, 54 percent of the Presbyterians, and 35 percent of the American Baptists agreed that “Hell does not refer to a special location after death, but to the experience of self-estrangement, guilt, and meaninglessness in the life.” In other words, they do NOT believe in a literal Hell. (This data quoted from “Hell You Say!” by C.G.Johnson in the Preface pp. vii) With so much confusion in the pulpits of America, it is no surprise that there is a puzzled population that can not grip the truth of GOD’S Word concerning Salvation - “If there is no Hell, why must we be saved?” The Truth is that there is a Heaven to gain an a Hell to shun. The subject is dealt with many more times, the word “Hell” is used 31 times in the Old Testament and 23 times in the New Testament. Hell’s Location: 1- In the lower parts of the Earth (Eph.4:9; Psa.16:10; Acts 2:27) 2- Under the foundations of the mountains (Deut.32:22) 3- In the nether parts of the Earth (Ezek.31:14-18; 32:24) 4- An enlarged placed (Isa. 5:14) Hell is: 1- A place-it has keys (Rev. 1:18) 2- Real-it has torments (Luke 16:23) 3- Popular-it enlarges itself (Isa. 5:14) 4- Sure-if you don’t trust CHRIST (Rev. 20:15) Some people who believe in the passages in the Bible about heaven, utterly reject the references to hell. There have always been a reasons, in the mind of some, to discount the message of Hell. Robert Ingersoll, a famous lawyer and atheist in the latter part of the nineteenth century, once delivered a blistering lecture on hell. He called hell the “scarecrow of religion” and told his audience how unscientific it was, and how all intelligent people had decided there was no such place. A drunk in the audience came up to him afterward and said, “Bob, I liked your lecture; I liked what you said about hell. But, Bob, I want you to be sure about it, because I’m depending upon you.” Shouldn’t -51-

we all be sure...? Hell has an horrible picture as seen in two passages of the Scripture: “Where the worm dieth not...” Mark 9:43-50 Everlasting Fire (Many are headed in this path...NOW!) “...for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh.” Isa. 66:22-24 Hellish Souls Are Seen (The future will find them still suffering there.) But you don’t have to go to hell... Once an art student painted an extremely realistic picture of a deep forest. Upon the professor’s looking at it, he promptly told the student that it made him feel hopeless and instructed him never to paint this subject again without painting a path out of the woods. We have painted a picture of Hell and put a hopelessness in the reality of Hell; but the path out is CHRIST through the Grace of GOD. I- CHRIST died to save (1 Cor.15:3 -The simplest statement of the Gospel- “...how that Christ died for our sins according to the Scriptures;”) II- GOD intends for HIS Children to go to Heaven when they die (John 14:2 “In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. 3 And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.”) III- The HOLY GHOST is in the business of calling sinners today (John 6:44 “No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day.” with Rom.8:30) “But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.” (John 20:31) There is No Time for Delay (1 Cor.7:29 “But this I say, brethren, the time is short...”) A- Tomorrow is uncertain (Prov.27:1) 1) “Put not your trust in princes...” (Psa.146:3) [OTHERS] 2) “For all flesh is as grass...” (I Peter 1:24) [OURSELVES] 3) “For what is your life?.. (ONLY) Vapor” (James 4:14) [LIFE ITSELF] B- No escape if we neglect (Heb.2:3) 1) The only “NAME” to call on (Acts 4:12) 2) The only “WAY” to the FATHER (John 14:6) 3) The only “GOSPEL” to preach (Gal.1:6) C- What profit is there in delay (Mark 8:36) 1) The rich farmer lost his barns and his SOUL (Luke 12:16-21) by delay 2) The rich man lost his sumptuous life style and his SOUL (Luke 16:19-23) by delay 3) The rich young ruler lost his joy and his SOUL (Matt.19:16-24) By delay what will you lose? (Rom. 6:23 “The wages of sin is death...”) What will you gain if you do not? “...the gift of GOD is eternal life...” 6.1.1a - Some have said that the wicked are just burned up – annihilated – what does the Bible teach? We reject the doctrine of the annihilation of the wicked, and believe that all who die out of Christ shall be turned into hell, the fire of which shall never be quenched, the wicked there suffering for ever the torments of eternal fire. (Matt. 25:46; Rev. 19:last part of 20; Rev. 14:10-11; Rev. 20:10; Rev 20:15). Note - It is the same word in the Greek which, in Matt. 25:46, declares the eternity of life for the sheep which declares the eternity of punishment for the goats. So (Rev. 20:15), those who are “not written in the book of life” are “cast into the lake of -52-

fire,” where they are “tormented for ever and ever.” (Rev. 20:10). Now the same words which are there translated “for ever and ever” are also used in Rev. 10:6, where the angel “sware by Him that liveth for ever and ever.” Therefore if God is “to live for ever and ever,” the torment in the lake of fire is to be for ever and ever; for the words are exactly the same in both passages. 6.1.1b - What is the Future Destiny of Believers? We believe that if a person is born once he will die twice, but if that person is born twice (“Ye must be born again...”) he will die once. Before the new birth, that person had a past and no future, but after the new birth he has no past and a great future. 1. He who does God’s will lives forever; the world and all it contains passes, but he continues (1 John 2:17; John 6:40). 2. He who believes on Jesus Christ and keeps His Word shall never die (John 11:25-26; 8:51); believers “in Christ” fall asleep, they do not die (Acts 7:5960); until Christ comes, believers who have departed this life are said to “sleep”. (Note that sleep is not necessarily a state of unconsciousness, but often of the highest consciousness and mental activity; sleep is however, usually a condition in which one is largely shut out of activity with the outside world, and shut up to God and His angels, or to the devil and his angels). 3. When the believer gets out of the flesh (the body) he departs to be with Christ; when he is absent from the body he is at home with the Lord (Phil. 1:23-24; 2 Cor. 5:6-8). The Bible gives little information on this; it does say that this state “is better by far” than our present state (Phil 1:23). This leaves no room for purgatorial tortures, nor for a state of unconsciousness; it is evidently a state of conscious bliss, but not the highest state the believer shall attain (2 Cor. 5:1-4, 8). 4. When Christ comes, the bodies of those who sleep “in Christ” shall be raised from the dead; not precisely the same bodies, howev- er, even as the grain that grows is not precisely the same as the grain sown. The sown grain disintegrates and many of its constituent elements go, no one can say where, but the formative principle takes to itself many new elements, no one can say when, and this is true in the resurrection (1 Thes. 4:16; 1 Cor. 15:12-13, 2023, 35-38). 5. At the resurrection we shall be given, in place of the “earthly tent we live in” (our present physical frame), “we have a building from God, an eternal house in heaven, not built by human hands” (the resurrection body). Mortality shall be swallowed up of life (2 Cor. 5:1-2, 4). 6. At His coming our Saviour will give us a new body conformed to His... (Phil. 3:21) 7. At the resurrection of those who sleep in Jesus, believers who have remained alive until that time and those who are raised shall be caught up together to meet the Lord in the air (1 Thes. 4:17); after that we will be with the Lord forever (John 14:3; 1 Thes. 4:17; John 12:26). We shall be in a prepared place, a place where Jesus has gone for the express purpose of preparing it for us; we shall be a prepared people in a prepared place. This place that Jesus is preparing He speaks of as “mansions” in KJV. (See John 14:2). We shall be in a city which has foundations, whose Builder and Maker -53-

is God; a better country than this, a heavenly country; a city prepared of God for us (Heb. 11:10, 16). It will be an enduring city (Heb. 13:14), and we will not go to some building to worship, for the Lord God Almighty and the Lamb are its temple (Rev. 21:22). That city has no need of the sun or moon to shine upon it, for the glory of God gives it light, and the Lamb is its lamp (Rev. 21:23). Paul got a hint of the dazzling brilliance of that light on the Damascus road. Our resurrection eyes will be able to endure and enjoy the glory that blinded him; the gates shall never be shut and there will be no night, but perfect security and no darkness (Rev. 21:25). Nothing unclean, nothing abominable, nothing false, untrue, or unreal will be there – no saloons, no filth, no shams (Rev. 21:27). There shall be a river of water of life, bright as crystal, flowing out of the throne of God and of the Lamb down the middle of the great street of the city; and on both sides of the river shall be the tree of life, bearing twelve fruits, yielding its fruit every month, and the leaves of the tree for the healing of the nations (Rev. 22:1-2). 8. We shall be like Him (1 John 3:2), and we shall, with Him, be manifested in glory, not only beholding His glory but reflecting it in ourselves (Col. 3:4); and the glory that God has given to Jesus shall be ours (John 17:22). We shall be sharers of God’s own glory and Kingdom; we shall be heirs of God and joint-heirs with Jesus Christ, glorified together with Him (1 Thes. 2:12; Rom. 8:17). 9. We receive salvation through faith, but rewards will be given us according to our own works (Luke 19:12-13, 15-19), and will vary in proportion to fidelity in service (Matt. 6:20; 1 Cor. 3:11-15). Among the many rewards promised are: A. The crown of life, being for those who endure temptation (trial), promised by the Lord to them that love Him (James 1:12); B. The crown of righteousness, for all those who have “longed for his appearing” (2 Tim. 4:8); C. The crown of glory, for those under-shepherds who have properly attended the flock of God during the absence of the chief Shepherd (1 Peter 5:1-4). 10. God has promised, Christ has appointed, and it is the Father’s good pleasure to give a Kingdom to them that love God and continue with Christ in His trials (James 2:5; Luke 22:28-29; 12:32). In this Kingdom we shall reign with Christ as priests of God and Christ (Rev. 20:6); this Kingdom was prepared for us from the foundation of the world (Matt. 25:34). 11. To him that “overcomes” (1 John 5:5) Christ will give to eat of the tree of life, which is in the paradise of God (Rev. 2:7). He shall not be hurt of the second death (Rev. 2:11); Christ will give him of the hidden manna and a white stone with a new name on it which no one knows but him who secures it (Rev. 2:17). He also will have authority over the nations, and he shall rule them with a rod of iron (Rev. 2:26-27). He shall be arrayed in white garments, his name will be in the book of life, and Christ will acknowledge him before the Father and His angels (Rev. 3:4-5). He will be made a pillar in God’s temple, and upon him Christ will write -54-

the name of God, of the city of God, and His own new name (Rev. 3:12); he will sit down with Christ in His own throne (Rev. 3:21). 12. God shall wipe away all tears from the eyes of His people; death shall be no more, and neither shall there be any mourning, crying, or pain anymore (Rev. 21:3-4). And we shall be unreprovable in the day of the Lord Jesus Christ; He will so perfect us that there will be absolutely nothing in us that even He can be displeased with (1 Cor. 1:8). So, we who are guarded by God’s power through faith into a salvation ready to be revealed in the last time, shall receive an inheritance, incorruptible and undefiled, that does not fade away, reserved in heaven for us (1 Peter 1:3-7). 6.2 - What is the Hope of the Church? We believe that Christ Second Coming is the Hope of the Church. (1 Thes. 4:18) We also believe that this coming is both personal and imminent second coming of Christ.” (John 14:3; 1 Thes. 4:16) The second coming of the Lord Jesus Christ begins with the rapture of the Church in the air, followed by the Great Tribulation, during which time will also occur the judgments at the judgment seat of Christ, which constitute the giving of rewards for good works, consummating in His coming to the earth in power and great glory; the elapsed time for these momentous events will be at least seven years, the period of Daniel’s seventieth week (Dan. 9:27), which corresponds to the time of the Great Tribulation (Matt. 24:29-30). 1. The word rapture is found nowhere in Scripture; it is a word used to designate an event, and comes from a root meaning “to be caught up”. The rapture, Christ’s descent into the air to meet His caught-up Church, constituting every believer both living and dead, is the next event of divine prophecy to take place. There is no known prophecy yet unfulfilled between the present time and this tremendous event, so marvelously and concisely pictured by the apostle Paul in 1 Thes. 4:13-18: 2. Following the rapture, Christ will set up His judgment seat, probably somewhere in the air, before which all His saints will appear one by one (Rom. 14:10; 2 Cor. 5:9-10), for the judgment of their works, and the giving of promised rewards (1 Cor. 3:11-15; 4:5). This will transpire in all probability during the seven years of the Great Tribulation on the earth. 3. After completion of the giving of His rewards, in Rev. 19:11-16, the Lord Jesus Christ is seen as He is leaving heaven with His saints and angels for the purpose of destroying His enemies and setting up the Kingdom of heaven on the earth: 4. Then comes the revelation of Christ in Matt. 24:27, 29-30 He is seen again: (See also Is 2:1221; 13:9-13; Zec. 2:10-13; Luke 17:28-30; 21:25-27). And so, with power and great glory, He will return to the earth, establishing His throne, upon which He will reign, together with His saints, for a thousand years (Rev. 20:4-6); after which the Kingdom will be turned over to God the Father.

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The Enemies of Old Path Theology Most would think that the Gospel would be so innoxious that it would have no enemies – but this is far from the truth. The Gospel is the most volatile issue of all contemporary matters. Broadly speaking, we may identify five great enemies of the Gospel in our society today. The thought of them makes us groan within. I- Secular Humanism. Making man the measure of all things, it has no time for God or for anything coming from or pointing to God. It is expressed in a yearning after culture and freedom of thought and “the cultivation of the polite branches of knowledge” developing “a system of thinking in which man, his interest and development are made central and dominant.” Its tendency is to exalt the cultural and practical rather than the scientific and speculative, and to encourage a spirit of revolt against existing opinions. Yet its advocates’ avowed concern for man’s well-being when their principles are applied to life has been and continues to be disastrous to “Old Path” Gospel efforts. II- Islam. Islam comes from the concept that Christianity is merely “one path to God.” Rather, it can be proven (Biblically) that Christianity is the only true “religion”. (Ex. 20:3; Psa. 86:10; Acts 4:12). As an example of this “Pluralism,” Islam is thought to be religiously equal with Gospel efforts. Islamic teaching and its efforts to “evangelize” the world is an enemy of the “Old Path” message. Islam is aggressively critical of western social anarchy and increasingly vocal on behalf of Islamic law, it meets with little resistance from so-called church leaders and will stop at nothing to assert its claims. But, when Jesus comes, Islam will be a “was-lam”!! III- Popery. The doctrines and dogmas of Roman Catholicism, and its false ecumenism being promoted within the church between Protestants and Catholics is an enemy of th “Old Path” message. This is based on Rome’s denials of Sola Scriptura (the Bible in its 66 book cannon only), Sola Fide (that Faith that saves and keeps is a gift of God only and not earned through works), Sola Gratia (Saved by Grace only), and Solus Christos (Jesus Christ is the only Saviour), they are not a true Christian church. Despite its large-scale losses among both priests and people, and repeated child-abuse scandals, it nevertheless continues to infiltrate as many political, educational, commercial and media spheres as possible, longing for a new European ‘Holy Roman Empire’ on which it can stamp its image. IV- Theological Liberalism. Undermining confidence in the Word of God and its teaching on Law, Sin, Christ, Salvation and Hell, it controls so many theological colleges that sound churches can hardly find the Biblical training their ministerial candidates need. Even professing Evangelicals are little better than anti-confessional Liberals. With them, doctrine no longer divides. That is to say, truth no longer matters. V- “Dead Religious” Intellectualism. Its disciples speak and write of theology as an intellectual exercise in notions, to the great neglect of Christian experience and practice. Unlike our far more learned Old Path Pastors, they appear too busy “keeping up with the philosophical Joneses in the secularized university circles where so much of their work is done” to fulfil their role as spiritual guides of God’s flock.

The Old Path Message or Bad Theology Oh, when shall we see a return to the God of the “Old Path” Gospel Message? There can be many reasons for this deplorable fact but at the root of this apostasy is the condition of “Bad Theology” that has allowed the demise of the “Old Path” Gospel Message. This has been seen in resent times as the erosion of all the major truths of “Old Path” Theology This current and pervasive theological error is gaining a foothold within Gospel churches and producing doctrine that is highly questionable. Below is an orthodox critique of these doctrines that have risen up in our midst. The 5 Solas are the truths that dictate the position the teachings of those who believe the Bible Alone (Sola Scriptura) is the standard for doctrine and practice. We believe that every aspect of salvation is by -56-

God’s Sovereign Grace Alone (Sola Gratia) and conditioned upon Christ Alone (Solo Christo). We believe that Christ’s people freely receive knowledge and rely upon Christ entirely for their salvation by the gift of Faith Alone (Sola fide (by faith alone), also historically known as the justification of faith, is a doctrine, held by some, which asserts that it is on the basis of their faith that believers are forgiven their transgressions of the Law of God, rather than on the basis of good works which they have done.). We believe that all that happens in this world, including the salvation of men, the damnation of the wicked, and even the sinfulness of men is predestined for the Glory of God Alone (Soli Deo Gloria). This Biblical Hermeneutic position has its strong forces that pollute and dilute the power of the message: Synergism – This is the erroneous doctrine that there are two efficient agents in regeneration, namely the human will and the divine Spirit, which, in the strict sense of the term, cooperate. This theory accordingly holds that the soul has not lost in the fall all inclination toward holiness, nor all power to seek for it under the influence of ordinary motives.”To put it simply, synergism is the belief that faith is produced by our unregenerated human nature. Conditional Election (Under the presumption of Foreseen Faith) – The [erroneous] belief that election to salvation is not a supernatural act of God’s grace alone; rather, God’s choice is based upon the choice of unspiritual man, as God chose to salvation those whom He foresaw choosing Him of their autonomous free will. It follows that God’s choice of certain individuals unto salvation before the foundation of the world was based upon His foreseeing that they would respond to His [outward] call. He selected only those whom He knew would, of their natural selves, freely believe the gospel. Election therefore was determined by or conditioned upon what natural man would do. The faith which God foresaw and upon which He based His choice was not given to the sinner by God (i.e. it was not created by the regenerating power of the Holy Spirit) but resulted solely from man’s will. It was left entirely up to [autonomous] man as to who would believe and therefore as to who would be elected unto salvation. God chose those whom He knew would, of their own free will, choose Christ. Thus the sinner’s choice of Christ, not God’s choice of the sinner, is the ultimate cause of salvation. Antinomianism (or No-Lordship) – The belief that Christians are liberated from the observance of moral laws when God’s grace is active. The word comes from the Greek anti, against, and nomos, law. It is the unbiblical practice of living without regard to the righteousness of God, using God’s grace as a license to sin, and trusting grace to cleanse of sin. In other words, since grace is infinite and we are saved by grace, then we can sin all we want and still be saved. It is wrong because even though as Christians we are not under the Law (Rom. 6:14), we still fulfill the Law in the Law of love (Rom. 13:8,10; Gal. 5:14; 6:2). We are to love God with all our heart, soul, strength, and mind, and our neighbor as ourselves (Luke 10:27) and, thereby, avoid the offense of sin which cost God His only begotten Son. Paul speaks against the concept of antinomianism in Romans 6:1-2: What shall we say then? Shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein?”. We are not to use the grace of God as a means of sin. Instead, we are to be controlled by the love of God and in that way bear the fruit of the Holy Spirit (Gal. 5:22-25). You may be sure that your position is right if the legalist call you an antinomian, and the antinomians call you a legalist. Legalism – To the extent that we forget that our status before God is due to what Christ has done for us, we will try to make out own relationship with God depend on winning His approval. The process of adding anything (baptism, church membership, communion, etc.) to faith as a means of obtaining grace. (2 Cor.3:6; Gal.2:21-3:3) A term frequently used to describe Bible-believing Christians who are zealous for pure doctrine and who desire to maintain holy standards of living in this wicked hour. Those who have this type of unscriptural mind set label the old-fashioned Bible Christian as a “legalist” or a “Pharisee.” Note that the Pharisee’s error was not his love for the truth and his zeal for Bible righteousness. The Pharisee did not love the truth; he loved tradition (Matt. 15:1-9). If the Pharisee had loved the truth, he would have loved Jesus Christ (John 8:47)! The Pharisee did -57-

not love Bible righteousness; he loved his own self-righteousness (Luke 18:9-14). The Pharisee did not have a zeal for God; he had a zeal for his own false religion (Matt. 23:15). To call the fundamental Bible-believing Christian who is saved by the grace of Jesus Christ and who loves the precious Word of God a Pharisee is a wicked and untrue slander. You may know if your position is right when the Legalist call you an “antinomian” and the antinomian calls you a “Legalist.” A New Perspective on Paul’s Teaching of Justification – This one-sided, imbalanced view of soteriology threatens to undo a biblical understanding of the nature of the Gospel, the meaning and importance of justification, and the imputation of Christ’s righteousness.

Objections Answered Objections to the study of Theology are many. It seems that anything that calls of work to gain the knowledge that equips the student for mastering any subject can be objected to. 1- The objection is that the Bible does not set forth any scientific or systematic form of theology. Therefore any effort to construct a system of theology should be objected to! None of the Apostles (not even Paul) ever formulated one. The answer can be given that: A) For good or ill, systems of theology exist and came to exist of natural causes (Gravitation to a system of theology seems to be natural). B) The laws of human thought causes us to place our conceptions of truth and our intelligent investigations into an “outline” of these related truths. C) At a very early date, the church has expressed herself in Articles of Faith, Creeds and Confessions which has rendered scientific systems of theology inevitable. 2- If the Bible does not furnish us a Systematic Theology, It does act according to the analogy of natural science. There is no naturally occurring “Science of Botany” but this science had to be discovered and formulated by man. The world around us renders numbers, quantities, lines and figures but man must formulate the “Science of Mathematics. The heavens are filled with the galaxies of heavenly bodies but man had to formulate the “Science of Astronomy.” Thus, it should be seen that if all these sciences are “princes of science” Theology is the “Queen of Science” and Theology should be so presented as to call for all other sciences to bow to it. 3- Then the objection is made that the magnitude of Biblical revelation is overwhelming; therefore no attempt should be made to formulate any systematic expression of that which can not be added to thereby. This being true (“For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD.” Isa. 55:8), it must be recognized that this is no argument against Systematic Theology. The student of theology is ever standing in the “realm of mystery” on “Holy Ground.” Reverence enforces reticence (reserve, taciturnity) and instinctively the tongue becomes silent, the pen of the ready writer is stilled and we are lost in His presence.

The Need of Old Path Theology 1- Theology is necessary as a means of Declaring the meaning of Christianity. Man is forced to “reason” as well as he is driven by emotion. This level of study will remove the impulsiveness of the emotional reaction and allow a proper response which guide us to appropriate emotional expression. 2- Theology is necessary in order to Define Christianity. The definitions are not to be exhaustive for they are beyond knowing in full. We may apprehend what we cannot comprehend. (“For we know in part...” “For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.” 1 Cor. 13:9, 12). 3- Theology is necessary in order to Defend Christianity. Many “ideas” are set forth and without theological investigation, no defense can ever be formulated, error will prevail and false concepts of blasphemous teaching will develop. Systematic Theology allows the issue to be forced into analytical form and tested under the daylight of God’s Word. -58-

4- Theology is necessary in order to Disseminate Christianity. Christianity is a “Missionary Religion.” It is un-apologetically aggressive. No possible success can attend the propagation of Christianity without doctrines. The “Truth” is employed to produce “Experience” then “Experience” gives a “New Appreciation” “Truth.”

Conclusion to the Old Paths Baptist Outlines of Practical Theology Everyone engages in theology. Everyone has a theology. The word “theology” is derived from two Greek words, theos meaning “God,” and logos meaning “word” with extended meanings of “reasoning” or “logic.” Theology refers to “reasoning about God.” Everyone has some “reasoning about God,” including the atheist who rejects the “god” he has reasoned about. Practical Theology would be of great use in the confusion of our day. For this cause the Bible was given to be profitable (2 Tim. 3:16-17). The author of these outlines has offered this treatise to express his heart, instruct many students and obey his Lord. I believe He has ordered these lines in hopes to train a new generation in the Old Paths. Hopefully, you will find, here, a Biblical account of the Old Path Message of redemption. There are three distinct attitudes taken towards this matter: Denial, Doubt and Disbelief. 1- To deny would be to fly in the face of facts. (“These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God.” 1 John 5:13) (See also: Matt. 9:6; Mark 2:10; Luke 5:24; John 10:38; 19:4; Eph. 1:18; Col 4:6) 2- To doubt is either the trifling of a fool or the torture of a sincere mind. (“...How long halt ye between two opinions? if the LORD be God, follow him: but if Baal, then follow him...” 1 Kings 18:21) 3- To disbelieve is to turn from and repudiate the only reliable source of information concerning the message of the Old Path. Once established, the Old Path Theology will be your power to sing the same songs everywhere and show the same desires and yearnings of the heart everywhere. Why anyone would disbelieve this, however, is an unanswerable fact. There two reasons to set these matters in order: 1) To obey God’s command (“Thus saith the LORD, Stand ye in the ways, and see, and ask for the old paths...” Jer. 6:16) and 2) because of the state of this generation (“Because my people hath forgotten me...” Jer. 18:15). The author disclaims originality. Other men have labored, I have but entered into their labors. The results of the study of God’s Word by learned and spiritual servants has netted a bounty of wonder in the matter of Old Path Theology. The author has only proposed to himself the modest task of summarizing, arranging and condensing this mass of material into a convenient form. This book is hoped to meet a need among many, exercise a burden in me and please the God who redeemed me for His glory. You, the reader, will do me great honor by you attention to these matters. Therefore, I remain in His service... TWP (At home: 1-14-06, 9:48 AM in Mineral Springs, NC)

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Appendix A A Concise Glossary of Theology (Editor’s Preface) There has been a need for this booklet for some time and it is hoped that this glossary will fill the gap between the larger Bible Dictionaries and Encyclopedias and the students handheld need. Daily Bible study takes all of us into books and through research material that is written in the vernacular of the scholar’s English (as it should be). Many of these terms may not appear in a standard English desk dictionary. The definitions used here are intentionally kept short to render a small, handheld booklet. Space has determined the terms that deal with doctrine and dogmatics. It is hoped that the reader will add more in the study that is done with the aid of this glossary. All quotations from the Bible are from the AV 1611 (King James Version); believing that this version is God’s Word for English speaking people. The King James Version is in the public domain in the United States; and may be copied and quoted from without restriction. Other quotation are made through the “Fair Use” exception to the copyright laws where these apply. The doctrine of “fair use” is a concept of the common law; its limits are nowhere spelled out exactly. Essentially it implies that an author may quote from another author’s work to illustrate or buttress his own points. He should transcribe the quotation accurately and give credit to its source. Fair use is use that is fair – simply that. The Editor disclaims originality. Other men have labored, I have but entered into their labors. The results of the study of God’s Word by learned and spiritual servants, in every division of the church and in many lands, has netted a bounty of wonder in the matter of Bible study. The Editor has only proposed to himself the modest task of summarizing, arranging and condensing this mass of material into a convenient form. Abrahamic Covenant, Davidic Covenant, –A– Mosaic Covenant, New Covenant, Noahic Abrahamic Covenant – The covenant God made Covenant, Phinehaitic Covenant, Sinaitic with Abraham and his Seed in Genesis 15 and Covenant). 18. (See Covenant Theology, Adamic Agape – A Greek word for “holy love” in contrast Covenant, Davidic Covenant, Mosaic Covenant, New Covenant, Noahic Covenant, Phinehaitic to εροσ, “sensual love” and or πηιλιοσ, Covenant, Sinaitic Covenant). “friendship, filial love.” The term is applied Accommodation Theory – In general this theory also to the common religious meal in use in the refers to the adaptation of statements or events early church in close relation to the eucharist. to communicate within a certain context. It is Agnosticism – A view which denies the ability to used positively to account for God’s truth being know anything specific about God, ultimately expressed in ways understandable to man, including even His existence. especially with reference to figures of speech Amanuensis – Someone employed by ancient and so forth within Scripture. It is used authors as a secretary. The author would negatively and erroneously to say that such dictate, and the amanuensis would write. adaptation cannot occur without Compromising Sometimes the author would tell the the truth of the communication. amanuensis the substance of what he wanted to Adamic Covenant – The Adamic Covenant is say, and the secretary would write it in his own often called the covenant of works or the words. his practice is clearly reflected in the covenant of creation. It refers to the covenant N.T. in Rom. 16:22; 1 Cor. 16:21, Gal. 6:11; 2 God made with Adam promising him eternal Thess. 3:17; and 1 Peter 5:12. life or eternal death according to the success of Amillennialism – Amillennialism is derived from his priestly kingship during his probation period the Latin prefix a- meaning “no” plus the word in the garden of Eden. Jesus Christ, the last mille meaning thousand and annus meaning Adam, satisfied this covenant through His year. The initial a is a negative particle; human obedience. (See Covenant Theology, therefore the term means “no millennium.” -60-

Adherents to this system of thought anticipate no future earthly manifestation of Christ’s kingdom. They view pasages such as Rev. 20:16 as figurative and in some sense fulfilled through the reign of Christ (1) in the hearts of believers, and/or (2) in heaven, meaning that to them we are in the Millennium now. Annihilationism – This belief (sometimes identified also by the term “conditional immortality”), held by several cults, teaches that the destiny of the lost is that they will ease to exist in any form. This denies the biblical teaching about hell (e.g., Mark 9:47, 48) and is a concept unknown in either the O.T. or N.T. This view has also gained in popularity among more liberal theologians and same (neo)evangelicals. Antediluvian – Antediluvian is derived from the two Latin words ante meaning “before” and diluvium meaning “a flood.” The period before the great deluge of Genesis 7 is referred to as the antediluvian world. Antinomy – The mutual contradiction of two principles or inferences founded on equally valid premises. Antinomianism – Antinomy is derived from the two Greek words αντι meaning “over against” and νοµοσ meaning “law” meaning literally “against law.” An antinomian is one who denies that there is any objective law or standard of obedience in the New Testament age to which the believer is accountable. This view teaches that the forgiveness found in Christ eliminates the need for any governing law and thus makes it legitimate for a Christian to do things which the Bible forbids (but see 1 Cor. 9:21). Antithesis – Antithesis is derived from the Greek words αντι meaning “over against” and τιτηεναι meaning “to set.” Antithesis in literary terms refers to the scheme in which the author juxtaposes two contrapositional tenets in order to demonstrate a dialectic. In philosophical terms antithesis is that utter dialectic opposition of two presuppositions. Anthropology – Anthropology is derived from the two Greek words αντηροποσ meaning “man” and logos meaning “word.” Biblical anthropology deals with the study of the Bible’s revelation of the nature of man both before and -61-

after the fall and both before and after regeneration. A fundamental idea in Biblical anthropology is the image of God. Apocalypse – This is the English form of the Greek αποχαλυπσισ (“revelation,” “unveiling”). The last book of the Bible is sometimes called “The Apocalypse.” Apocalyptic – From the Greek αποχαλψπσισ, an “uncovering” or “revealing.” The word describes a particular belief of how the world would end. Jews, as well as the early Christians, each had (differing) convictions that God had revealed to them the secret that the world very soon would come to some kind of cataclysmic end, and a new and better world would take its place according to divine plan. Apocalyptic Literature – The contents of these books concern “revelations.” Frequently these “revelations” are communicated through visions or symbols. Ezekiel, Daniel, Zechariah, and Revelation are such books, as are many ancient Jewish books not included in the Protestant Bible. Apocrypha – From the Greek αποχρψπηοσ, “hidden.” Books found in the Greek translation of the Hebrew scriptures made in the third to first centuries B.C. (the Septuagint) that were later rejected by Judaism but retained by Christians. At the Reformation, Protestants adopted Jewish practice with regard to these books, while Roman Catholic and Eastern Churches retained them as part of their Hebrew scriptures. Apocryphal – “Apocrypha,” meaning ‘hidden,” is a reference to the somewhat mysterious contents of many Jewish books which are not regarded as inspired Scripture by either the Jews or most early Christians. Eastern Orthodox Christians and, since the sixteenth century, Roman Catholics accept some of these books as part of the O.T., while the rest of the religious world has rejected them, insisting that the O.T. contains only the traditional thirtynine books. Apologetics – Apologetics is derived from the Greek word απολογια meaning “defense” or “answer.” Apologetics is giving a reason for the hope of Christianity and a defense of the gospel. Because of the identity of Christians

with the One true God, the Christian worldview is antithetical with the world of unbelievers who hate their Maker and thus Christianity as well. Christian apologetics serves its Creator by affirming Him as the basis and purpose of rationality before men, and showing that the basis of other worldviews cannot account for the reality they live in. The goal of reformed apologetics is to defend the gospel from the wisdom of the world by silencing its foolishness and offering the only possible interpretation of reality in light and hope of Jesus Christ. A Priori – “From first [to last]” A priori is a Latin phrase which designates deduction; from cause to effect; from generalization to peculiars. Opposed to a posteriori. Apostasy – This is a reference to the abandonment of true Christian faith, i.e., a denial of the truths essential to the gospel or a ceasing of one’s profession to be a Christian. In Christian theology, the personal, knowledgeable, willful total rejection of one’s Christian faith, after which repentance is impossible. Apostolicity – This has reference to the authorship of a book by an apostle or by one associated with an apostle. This was a crucial criterion for accepting a book into the N.T. canon. Arianism – The heretical teaching of Arius, who was condemned by the Council of Nicaea in A.D. 325, maintained that Jesus Christ was a created being, that He was not eternal, that though He might be called “God” as a courtesy title, He did not share in the essence or being of the Father and thus was not truly God. Arminianism – A system of soteriology which emphasizes the role of man in salvation, and believes that God’s granting of salvation to individuals is based upon His foreknowledge of their respective acts of faith. This theological system also teaches that genuinely saved people can lose their salvation and that some do through apostasy. Arminianism is usually contrasted with Calvinism. In Christian theology, the label of Arminianism attached to proponents of the view of salvation that says humans can repent or desire to repent before God apart from God’s specific, supernatural intervention or enabling process. The system is named after Jacob Arminius. -62-

Asceticism. This doctrine advocates rigid selfdiscipline, often to the point of selfdenial and sometimes even deprivation of all but the most basic necessities in order to coerce the subordination of the body to the spirit. Though self-denial is taught in Scripture this form, prompted by its erroneous motivation, is foreign to the Bible. Atonement – The work of Christ on the cross is the means by which sinners can be brought into a right relationship with God. Christ. as Man, willingly bore the punishment of sinners in their place (Isa.53:5, 6), and, as God. sufficiently paid the penalty for sin. Attributes of God – These characteristics or qualities of God include His eternality, selfexistence, omniscience, omnipresence, omnipotence, etc. Autograph – This refers to the original manuscfipt of a book of the Bible. –B– B.C.E.; C.E – Abbreviations for Before the Common Era and Common Era, used as nontheological replacements for B.C. and A.D. Basileia – The Greek word βασιλει/α means “kingdom.” Baptism – The immersion in water of one who trusts Jesus Christ as his Lord and Savior. This immersion in the name of Jesus Christ (Acts 2:38) or of the Trinnity (Matt. 28:19) neither saves nor contributes to salvation in any way. Whereas only faith is essential for salvation (John 3:36), Christ commanded that those who become His disciples should be baptized (Matt. 28:19), making baptism essential to obedience. This witness to salvation is testimony of the believer’s obedience to the command of Christ. Only immersion fulfills the symbolism: (1) pointing back in history to the death, burial, and resurrection of Christ; (2) emphasizing the present in showing the believer’s death to sin and resurrection to union with and new life in Christ; and (3) looking to the resurrection of the body when Christ comes again (cf. Rom. 6.3 53. The term is also used in reference to the coming of the Holy Spirit into the life of unbeliever at the point of regeneration (1 Cor. 12:13). Bema – This Greek term is used in Rom. 14:10

and 2 Cor. 5:10 concerning the judgment of Christians. In many Greek and Roman cities the bema was a prominent judicial landmark where awards were given and justice was administered. Berith – The Hebrew word berith means “covenant.” Bible – From the Greek βιβλιοσ or “little books” (papyrus rolls at first, later in codex form). The “Bible” is a compilation of canonized hooks. Biblical Theology – Biblical theology is the discipline which traces the organic selfrevelation of God through the history of Special revelation. Bishop – The N.T. word, a translation of episkopos, is used interchangeably with the words translated “elder” and “pastor.” It portrays the pastor in his function of being an “overseer” of God’s work. Blasphemy – This refers to an insult to the honor of God directly or to one of His representatives. The term is also used in a weaker sense to refer to any verbal abuse. –C– Calvinism – A system of soteriology developed from the teachings of John Calvin (A.D. 15091564). This theology emphasizes the sovereignty of God in predestinating and electing some to salvation, based solely upon God’s free and unmerited grace. In Christian theology, the label attached to proponents of the major views taught by John Calvin, especially relating to God’s sovereignty and human freedom, and usually incorporating the Calvinist “TULIP” – T = Total depravity, U = Unconditional election, L = Limited (or definite) atonement, I = Irresistible grace, and P = Perseverence of the saints (eternal security). His teachings have remained foundational in the reformed church over the ages. In 1619 the Synod of Dordtrecht systematized his teachings on soteriology in response to the remonstrance of James Harmenz (Latin Arminius). Since then, Calvinism has been identified with the five creedal doctrines which the Synod of Dort laid out. Compatibilism – One of the views within determinism that seeks to reconcile God’s sovereignty and human “free” will and moral -63-

responsibility by adopting a view of circumstantial freedom of self-realization. Canon – From the Greek κανον, which means something made of reeds or something straight like reeds. It came to be used as an authoritative list. In the Christian church it was used as a list of regulations, hence “canon law”; as a list of clergy or saints, hence “canonize”; and as a list of books to be read in the churches, hence “canon of the New Testament”, and “canon of the Old Testament.” Carnal – This word, used theologically, refers to the sin nature. A carnal Christian is one who more attentive to physical life and its temporary allurements and satisfactions than he is to the spiritual life of the Lord. Catechism – Catechism is a derivative of the Latin word chatechismus meaning a handbook of questions and answers. To catechize is to teach or instruct using the repetition of questions and answers. Catholic – From the Latin catholicus, “universal” or “general.” It is used in connection with the later letters in the New Testament, the “Catholic Epistles,” because they are addressed to the church at large rather than to individuals or separate churches. It is then used of the church as a whole as distinct from one particular part of the church, e.g., the “catholic church” as distinct from the “Syrian church.” In discussing the period after the Reformation it distinguishes the Roman Catholic church from the Protestant churches. In the last context it is always capitalized, “Catholic.” Charismata – Abilities given to each believer by God according to God’s own will for the building up of the body of Christ, the church, are identified as charismata (Gk.), “grace gifts,” or pneumatikon (Gk.), “spiritual gifts.” Christian – A person who has put his trust in the Lord Jesus Christ and His atoning sacrifice to save him from the guilt and penalty (hell) of sin (Acts 16:29-31; Rom. 10:9). Christology – The doctrine concerning the Person and work of Christ. From the Greek Χηριστοσ, “anointed” and logos, “word” or “teaching.” The critical, philosophical, or historical study of Christ; the response to Christ. Christology is the study of the Messiah.

Traditionally this deals with the science of Christ’s incarnation, seeking to understand the relationship between the divine and human nature of Christ. As a theological discipline, Christology is that study of the Messianic content of a passage of Scripture. Christophany – When such an appearance of Jesus before His incarnation occurs in the O.T., He is often called “the Angel of the LORD. An appearance of Christ after resurrection, especially as recorded in the Gospels and the Acts. Church – The local body of believers who have borne witness to that belief through baptism and who have covenanted together in fellowship for evangelism, edification, and the observance of the ordinances. Every believer belongs to the body of Christ, which is sometimes called the universal church, i.e., the whole company of the redeemed. While a number of N.T. references refer to the universal church (e.g.. Eph. 1:22, 23), most refer to the local church. Codex – Ancient book or unbound sheets in manuscript, distinguished from scroll. Coram Deo – Latin, literally: “in the presence of God.” Commentary – A discussion of one or more books of the Bible that treats linguistic, literary, formal, historical, religious and theological meanings one unit at a time. Generally an introduction discusses the book as a whole. Communion – Another term for the Lord’s Supper. Communion is one of the two ordinances in most churches (Especially the Baptist). (See Baptism) Confession – (1) The act of concurring with God about the presence and nature of sin in one’s life. When the believer confesses his sin to God, he receives forgiveness (I John 1:9). (2) A statement by an individual, a church, or a group of churches, showing in a formal way the nature of their doctrinal commitment. Congregationalism – The system of church government in which each local church is autonomous, governing itself through democratic processes seeking to determine corporately the direction of the Holy Spirit. Conscience – The moral faculty in man whereby he attempts to differentiate between right and -64-

wrong. At times, conscience may be deceptive and misleading. Only the Bible is a certain guide to right and wrong. Conservative – The theological position which recognizes the full truth and authority of the Bible in all matters of faith and practice and in so doing emphasizes the preservation of the essential doctrines of Christianity. (See Liberalism) Corporate Personality – Corporate personality is the doctrine of collective identity of the church or the people of God within the covenant. In other words, being joined to Christ is induction into the membership in Christ’s body and no longer does one find his identity in himself apart from the body; but as a part of the body, his existence serves the church. It is the church for whom Christ died, and He died for individuals as they are part of that body. The doctrine of corporate personality is provisional and eschatological. God’s covenant dealings with His people are always corporate and collective. The biblical language describing God’s covenant people likewise is always collective. Cosmonogy – Cosmonogy is derived from the two Greek words χοσµοσ meaning “order” or “universe” and γονοσ the base of γιγν = γιγνεστηαι meaning “to produce.” Cosmonogy is the origin or generation of the universe; or the account of the creation of the cosmos. Cosmology – Cosmology is derived from the two Greek words χοσµοσ meaning “universe” or “order” and logos meaning “word.” Cosmology is the study of the universe, (or cosmos). This study encompasses not only the physical, but the metaphysical means by which God governs and sustains creation. Cosmology therefore deals with time, and seeks to understand the Creator’s relationship with His creation, from the beginning, to the end of time. Covenant – A covenant is an agreement upon the promises concerning the relationship between two or more parties. In Biblical terms the covenant is the prime agency of God’s selfrevelation in history. God reveals Himself to be the covenant God. The essence of the covenant

between God and man is “I will be your God, and you will be My people.” The probationary covenant of life by which man was to keep God’s commandments perfectly was ultimately and consummately fulfilled by Christ, God in the flesh. The covenant of grace is that by which God’s elect are attributed Christ’s satisfaction by faith. An understanding of the covenant is central to understanding the history of redemption. Covenant Code – A title given to the selfcontained body of laws and traditions found in Exodus 20-24. Covenant-Redemptive – The hermeneutical approach is based on the presupposition that God works through progressive covenants which reflect His eternal covenant nature and purpose of redemption. Covenant Theology – Covenant theology is that system of theology which recognizes the successive covenants of Scripture as a unity, and the means by which God orders His creation and brings about redemption for His elect. (See Abrahamic Covenant, Adamic Covenant, Davidic Covenant, Mosaic Covenant, New Covenant, Noahic Covenant, Sinaitic Covenant). Creation – The act of God whereby He brought all things into existence. (Gen.1:1; John 1:1-4) The “creation”includes everything that exists except God himself. This includes material as well as immaterial things and time. God is the creator, (Heb. 11:3) we are the creatures. The creator/creature distinction must be maintained to properly remain in humble relationship with God. We are not God, cannot create, nor can we help ourselves do good in order to be saved. Only God is God. Only He can create. And, only He has the ability to save man. (Acts 4:12) Creed – A statement of faith which is binding upon a given religious body. Criticism – In biblical studies, criticism refers to efforts to subject a biblical passage, or the Bible as a whole, to various questions, tests, and/or interpretive methodologies in order to establish a firm understanding of its content and meaning. Lower or textual criticism is concerned with the precise wording of the original text as written by the authors of -65-

Scripture. Higher or historical criticism is concerned with the historical circumstances and literary characteristics of a passage. There are many types of higher criticism (e.g. form criticism, redaction criticism, source criticism, structural criticism, literary criticism). Traditionally historical criticism has been carried out from the standpoint of presuppositions which deny the utter truthfulness of Scripture, and thus it has been destructive and hurtful. The use of critical methodologies for biblical study does not require such presuppositions. Cult – A religious group which denies at least some of the fundamental truths of the gospel. The doctrines of Christ and salvation are almost always perverted, and an extrabiblical source of authority utilized. The term is usually reserved for groups founded after 1750. –D– Davidic Covenant – The everlasting kingship covenant God made with David and his Seed in 2 Samuel 7. (See Covenant Theology, Abrahamic Covenant, Adamic Covenant, Mosaic Covenant, New Covenant, Noahic Covenant, Phinehaitic Covenant, Sinaitic Covenant). Deacon – One set apart by the church to take care of certain matters in order that the elders might concentrate on prayer and the ministry of the Word. Acts 6:1-7 appears to record the appointment of the first deacons; 1 Tim.3: 8-13 states the qualifications for being a deacon. The word is derived from a Greek word (διακονια) meaning “servant.” Dead Sea Scrolls – This collection of Jewish writings on papyrus and parchment scrolls and fragments written in Hebrew, Aramaic, and Greek, discovered in 1947 and later, in a group of caves near the northwest corner of the Dead Sea is often called the Qumran Scrolls because of the proximity of the caves to the community of Qumran. These were an order of Jews calld Essenes who occupied a nearby monastic complex now called Khirbet Qumran. The writings date from 150 B.C. to A.D. 100. (See Essenes) Decalogue – The Ten Commandments as recorded in Ex. 20 and Deut. 5.

Deism – This non-Christian rationalistic view affirms a creator-God but denies the involvement of God in the affairs of the world, and thus ultimately denies the possibility of any special revelation from God. Deity – The essential nature of the triune God, Father, Son, and Holy Spirit, and of no other. Demons – The English word used by the AV translators for the Greek word “∆αιµον.” The most important definition for this word is “Disembodied”. They are Supernatural beings. (1 Tim. 4:17) This word for Demon (Strongs #G1140) is used, in one form or another, over 60 times: 1) speaking Lies, 2) having their conscience seared with a hot iron, 3) forbidding to marry and etc. Demons are agents of unrighteousness (2 Thes.2:7-10), objects of fowl action, and part of Satan’s wicked host. The subject appears some 300 times in the Bible. The origin of demons is unknown (in Scripture) but seem to have always been here (the offr was: “...be as gods...” Gen. 3:5) and steeped in mystery (2 Thes. 2:7) The work of demons is Oppression or Possession. They can A) Blind people (2 Cor. 4:3-4), B) Bind people (Luke 13:16), C) Indwell people (Matt. 4:24; 8:28; 12:45), D) Produce Moral Impurity (Matt. 10:11), E) Foster False Doctrine (1 Tim. 4:1; 2 Peter 2:1; 2 Cor. 11:4) and F) Lead Their Subjects to Open Worship of the Devil (Deut. 32:17) Demons are real (not just an influence – Socritese had a voice inside him he called a demon (...where are the Humanistic Philosophers now?). There are many things that prove the truth of their reality: A) they have a prince and a chief (Matt. 12:24; Luke 11:15), B) they have a sacrifice (1 Cor. 10:20) and C) they have a fellowship (1 Cor. 10:20). Depravity – A reference to the corruption of man’s nature as a result of sin. The fall has so affected man that the totality of his nature understanding, emotions, will, body - is warped by sin (total depravity), and all his actions are tainted by sin so that he is incapable of doing anything good in any ultimate sense (Isa.64:6). This condition of his moral nature makes it not only possible but also certain that man will sin -66-

(Ps. 51:5; Jer. 17:9). In Christian theology, the doctrine that an agent (human, angel, or demon) is completely unable to rise above or act against his sinful nature without direct intervention by God. Determinism – Generally, the doctrine that every fact in the universe is guided entirely by law (in Christian theology, by God’s law). All facts in the universe are dependent upon and conditioned by their causes. “Soft” determinism removes the ultimate cause from the immediate cause of a fact; “hard” determinism describes every fact as directly caused by law. Devil, The – The Devil is the angel who led a rebellion against God (Isa.14:12-15; Ezek. 28:1217), that malignant spirit, evil to the core of his being, the instigator of all sin. He is the ruler of this world (John 14:30), the father of lies (John 8:44), the accuser of the brethren (Rev. 12:10), a roaring lion seeking whom he may devour (1 Peter 5:8). His power was broken by Christ’s death on the cross and resurrection from the grave (Col. 2:15). His doom has been prophetically sealed (1 Cor. 15:25). The devil has purposed to encourage doubt about God, to discredit God’s Word, and to attempt to direct the whole world to destruction (cf. Rev. 12:9; 20:2). Deuteronomy (D) – All or part of a scroll found during a reform of the temple carried out by Josiah in 620 B.C., Deuteronomy is one of the four strata comprising the Torah (Pentateuch). Dialectic – (formerly logic) Question and answer method of arriving at logical points. Diatheke – The Greek word diatheke means “covenant.” Didactics – Didactics is derived from the Greek word didaktikos meaning “apt to teach.” Didactics is the art or science of teaching; pedagogy. Didache – The word means doctrine and refers to a short Christian manual by an unknown author of the first or second century on morals and church practice. Rediscovered in 1875. Dispensation – A historical age or cosmos, in which God provides the environment through which men relate with Him, and His righteousness and love. The Old Testament is

best interpretted as the history foreshadowing the coming of the Messiah. In Old Testament days, the giving of the Law through Moses marked a change in the way God governed the lives of His people. Because the history before Christ could not perfectly represent God to men, God’s people belonged to a burdensome age looking forward to the one who could mediate the promises of God, and could uphold their obligations to God. The New Testament. era, or church age, following the coming of Christ, the new covenant, Pentecost, and the giving of the New Testament, is clearly distinct from what preceded it. Following the coming of Christ, we now experience an age where the promises of God have been realized historically in Jesus Christ, and historically belong to all those who believe in His name and eagerly await His return. The Millennium, with the presence of the glorified Christ on the earth will be different again. Such distinct periods are termed dispensations. Dispensationalism – This system of biblical interpretation and theology, strongly based upon the idea of dispensations within the revelation of God (See Dispensation), is primarily known for its literal interpretation of Scripture, a distinction between Israel and the church, and a pretribulational, premillennial eschatology . Docetism – This heretical view, which arose very early in church history, taught that Jesus was not genuinely a man but only appeared to be. Doctrine – Doctrine is derived from the Latin word doctrina meaning “teachings.” Something taught as a the principle or creed of a religion. Dogmatics – Dogma (Greek dogma, literally “decree”) is a doctrine of practice or a body of doctrines formally and authoritatively affirmed (Not necessarily, but oftn man made teaching). Dogmatics is the study of religious dogmas. Doxology – From the Greek doxologia, “a praising.” The act of praising God. In New Testament studies specifically used in connection with formal praises of God to be found in prayers, letters, and church liturgy. Dualism – Christianity rejects this view that there are two fundamental but opposing realities in the universe, i.e., good and evil, asserting instead that God is sovereign and that He alone -67-

is the ultimate source of reality. –E– Ecclesia – The Greek word ecclesia means “church” or “assembly.” A church, either the body of members or the building. Ecclesiology – Ecclesiology is derived from the two Greek words ecclesia meaning “assembly” or “church” and logos meaning “word.” The doctrine of the nature and ministry of the church. Ecumenical – Ecumenism from the Greek oikou, derives from the Greek words oikos meaning “house” and meno meaning “to remain.” In general ecumenical means simply “universal.” In religious terms, ecumenical refers to the Christian church as a whole. The “Ecumenical Movement” seeks to unite all Christian denominations, though at the expense of a firm commitment to biblical doctrine. The World Council of Churches, established in 1948, is perhaps the primary focal point and channel of ecumenicism. Ecumenism is the doctrine of the universal (holy catholic) church. El; Elyon – A Canaanite word for “god” and also the name of the fattier of the Canaanite pantheon, El Eyon was his designation in Canaanite Jerusalem, but he came to be identified with Yahweh when David made Jerusalem his city. Elder – Synonymous with “bishop” (Titus 1:5-7 Acts 20:17, 28) and “pastor” (1 Peter 5:1-4). The elders, whose qualifications are given in 1 Tim. 3:1-7 and Titus 1:9, rule, i.e., lead the local church. Some elders worked full-time in preaching and teaching (1 Tim. 5.17). Paul and Barnabas appointed elders in every church (Acts. 14:23). (See Bishop) Election – God’s act, before the foundation of the world, of choosing individuals for His divine purposes. This action is based upon God’s foreknowledge and expresses His action as consequent to His purpose (Rom. 8:29; 9:11; Eph. 1:4, 5). Elohim – The Hebrew word for “god,” used both of gods in general and of Yahweh, the God of Israel, in particular. Episcopacy – This church government is by bishops who are thought of as being on a level above pastors or elders and thus having charge

over a diocese rather than a local church. This system developed early after the apostolic period but is foreign to the N.T. Epiphany – A sudden, usually dramatic appearance of a deity, often accompanied by unusual events in nature (Exodus 19 and 24; Isaiah 6; Ezekiel 1). Epistemology – Epistemology is derived from the two Greek words epistemon meaning “understanding” and logos meaning “word.” Epistemology is the science of knowledge. Epistemology seeks to find the true assumptions that account for reality. Biblical epistemology acknowledges that apart from God’s personal self-revelation in His word and by His Spirit, no man can make right judgments about God, himself, or any of God’s creation. Eschatology – Eschatology is derived from the two Greek words eschatos meaning “final” or “last” and logos meaning “word.” Formally, eschatology means “the study of the last things”. In a broad sense, eschatology seeks to understand the relationship between the eternal decisions or decrees of God through time, which were made before time, and were revealed to us at the fullness of time in Jesus Christ. In a corporate sense, eschatology is catagorized by those who are in Christ, clothed with His righteousness and obedience, and those who are in Adam, clothed in his wickedness and disobedience. Eschatology concerns itself with the judgement confirming righteousness, and the judgement condemning wickedness. The doctrine of last things or the events which are awaiting a future fulfillment. Essenes – An ascetic Jewish community, most of which was located north of En Gedi near the Dead Sea. From this community or other similar groups came the scrolls of Qumran, which are known today as the Dead Sea Scrolls. (See Dead Sea Scrolls) Eternal Security – The view that genuinely regenerate believers are divinely secure in their salvation and thus will never lose it. (See Perseverance of the Saints) Etymology – Etymology is derived from the Greek word etymon meaning “a sense” and logos meaning “word.” Etymology is the study of the original meaning and development of a word -68-

tracing its meaning back as far as possible. Evangelical – The theological position which affirms the fundamental doctrines of Christianity. These doctrines include the sole authority, the verbal inspiration, and the inerrancy of the Holy Scriptures; the Father, the Son, and the Holy Spirit as a Triunity, three Persons but one God, the Person of Christ as full deity and full humanity; His virgin conception, His substitutionary atonement, His death, bodily resurrection, and visible return; justification through faith by grace alone; the eternal security of the believer resulting ultimately in a home in heaven and the eternal punishment of the unconverted in hell. Evangelism – The presentation of the gospel of Jesus Christ to the unconverted. This task of leading others to trust Jesus Christ as Lord and Savior should be a priority of every Christian. Evangelist – From the Greek euangelion, “good news.” The word means “one who preaches the gospel.” Though the N.T. sees every Christian as an evangelist, it also recognizes a specific gift of evangelism to some within the church (Eph. 4:11). These “evangelists” were probably those who went into pagan territories, led men and women to Christ, and established churches. Sometimes it refers, in the New Testament studies, the author of one of the Gospels. Exegesis – Exegesis is derived from the Greek word exegesis, and means simply “interpretation” (“explanation”). Exegesis is a historical discipline that attempts to ascertain the meaning of a text by seeking the intent of the author/speaker and the likely impact of this intention on the reader/hearer. As a theological discipline, exegesis is the study, including critical anaylisis, of a passage of Scripture in order to derive the authorial intent of the relevant word of truth for God’s people. Once the original intent and impact of a text have been determined as fully as possible, other meanings assigned to the text by later readers are often considered as well. This is to be distinguished from the error of eisegesis, i.e., reading a meaning into the text. Exegetical preaching, then, deals with the verse-by-verse explanation of a text. (See Hermeneutics) Existentialism – A philosophy adopted by some

theologians emphasizing subjective experience as opposed to historically objective truths, thus an encounter with God at the expense of the authority of the Bible. More specifically, existentialism is the philosophical cult of nihilism, that is that each man exists as an individual in a purposeless universe, and that he must oppose this hostile environment through the exercise of his free will. As a whole, it results in the distortion of biblical truth. It plays down the importance of history in order to magnify the importance of present experience. (See Zarathustra) Expiation – The removal or cancellation of sin or guilt. Though this is part of the N.T. idea of atonement, this term is not an adequate translation for the word (hilasmos, Gk.) which the KJV accurately translates as “propitiation” (Rom. 3:25; 1 John 2:2; 4:10). External Evidence – Evidence which is outside or independent of a particular book under study. For example, this could come from other biblical books, early church fathers, or later copies of the book in question. (See Internal Evidence) –F– Faith – Several meanings appear in the N.T. for this word: (1) an intellectual acceptance of spiritual truths (James 2:19); (2) the fundamental doctrinal content of Christianity (Jude 3); (3) saving faith, which rejects all confidence in human effort and instead relies upon Jesus Christ alone to give to the sinner a right relationship with God (Phil. 3:2-9). Scripture speaks of the second meaning as unchanging and the third as an ongoing process. Fall – The first sin of Adam and Eve. with its effects on all their descendants (Gen. 3; Rom. 5:12-21). (See Depravity) Federalism – Federalism is derived from the Latin word foederis, meaning “by contract or treaty.” Federalism was a term used by previous generations of reformed scholars to refer to the doctrine of the covenant. Foreknowledge – God’s act of predestination is preceded by His foreknowledge (Rom. 8:29). This means that He chooses those whom He knows beforehand. The main views have been three: (1) “know” is here used in the Hebrew -69-

sense, with the meaning “come into a loving relationship with”; (2) God chooses those whom He knows will come to faith (3) God chooses those whom He knows will cooperate with the Holy Spirit as He draws them to Christ. Foreordination – God’s eternal determination of all that comes to pass, which is in such a way that He is not the author of sin, nor does He violate the will of His creatures or take from them their responsibility for what they do. Former Prophets – The traditional name for the section of the O.T. composed of Joshua, Judges, 1 and 2 Samuel, and I and 2 Kings. Fortune-telling – (See Spiritualism) Free Agency – A person’s freedom of choice and action, from which his decisions and behaviar reflect and express his inner character rather than being imposed upon him from outside himself. Free Will – A term frequently used for man’s moral responsibility or free agency, which is the better term. A man is free to act in accordance with his own nature, and he is responsible as he does so. Free Will Theism – Generally, the view within Christian theology affirming that agents created by God are endowed with the ability and inclination to make choices, commitments, decisions, etc. without being bound to do so by God. Specifically, the view within the general view that God grants such freedom and consequently God can only know what is present or past, but not what is conditionally future. Freedom – The autonomy or self-determination of rational beings. Fundamentalism – Insistence upon the fundamentals, i.e., the essential doctrines of the Christian faith. (See Evangelical) –G– Gehenna – Hell. This Hebrew term means “the Valley of Hinnom.” The Jews believed that the last judgment would take place in this valley. As a place for the disposal of refuse, it provided an ideal analogy to describe the place of eternal judgment. (See Hades, Hell, Sheol) Ginosko – The Greek word ginosko means “to know” and carries connotations of personal

covenant knowledge; even marital, one-flesh intimacy. (See Gnosticism) Glorification – The final act of God in salvation, in which the physical bodies of justified men are raised and transformed into the likeness of the resurrected body of Jesus (Rom. 8:30). Though these bodies will have reality, they will not suffer the limitations of the present spatiotemporal continuum. Gnosticism – From the Greek gnosis meaning “knowledge.” A prevalent belief in the first century in which the adherents held a dualistic view of the world. Believing they had secret knowledge imparted by Jesus, they considered themselves to be part of the spiritual realm. The Gnostics, associating the Old Testament and its work with the evil creator, denied its authority, accepting only selected writings of the New Testament. (See Ginosko) Gospel – From the Middle English godspell, “good spell,” i.e., “good news.” It translated Greek euangelion “good news.” Originally, it referred to the good news of what God had done in Christ, then to tile literary form created to narrate and proclaim the event. Grammatico-Historical – The hermeneutical approach which is aimed at discovering the intended meaning, of the human authors, of a text to their immediate, original audience. That intended significance, grammatico-historians insist, is the sole intent of God for all generations of readers in that passage. –H– Hades – The N.T. equivalent of she

consequences. Heaven(s) – (1) The space which contains the sun and other “heavenly bodies” (Ps. 19:1-6). (2) The spiritual realm (Eph. 6:12). (3) The present dwelling place of God and His angels (Matt. 7:21, Mark 13:32). (4) The Jews often said “heaven” in order to avoid saying “God” (Luke 15:18). (5) The final state of the believer will be in the Holy City, i.e., New Jerusalem, which is seen coming down out of (the new) heaven (Rev. 21:1, 10). Hebrew Bible – The scriptures written in the Semitic language of the ancient Hebrews. (See Septuagint, LXX). Heilsgeschichte – German; literally “sacred history.” (See Redemptive-history) Hell – The final state of the wicked. The language used in the N.T. about hell shows it tube a state of unending, conscious torment (Matt. 25:46: Mark 9:47. 48). (See Gehenna, Hades, Sheol) Hellenism – (adjective: Hellenistic) From the Greek Hellenismos, “imitation of the Greeks,” the culture that developed in the world conquered by Alexander the Great as that world adopted the Greek language and imitated Greek ways. Heresy – A teaching which denies one or more doctrines essential to the existence of the gospel. Such essential doctrines include the sole authority of Scripture, the Triunity of God, the full deity and full humanity of the Savior, the substitutionary atonement, Christ’s bodily resurrection, and justification through faith alone. (See Evangelical) Hermeneutics – Hermeneutics is a technical term derived from the Greek hermeneutiko meaning “the science of interpretation,” This science of biblical interpretation involves the establishment and recognition of principles which govern the practice of exegesis. In biblical terms “especially the branch of theology dealing with the principles of exegesis.” The science of understanding a message or complete thought, especially that which is communicated through written text. In other words, hermeneutics seeks to know how to interpret the actual intended conveyence of a message. A term denoting application of the rules and principles used in interpreting ancient

texts to a new and different setting; for example, applying the oracles of Isaiah of Jerusalern, originally addressed to the people of Jerusalem in the eighth century B.C., to modern Americans. (See Exegesis) Hexateuch – The first six books of the O.T.; Genesis through Joshua. Higher Criticism – An application of evolutionary science to the work of Bible textual examination. Indeed, it is a poorly veiled attempt to corrupt the pure text of the Scripture. Psalms 12:6-7 promised preservation of the words of the text and there could be no other reason for Higher Criticism than to change these unchanging words. Higher Criticism has been adopted by most published scholars in this day. A doubting mind set is all that is needed to be a “Higher Textual Critic.” (See Criticism) Historical Criticism – Studying a text in the context of its time and place of authorship; seeking also to understand the persons, dates, and events mentioned in the text and the history surrounding them. Homiletics – Homiletics is derived from the Greek word homiletikos which means “conversation.” More specifically, homiletics deals with the art of writing or delivering sermons as a means of communication of God’s truth to His church. Hypostatic Union – The substantial union of the divine and human natures in the one person of Jesus Christ. This was formally accepted at Chalcedon in A.D. 451. –I– Illumination – The act of the Holy Spirit in which He enables men truly to understand and respond to spiritual truths (2 Cor. 4:4, 6). Without this, man cannot receive spiritual truth (1 Cor. 2:14). Imago Dei – Imago Dei is Latin for image of God. Immutable – An attribute of God meaning “unchangeable” with reference to His character and essence. Imputation – This has special reference to a believer’s justification, which is possible only when and because God credits or transfers, i.e., imputes, the righteousness of Christ to the trusting sinner whose sin has been transferred or imputed to Christ at His death on the cross. Incarnation – Literally, the word means “in flesh,” and it refers to the coming of the eternal Son of -71-

God. Jesus, in the flesh of man through His birth in Bethlehem. Indeterminism – The theory that volitional decisions are in certain cases independent of antecedent physiological and psychological causation. Inerrancy – The quality of freedom from error which is possessed by the Bible. This applies to all that it affirms, including statements on history and science as well as those on morals and theology. The nature of the Bible, as consisting of God-breathed words (2 Tim. 3:16), ensures this accuracy. (See Infallibility) Infallibility – The quality of never misleading or deceiving. The Bible possesses this quality because it is inspired by God, who cannot lie (Titus 1:2). (See Inerrancy) Infralapsarianism – The view within Calvinism that places God’s decrees chronologically or logically after Adam’s fall in the Garden rather than before. Concerning the order of the divine decrees before creation infralapsarianism is the belief that God decreed to redeem mankind after God decreed the fall of mankind. Thus the fall brought about a proliferation of human life on the earth, all those whom God had not elected. Inspiration – The process by which the Bible was produced. Second Timothy 3:16 speaks of the Scriptures as theooneustos (Gk.), i.e., “breathed out by God.” In view of this origin of the Scriptures, they are the believer’s sole guide to faith and practice. Though the Bible says little about how this process was carried out, it continually affirms the fact. Internal Evidence – Evidence from within a particular book under study includes the claims of a book about itself, together with stylistic and doctrinal considerations. (See External Evidence) Interpretive Maximalism – (see Maximalism) Irrestistible Grace – The fourth tenet of Calvinism, the doctrine of irresistible grace teaches that all those for whom Christ died are those in whom the Holy Spirit works regeneration, and that the Holy Spirit’s working is irresistible, that is no human being who is engaged by the Holy Spirit rejects His working. (See Calvinism)

–J– Justification – The experience of a guilty sinner receiving the position of righteousness before God. Scripture is very clear that this is possible only on the basis of the individual’s personal faith in the work of Christ. –K– Kenosis – A reference to the “emptying” of the Son in the incarnation (Phil. 2:7). Biblically it entails the temporary and voluntary surrender of the exercise of certain divine attfibutes by the Son of God while He was on the earth. Kerygma – The Greek word for proclamation. It is used to denote the preaching, proclamation, or central message of the New Testament as a whole or of any part of it, and similarly of the church as a whole or of any part of it. Kingdom – The kingly reign of Jesus Christ. This rule, which was initiated during His earthly ministry (Matt. 12:28), continues as He reigns from the Father’s fight hand during the present age (Acts 2:33-36) and climaxes in His thousand-year earthly reign after His return (Matt. 16:28; 25:31-34), after which the Son, having completed His kingly task, will hand over the kingdom to the Father (1 Cor. 15:24, 25). Koine – The Greek word for “common.” It describes the form of Greek which became the lingua franca, the common language, of the Hellenistic world. –L– Latter Prophets – The traditional name for the section of the O.T. consisting of Isaiah, Jeremiah, Ezekiel, and the twelve “Minor Prophets” which follow the Book of Daniel. Legalism – An insistence upon the observation of human regulations, as if one’s fellowship with God were dependent upon that observation. In N.T. times, another form of legalism insisted upon the observation of O.T. rules and ceremony which had been fulfilled in Christ and thus were no longer binding upon the Christian. The letter to the Galatians was written to attack legalism and assert Christian freedom. Lexicon – A dictionary defining the Hebrew, Aramaic and Greek words found in the Bible. Unlike a concordance, a lexicon is designed for those who wish to read the Bible in the original -72-

languages. Liberalism – A theological attitude which enthrones human reason as the ultimate authority instead of the Bible. This view ignores the effect of the Fall on the mind. Liberal theologians vary in their conclusions and generally deny or redefine some or all of the essential doctrines of Christianity. (See Conservative) Libertarian Freedom – Another label for a freewill theist, especially one who affirms not only God’s knowledge of present and past, but also his knowledge of the future. Limited Atonement – The third tenet of Calvinism, the doctrine of limited atonement teaches that Christ died only for those in whom the Holy Spirit works regeneration. Therefore there is no waist in Christ’s atonment. (See Calvinism, Particular Atonement). LXX – The Septuagint, a Greek translation of the Hebrew O.T. The “LXX” abbreviation is used because of the apocryphal story that approximately seventy scholars made the translation. (See Septuagint) –M– Major Prophets – The books of Isaiah, Jeremiah and Ezekiel, a descriptive term based solely on the length of these records. Maranatha – An Aramaic word, usually translated in the imperative, “O Lord, come.” Its use by St. Paul reflects the strong eschatological hopes of the early Church. Mariolatry – The worship and veneration of Mary, the mother of Jesus. Masoretic Text – About A.D. 500, a group of Hebrew scholars named the Masoretes added critical annotations to the margin of the Hebrew O.T. and developed a system for recording the vowels in what had previously been a consonantal text. The Masoretes gave fixed form to the Hebrew text in the seventh through the ninth centuries A.D. and stands as the standard text today. This work became known as the Masoretic Text. Maximalism – Maximalism in literature is the scheme in which the author invests each character, image, section, and chapter of the narrative with a reflection of the entire plotline of the story. When we speak of interpretive

maximalism with reference to Scripture we mean that principle of hermeneutics by which we recognize that the Author of Scripture has invested reflections of his plan of redemption in each of the many characters, passages, themes, and sections of the Bible; and thus we recognize God’s sovereignty and gracious self-revelation. Interpretive maximalism is a difficult chore, because a thorough understanding of the plotline is pre-requisite. Thus, any error in one’s understanding of the plot-line is multiplied exponentially in each sub-section. Metanoia – In Greek, “to change one’s mind.” A fundamental transformation of mind or character, a spiritual conversion. (See Repentance) Midrash – A Hebrew term, based on a word meaning “to search out,” that is applied to commentary or interpretations of units of scripture. Collections of such interpretations are often called Midrashim, especially collections of Halakah and Haggadah. Midtribulationism – Some premillennialists believe that the taking away of the church will take place at the midpoint of the Great Tribulation, before the most awesome aspect of the Tribulation period begins. Millennium – This Latin word means “thousand years.” It is used for the thousand-year reign of Christ spoken of in Rev. 20:1-6, in which prophecies like Isa.2:2-4; 11:6-9; and Rom. 8:19-23 will be fulfilled. Minor Prophets – Prophetic books that were brief enough to be placed all together on one scroll: I Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah and Malachi. Mishnah – A collection of Pharisaic oral interpretations (Halakah) of the Torah that was formed and put into writing under Judah the Patriarch around 200 A.D. Modalism – One of the three basic errors (See Subordinationism” and “Tritheism”) into which men have frequently fallen with reference to the doctrine of God. Modalism maintains that there is one God who manifests Himself successively as Father, Son, and Holy Spirit but who is not contemporaneously all three. Monotheism – Belief in only one God. -73-

Mosaic Covenant – (See Covenant Theology, Abrahamic Covenant, Adamic Covenant, Davidic Covenant, New Covenant, Noahic Covenant, Phinehaitic Covenant, Sinaitic Covenant). Mystery – In the Bible, a term used to describe something that God reveals over time or sequentially, or for something about which we lack sufficient information to understand, but which is not actually contradictory. It should not be used as a palatable term for “contradiction.” –N– Natural Freedom of Self-determination – One of the labels used to describe those who reject determinism (including Calvinistic determinism) and who affirm genuine human free will and moral responsibility. Natural Man – An unregenerate person who has never put his trust in Jesus Christ. Necromancy – The attempt to communicate with the dead. God so abhors this practice that He commanded the children of Israel to execute any who had a familiar spirit or who acted as a medium (Lev. 20:27; cf. 1 Chr. 10:13, 14). Neo-orthodoxy – The heretical system of theology/philosophy. A movement, represented by Karl Barth, which reacted against extreme liberalism by maintaining the transcendence of God and the sinfulness of man, but still refused to accept the Bible as the infallible, inerrant Word of God. It holds that the Bible contalas the Word of God or can become the Word of God. Neo-Orthodoxy drives a wedge between the ontological God and the redemptivehistorical (objective) God. New Age Movement – A synthesis of Eastern and mystery religions adapted and modified for Western civilization. Common emphases include philosophical monism, theological pantheism (or pan-en-theism), psychological self-realization, mystical expefience(s), reincarnation, evolution, and utopianism. Though it is identified as new, in actuality the movement is as old as Gen. 3, when Satan deceived man into believing he could become as God by his own efforts. New Covenant – (Jer. 31-33; Heb. 8:7-13; 10:922). This is God’s promise to give free

blessing to men through Jesus Christ. It was given to the nation Israel (Jer. 31-34), but Christians also share in the spiritual aspects of the New covenant through Christ (Heb. 8:7-13). The New covenant with Israel promises that God will restore them to their promised land and give them a new heart to obey Him. This will happen when Jesus returns from Heaven (Rom. 11:25-27; Zec. 13-14). (See Covenant Theology, Abrahamic Covenant, Adamic Covenant, Davidic Covenant, Mosaic Covenant, Noahic Covenant, Phinehaitic Covenant, Sinaitic Covenant). Noahic Covenant – The covenant God made with Noah and his descendents and with the whole new creation after the destruction of the antediluvian world in the flood. (See Covenant Theology, Abrahamic Covenant, Adamic Covenant, Davidic Covenant, Mosaic Covenant, New Covenant, Phinehaitic Covenant, Sinaitic Covenant). Numerology – The study of the significance of numbers in Scripture. –O– Omnipotence – The attribute of God which indicates His possession of all power and the ability to do anything which He wills to do. Omnipresence – The attribute of God which speaks of His presence in all places at all times, yet distinct from and transcending all creation. (See Pantheism) Omniscience – The attribute of God which descfibes His knowledge of everything, even to the utmost detail. He knows all things, actual or possible, past, present, future, hidden or revealed, exhaustively, immediately, perfectly, and from all eternity. Ontology – Ontology is derived from the two Greek words ontos meaning “to be” and logos meaning “word.” Ontology is the science or study of being. Oracle – This reference to divine utterance or communication is based on the word logia (Gk.). It is used as a reference to the O.T. (Rom. 3:2, similarly in Heb. 5:12), to the law (Acts 7:38), and in an analogous sense of the proclaiming of God’s Word (1 Peter 4:11). Ordain – Appoint. The word has come to be sed for the formal setting apart of men to Christian -74-

ministry by the laying on of hands and by prayer. Ordinance – A ceremony which the Lord commanded that His church should observe and one in which the gospel is portrayed. An ordinance is practiced as a memorial act of obedience rather than as a sacrament. There are two such ordinances: baptism and the Lord’s Supper. (See Sacrament) Ordo Salutis – Latin, “the order of salvation.” The ordo salutis is the doctrine that deals with the logical sequencing of the various elements of redemption. Organic (nature of redemptive revelation) – When we speak of the organic nature of Biblical theology, we refer to that quality of redemptive revelation which is complete and sufficient in all of its stages of development. That concentrated truth develops as subsequent redemptive acts and covenants bring to light those multifarious aspects of redemption which were periphery or indistinguishable earlier, but were nonetheless present. The organic nature of Biblical theology means that at every stage of development the full substance of redemption present, though early on many elements are indistinguishable. New revelation does not “add” to previous, but rather develops or brings to light the multiformity of what was latently present earlier. Affirming the organic nature of special revelation via history is a defense against dispensationalism. Orthodox – That which is consistent with correct doctrine and practice as established by the authority of Scripture. –P– Pantheism – The non-Christian view that in one way or another fails to see God as distinct from the creation. God is equated to all that exists and all that exists is God. (See Omnipresence) Papyrus – An ancient form of paper, made from the pith of the papyrus plant, which was common in Egypt. The original copies of the N.T. books would have been written on this paper. The discovery in the twentieth century of hundreds of pieces of papyri containing passages from the N.T. has been most significant. Paradigm – A pattern, example or model: from

the Greek para and deigma, “example.” Paradise – The location of the saved after death (Luke 23:43); the “third heaven,” i.e., the very presence of God (2 Cor. 12:2, 4); or the New Jerusalem, in which is located the Tree of Life (Rev. 2:7; 22:2). Parchment – A writing materfial more durable than papyrus. It was made of specially prepared animal skins. In N.T. times the Jews used it for copies of O.T. books, and this appears to be the reference in 2 Tim. 4:13. Parenesis – From the Greek parainesis, “exhortation,” “advice.” A technical term used to denote exhortation, advice, instruction, encouragement, with implications for daily living. Parousia – From the Greek word for “presence.” One of the words used to describe the return of Christ. Basically, the Greek word simply emphasizes the “presence” of Christ. In early Christianity it came to mean the expected return or “coming” again of Christ, at which time he would judge and redeem. (See Return of Christ) Partial Rapture – This version of pretfibulationism holds that only part of the church will be taken out of the world before the Tribulation and that the rest who have not been faithful will suffer the trials of the Tfibulation. Particular Atonement – The third tenet of Calvinism, the doctrine of particular atonement teaches that Christ died not for all men, but for only those whom the Father gave Him. Passion – When used alone (“Passion” or “the passion”), this term always refers to the suffering and death of Jesus. The “passion narrative” is the narrative account of that suffering and death. Pastor – The New Testament pictures the local church as a flock of sheep, and it sees the spiritual leaders of the church as its pastors or shepherds. They are to shepherd the flock (1 Peter 5:2; Acts 20:28), and are answerable to Christ, the Chief Shepherd (1 Peter 5:4; see Heb. 13:20, John 10:11-16). As a shepherd protects, guides, and feeds the sheep, the pastor should do the same for the church. Pastors are also called elders, emphasizing their spiritual maturity, and bishops, stressing their function as overseers of the church. (See Elder, Bishop) -75-

Pelagianism – A heresy named after Pelagius, who was active in Rome A.D. 400. Pelagius held that man is born with no bias to evil and is capable of freedom from sin and of salvation by works. He taught that man sins because of his environment alone and not at all because of his nature. Pentateuch – A technical term for the first five books of the Bible, also call the Torah. The “Five Books of Moses.” Pentecost – The festival celebrated on the fiftieth day after Passover. It was called “the Feast of Weeks” or “Day of the Firstfruits” in the O.T., “Pentecost” is the Greek term meaning “fiftieth.” The feast marked thanksgiving for the completion of the grain harvest. The initial outpouring of the Holy Spirit upon the church came on the first day of Pentecost after the resurrection of Jesus (Acts 2). Perfectionism – The erroneous view that a Christian can live without sin in this life. It is almost always linked with a weak definition of sin and with spiritual pride, which is itself a sin. It is based on a misunderstanding of teleios (Gk.), which means “mature.” It ignores 1 John 1:8,10. Pericope – From the Greek peri, “about,” and koptein, “to cut”: An extract from a larger work; a unit of narrative or discourse. Perseverance of the Saints – The fifth tenet of Calvinism, the doctrine of perseverance of the saints teaches that all those who are truly redeemed are sustained by the power of the Holy Spirit unto the day of the Lord. (See Calvinism, Eternal Security) Peshitta – The authorized translation of the Bible for the early Christian churches in Syria, done in the fifth century A.D. Phenomenology – Phenomenology is derived from the two Greek words phainomenon and logos meaning “word.” Phenomenology is the branch of existentialism which deals with phenomena with no attempt at explanation. Phinehaitic Covenant – The covenant of everlasting priesthood which God made with Phinehas in Numbers 25. (See Covenant Theology, Abrahamic Covenant, Adamic Covenant, Davidic Covenant , Mosaic Covenant, New Covenant, Noahic Covenant,

Sinaitic Covenant). Plenary Inspiration – The doctrine that the Bible is fully inspired. This inspiration is not only in its ideas but also in its verbal expression of those ideas; it is fully inspired in every part and fully in every book. Pneumatology – Pneumatology derives from the two Greek words pneuma meaning “spirit” and logos meaning “word.” Generally the study or science of things spiritual. In Christian theology pneumatology is the doctrine of the Holy Spirit. Postmillennialism – The teaching that the return of the Lord Jesus Christ will postdate, or come after, and climax the Millennium. This view envisions that the world will increasingly become better until eventually the Millennium will have arrived, and thus Christ’s millennial reign will not have been in person. Posttribulationism – The view held by some premillennialists that the rapture of the church takes place in conjunction with the return of the Lord Jesus Christ at the end of the Great Tribulation. Thus, according to this view, the church will be present on earth during the Great Tribulation. This view is inconsistent with a literal interpretation of Rev. 7:1-8. (See Rapture) Predestination – The doctrine that all events of human lives, even one’s eternal destiny, are determined beforehand by God; used in the Bible to refer to Christ (Acts 1, Rom. 8, etc.) and to those who are “in Christ” by means of his representation. (See Calvinism) Premillennialism – The teaching that the return of the Lord Jesus Christ will precede, or come before, and establish the Millennium. Importance is attached to the fact that Rev. 19:11-21 precedes Rev. 20: 1-6, and thus the Millennium is viewed as naturally following the return of Jesus. Presbyterianism – From the Greek presbyterion meaning “body of elders.” The form of church government in which the churches are governed by elders, i.e., both ministers and others, who meet together to determine cases of church polity, dogma, discipline, and doctrine; who are responsible for the churches in an area, and who answer to a series of higher courts, the highest -76-

of which is the general assembly. The presbyterian form of government finds biblical precedent in Acts 15. Presuppositionalism – There are many presuppositions. They are the foundational assumptions, basic committments, or heartfelt convictions which determine how a person interprets reality. In other words, a presupposition provides the metaphysical basis by which a person claims to understand sensation, experience, and reason. Not all presuppositions are true, and thus those who base their lives on false presuppositions, live a life of error, no matter how consistent they are with respect to those presuppostitions. Presuppositionalism is a philosophical approach which states that a person’s presuppositions determine his practical life (See Weltanschauung). The teaching of Cornelius Van Til is known to be based on a varity of Presuppositionalism. Pretribulationism – The teaching that the rapture, or snatching away, of the church immediately precedes the seven-year period Great Tribulation, after which the Lord Jesus Christ will return to initiate the Millennium. (See Rapture) Preterism – Preterism derives from the Latin word praeteritus meaning “to go beyond.” When we speak of preterism with reference to Biblical prophesy we refer to what extent that prophesy has been fulfilled. Thus a hyper-preterist would believe that all of the prophesies of Scripture have already been fulfilled and that we now have our resurrection bodies and are in heaven. (Such people (full-preterists) do exist.) More common, however are full preterists, who contend that a majority of the prophesies of the New Testament were exhausted in the destruction of Jerusalem in A.D. 70. Progressive Revelation – The idea that God revealed His truth to His people in stages and through various means in history (Heb. 1:1). Propitiation – That which turns aside the wrath of God from the sinner. The atonement of Jesus propitiates or satisfies the just demands of the righteousness and wrath of God against sin (Rom. 3:25; 1 John 2:2; 4:10). (See Expiation) Providence – God’s governing of all that takes

place. This means that the world is ruled by God, not by chance or fate. At the same time, men are responsible for their own decisions and actions (cf. Rom. 8:28; Eph. 1:11). Pseudepigrapha – Literally “false writings.” Jewish writings not included in the O.T. or the Apocrypha were called by this term because many of them were published under an assumed name, usually of a spiritual giant such as Enoch or Ezra, in order to gain authority for the book. (Example: “The Gospel of Judas”) Pseudonymity – The practice of ascribing a work to someone, often it notable from the past, who was not the actual author, as is the case with the Book of Daniel. –R– Ransom – The payment of a price in order that a slave may be set free. Christ’s death was the payment of a price in order that men who are slaves of sin (John 8:34) and captives of the devil (Matt. 12:26-29) may be set free to know and serve God (1 Cor. 6:20). The process is called “redemption.” Rapture – The taking up of the church to meet the Lord in the air, as described in 1 Thess. 4:16-17. Reconciliation – The process of bringing together into a restored fellowship two parties who have been estranged and who are at enmity. The death of Christ made possible a restored relationship between God and sinners by dealing with the sin which caused God’s wrath toward the sinner. All who trust in the Lord Jesus Christ enjoy that restored relationship (2 Cor. 5:18-21). Redaction Criticism – The usual translation of the German Redaktionsgeschichte (literally “redaction history”). A study method that seeks to define the methods and intent of editors as they compile and edit older sources; for example, those who collected and ordered the oracles of the prophets into the books as they now exist. Redactor – An editor; one who collects and shapes older, smaller material into larger, newer compositions. Redemption – Redemption means to free someone from bondage. To be bought out of the slave market never to be for sale again. It often involves the paying of a ransom, a price that -77-

makes redemption possible. This is seen as the purchase back of something that had been lost, by the payment of a ransom. The Israelites were redeemed from Egypt. We were redeemed from the power of sin and the curse of the Law (Gal. 3:13) through Jesus (Rom. 3:24; Col. 1:14). We were bought with a price (1 Cor. 6:20; 7:23). The Greek word so rendered is apolutrosis, a word occurring nine times in Scripture, and always with the idea of a ransom or price paid, i.e., redemption by a lutron (See Matt. 20:28; Mark 10:45).(See Ransom) Redemptive-History – Redemptive-history is a translation of the German term Heilsgeschichte (heil meaning “sacred” and geschichte meaning “history” or “story”). History understood as God’s self revelation to mankind in the person of Jesus Christ, through whom God purposed to love a people as His own, even to the point of sending His Son in their likeness, being tempted and suffering death on the cross, bearing the full penalty of their sins, that they may live in Him through His resurrection from the dead. The life, death, and resurrection of the Savior, being the means of God’s redemptive purpose, was foreshadowed in all of history, specially revealed in the Bible, that those who follow after Christ by His death to the age of His resurrection might know God as faithful to His promises, and have complete access to fellowship with Him without fear of condemnation. Regeneration – The act of God the Holy Spirit (John 3:5), through the instrumentality of the Word of God (1 Peter 1:23), by which one who is spiritually dead is made alive and brought to share in the resurrection of life (Eph. 1:19-2:6) and is made a child of God (John 1:12-13). Another term for regeneration is “the new birth.” Matthew 19:28 speaks of regeneration on a cosmic scale as it considers the millennial age as a time when the earth will be “born again” (cf. Rom.8:21-22). There is a sense in which the new birth of the individual is his own early participation in the new creation (2 Cor. 5:17). Remission – Forgiveness; removal of guilt. God dismisses and passes over the believer's sin

because of the sacrifice of Christ (Ro. 3:25; Mt. 26:28; Ac. 2:38; 5:31; 10:43; 13:38; 26:18; He. 9:22; 10:18). Resurrection – (1) The raising of the Lord Jesus Christ from the dead, leaving the tomb empty. This was a bodily resurrection as distinct from a spiritual resurrection, though His resurrection body was not identical in every aspect with the earthly body as now known. He could be felt, He had flesh and bones, and He could eat, but He could also pass through physical structures. (2) The raising of believers who have died. This occurs at the rapture. At that point all Christians will be given bodies like Christ’s resurrection body (1 Cor. 15:35-49). Return of Christ – Sometimes referred to as the “Second Advent” or “Second Coming.” The personal return of the Lord Jesus Christ to earth at the end of the Great Tfibulation to defeat the forces of Satan and to initiate the millennial reign (Rev. 19:11-21). (See Parousia) Revelation – The taking away of the veil or curtain behind which things are hidden or, more specifically, God’s disclosure of Himself and His will to men. This is usually divided into two types: (1) natural revelation, in which God shows men enough of Himself through nature to leave them without excuse (Rom. 1: 19, 20) and in which He writes something of His law on their hearts (Rom. 2:15); and (2) special revelation, in which God speaks or reveals Himself to man in a specific and particular way. This is seen often in God’s dealings with the patriarchs, the nation of Israel, and the prophets. The Scriptures, God’s written Word, constitute the most comprehensive special revelation, with Jesus Christ, God’s living Word, being the climax and embodiment of all special revelation. In keeping with this second type of revelation, the last book of the Bible is appropriately designated the Book of Revelation because in it Jesus Christ unveils to John that which God gave Him (Rev. 1:1) concerning the things which were yet to come. Rhetoric – The art of discourse, both written and spoken. Techniques, figures of speech, rhythms, structure. Prose as distinct from verse. Rhetorical Criticism – A type of analysis that supplements form and literary criticism in not -78-

only studying the literary structures and techniques employed in a unit but in centering attention more on the distinctive than the typical, taking special note of the unique style of a given author or speaker. –S– Sacrament – A religious rite regarded as a visible expression of the mystery of the gospel. It is usually understood as distinct from the concept of “ordinance” in that the act of the sacrament itself is considered to be a vehicle or means of grace. The term. therefore, is common in those religious bodies that believe religious rites play a part in salvation. (See Ordinance) Sacramentology – Sacramentology is a combination of the Latin word sacramentum meaning “sacred oath” or “sacred place” and the Greek word logos meaning “word.” Sacramentology is the study of the sacraments (divine, covenant, ordinances of worship). Sanctification – (1) Positional - the work of the Holy Spirit in setting a man apart for Jesus Christ at his conversion (1 Peter 1:2). (2) Progressive - the work of the Holy Spirit which continues throughout the life of the believer and which results in increasing personal holiness. (3) Ultimate - the culmination of the sanctifying work of the Spifit resulting in glorification in the presence of God. Schism – A division between Christians, usually splitting one church into two. The sin of schism is committed by those who cause the division by departing from Christian truth or behavior. Semper Reformanda – The motto of the reformed church. Latin meaning “always reforming.” Septuagint – From the Latin word septuaginta “seventy.” (Abbreviation: LXX.) The most important Greek translation of the O.T. which, according to classic reports, was made in Egypt in the second and third centuries B.C., traditionally ascribed to the reign of Ptolemy II This translation was among the text of the Old Testament used by the early Christians. Later segments of the Septuagint were excluded from the standard Hebrew Bible (Masoretic Text) and today comprise the Apocrypha. It received its name from the legend that it was translated in seventy days by seventy-two translators, six

from each of the twelve Jewish tribes. (See LXX) Session – The present position of Christ, who is seated at the Father’s fight hand with all authority given to Him. In reference to church government it indicates the official meeting of the minister and ruling elders of a Presbyterfian church. Sheol – The Hebrew word usually used in the O.T. for the abode of the dead. (See Gehenna, Hades, Hell) Sinaitic Covenant – The covenant God made with Israel and their descendents at Sinai mediated by Moses, also known as the covenant law. (See Covenant Theology, Abrahamic Covenant, Adamic Covenant, Davidic Covenant, Mosaic Covenant, New Covenant, Noahic Covenant, Phinehaitic Covenant). Socinianism – A theological movement similar to Unitarianism originating in the sixteenth century. Sola Dei Gloria – Latin meaning “For God’s Glory alone.” Sola Fide – Latin meaning “faith alone.” The reformed doctrine of the means of salvation. Sola Gratia – Latin meaning “grace alone.” The reformed doctrine of the basis of salvation. Sola Scriptura – Latin meaning “The Scriptures alone.” The reformed doctrine of infallible authority. Scripture alone is the infallible and final authority in the Church for matters of doctrine and practice. Solus Christus – Latin meaning “of Christ alone.” The reformed doctrine of the merit of salvation. Closely related to the doctrine of Solus Christus is the doctrine of imputation. Soteriology – Soteriology is derived from the two Greek words soteria meaning salvation and logos meaning “word.” Soteriology, then, is the science or doctrine of salvation. Preaching about the death of Jesus as the means of our salvation. It involves not only the forgiveness of sins, but the power over them. Soteriology studies God’s historical deliverance of His people from the bondage of sin and death and affliction, to the promise of an eternal life with God in His holy love, through His Son Jesus Christ. Source Criticism – Analysis of the sources -79-

employed in the construction of a particular literary unit. The four strata, J, E, D and P are the sources that comprise the Torah, for example. Sovereignty – In the sovereignty/free will debate, the term signifying God’s omnipotence or allpowerfulness. Spirfitual Gifts – Spiritual gifts are gifts given by Jesus to His church. Spiritual gifts are discussed in 1 Cor. 12-14 and Rom. 12. They vary in degree and nature. There are some that are obviously supernatural in the usage: speaking in tongues, discerning of spirits, healing, etc. There are others that are not so supernatural: administrations, help, admonition, etc. (See Charismata) Spiritualism – A more correct term is “Spiritism.” The Bible forbids all fortune-telling or “divination” (Deut. 18:9-14). (See Necromancy) Subordinationism – One of the three basic errors (See Modalism” and “Tritheism”) into which men have frequently fallen with reference to the doctrine of God. Subordinationism views the Son and the Holy Spirit as essentially and eternally subordinate to the Father. Supralapsarianism – In Calvinism, the view that places God’s decrees regarding redemption of sinful humanity before Adam’s fall in the Garden. With reference to the pre-creation decrees of God, supralapsarianism is the belief that God’s decree of election came before He decreed the fall. Thus, God chose people for hell and hell free from any influence of what man might do. Summum Bonum – Summum Bonum is Latin meaning “highest good.” Scripture presents God Himself to be man’s summum bonum. Suzerain-Vassal Treaty – In ancient times, particularly in the Persian world, the sovereign or “suzerain” would enter into treaty with his subjects or “vassals” in which he would agree to protect them and be their king so long as they submitted to his laws and ordinances. Meredeth Kline points out that the Sinaitic Covenant fits into this ancient treaty format. Synoptic Criticism – Matthew, Mark, and Luke are called the synoptic Gospels because of the large amount of material that they have in

common. Synoptic criticism seeks to account for the similarities and differences in emphasis which exist in those Gospels, an issue sometimes referred to as “the synoptic problem.” Synoptic Gospels – From the Greek synoptikos, “seeing the whole together,” because they tell the same general story in the same kind of way. A contrast is intended to the Gospel of John. Systematic Theology – Systematic theology is that branch of theology which deals with the logical categoration of Biblical truths. –T– Talmud – A vast collection of comments (interpretations) based upon the Law of Moses, incorporating rabbinical laws and legal decisions, which originated A.D. 400-450. The Mishna (“repetition”) and the Midrash (“exposition”) are the major sections which make up the Talmud. There are two Talmuds, one from Palestine and one from Babylon, both shaped during the fifth and sixth centuries A.D. Targum – Any one of several interpretative translations of portions of the Hebrew Bible from Hebrew into Aramaic having their origin in the early synagogue practice of reading the Hebrew, then translating it into Aramaic, with interpretative comments woven into the translation. Targum is Aramaic for “translation.” Teleology – Teleology is derived from the two Greek words, telos meaning “purpose or end” and logos meaning “word.” Teleology is the study of the end or purpose of things. Textual Criticism – The science which seeks to determine the original text of the Hebrew O.T. and the Greek N.T. by a careful comparison of the many old copies available, with the intent of establishing the text probably closest to the original, as well its noting the history of its transmission.. Textus Receptus – The text of the Greek N.T. published by Elzevir in 1633 was given this name. This text was based on the 1535 edition of Erasmus’s Greek New Testament, the Complutensian Polyglot published by Cardinal Ximines in 1520, and a handful of other manuscripts. This text is almost identical with that used by the King James Version translators. -80-

Theism – Theism is derived from the Greek Theos meaning “God” plus -ism. Theism for our intents and purposes is the belief in the true and living God who is Creator and sovereign Ruler of the universe and known by voluntary revelation. Theocracy – Theocracy is derived from the two Greek words Theos meaning “God” and cratein meaning “to rule.” Theocracy is the civil rule of God. The government of the people of Israel until the inauguration of Saul is termed a theocracy. The one-thousand-year reign of Christ at the consummation of history will be such a theocracy. Theology – Theology is derived from the two Greek words Theos meaning “God” and logos meaning “word.” Formally, theology means “of the knowledge of or the study or science of God.” Theology seeks to think God’s thoughts after Him, insofar as He allows man through the Scripture to enter into His thinking. Informally, theology is the means by which God gives us understanding to the things concerning Himself and our relationship to Him. In a broader sense, theology is Christ living out His life in our lives through His Spirit that we may know God as He knows God, and be One with the Father, as He and the Father are One. Theology properly understood is not just mental knowledge of the Bible. God is a living God, and His word is living. We know His word through a relationship with Him and a daily hunger and feeding on His word. Belief, knowledge, or word about God, especially when methodologically formulated; the critical study of religion and religious ideas. Theophany – From the Greek theos “god” and phaino “to appear.” A visible appearance of God in bodily form in O.T. times. The one who appears is the Second Person of the Triunity (Josh. 5:14; 6:2). (See Christophany) Theonomy – Theonomy is derived from the two Greek words, Theos meaning “God” and nomos meaning “law.” Theonomy is the belief that all laws, civil, economic, and social, should be patterned after the particulars of the Sinaitic covenant which God gave to Israel in the wilderness for her politico-civil

government including in the punishment of criminals. Torah – A Hebrew term that in its widest sense meant “teaching,” though it came in time to mean “law,” and was then applied as a title to the first five books of the Bible, which are also called the Pentateuch. Total Depravity – The first tenet of Calvinism teaches that mankind in its original state is utterly unable to choose God, but rather chooses only to rebel against his Creator continually. In this state he can do nothing good and worthy of God’s grace. Every area of his life is affected and infected with sin and death. (See (See Calvinism, Depravity) Tradition Criticism – Study of the origins and development of a particular biblical theme– for example, the covenant relationship between Yahweh and Israel– as it appears in various parts of the Bible. For some scholars, tradition criticism centers exclusively on the early and oral stages of development. Tribulation or Great Tribulation – The seven year period of unparalleled trouble on earth, concluding with the return of the Lord Jesus Christ. Tritheism – One of the three basic errors (cf. also “Modalism” and “Subordinationism”) into which men have frequently fallen with reference to the doctrine of God. Tritheism asserts that there are three gods rather than one God who is three Persons. Tri-unity (Trinity) – The distinctive and essential Christian doctrine that there is one God in three Persons. The Father is God, the Son is God, and the Holy Spirit is God. There is a distinction between the Persons so that the Father is not the Son, the Father is not the Spirit, and the Son is not the Spirit. Each is a Person. The Holy Spirit is not to be envisioned as a mere force or influence. Type – A biblical type is a person or incident which carries significance beyond itself. For example, the sacrificial system of the O.T. was typical, i.e., a prophetic picture of the ultimate sacrifice for sin, namely, the atonement of Christ on the cross. Typology – Typology is derived from the two Greek words tupos meaning “type” and logos -81-

meaning “word.” Typology in Biblical and literary terms denotes the authorial use of allusion employing ectypal figures or conditions to represent an archtypal figure or condition. –U– Unconditional Election – The second tenet of Calvinism, unconditional election is the doctrine that God’s choice (or election) of men to eternal life is not based on any merit of their own but solely on His sovereign will. (See Calvinism) Unitarianism – A religious movement which rejects the Christian doctrine of the Triunity and of the full deity of Jesus Christ. With too high a view of human reason and too low a view of Scripture, this heresy also denies other important Christian doctrines. –V– Van Til, Cornelius – A conservative theologian who taught and wrote in the early to mid- 20th century at Westminster Theological Seminary. Vantillian – After the teaching of Cornelius Van Til. (See Presuppositionalism). Verbal Inspiration – The doctrine that not only the thoughts and ideas of the Bible but also the actual words used are inspired (cf. Matt. 5:18; 1 Cor. 2:13). (See Inspiration) Vicarious Death of Christ – An indication that Christ’s death had value and significance in our behalf or in our place. Vos, Geerhardus – (1862-1949), sometimes called the father of Reformed Biblical Theology, was born in 1862 in the Netherlands. He emigrated with his parents to the United States in 1881, when his father accepted a call to pastor the Christian Reformed Church in Grand Rapids, Michigan. He attended the theological school in Grand Rapids (now Calvin College), then attended Princeton Seminary, and eventually received his doctorate at Strassburg Germany in 1888. He taught at Princeton for 39 years, where he taught such eminent men as J. Gresham Machen, John Murray, Ned B. Stonehouse, and Cornelius Van Til. Throughout his career Vos fought against liberalism at every step, especially on such issues as the kingdom of God and Jesus' Messianic self-consciousness.

Vosian – The teaching of the “scientific” aspect of Theology and the reality of Christ return. After the teaching of Geerhardus Vos. Vulgate – The Latin translation of the Bible made by Jerome in the fourth century A.D. –W– Weltanschauung – Weltanschauung is the combination of the German words Welt meaning “world” and anschauen meaning “to view.” One’s weltanschauung is one’s fundamental beliefs about the world and life. In English the term is often represented by the phrase “world and life view.” Wisdom Literature – Within the Bible, the books of Proverbs, Job, Ecclesiastes, Ecclesiasticus and the Wisdom of Solomon are all classed as “Wisdom.” Writings – The third traditional division of the O.T. (kethuvim, Heb.), the other two being the Law and the Prophets. It contains Psalms, Proverbs, Job, Song of Solomon, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra, Nehemiah, and Chronicles. –Y– Yahweh – The name of the god of ancient Israel and early Judaism, who was also called Elohim. In time, Yahweh was no longer pronounced by Jews, who used the title Adonai “my Lord” or Adon “Lord” in its place. –Z– Zarathustra – German for Zoroaster. Also

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“Sprach Zarathustra” (or “Thus Spake Zoroaster”) is a book on philosophy by Friedrich Nietzsche, the self-attested nihilist and persecutor of existentialism, in which he affirms “God is dead.” Nietzsche’s attack on Christianity as “herd mentality” is profound a n d continues to haunt the popular modern concept of faith in evangelical circles His concepts of the übermensch (superman) and “will to p o w e r ” became standard philosophical terms. (See Existentialism). Zoroastrianism – Zoroaster was a Persian philosopher and pagan prophet of the 7th century B.C. who taught that there were two deities who were in eternal struggle; one, Spenta Mainyu, who was the god of good and light and the other, Angra Mainyu, who was t h e god of evil and darkness. Zoroastrianism is the belief that there are two equal and opposite deities or powers at work in the universe, and that the affairs of men are the result of the conflict between the two. Zwinglian – Ulrich Zwingli (1484-1531) was an early Swiss reformer who developed the reformed doctrines of sacramentology refuting the Roman Catholic teaching of transubstantiation. Zwinglian refers to the teachings of Zwingli.

Appendix B A Selected Bibliography for the study of Theology The listing of these book in the Selected Bibliography for the study of Theology is, by no means, an endorsement of the entire content of each of these. All volumes on Theology must be taken with Historic Prospective, Conditions of factors in contemporary thought and what that author was answering with his work and motives behind the work. This bibliography is not exhaustive but has been helpful for this author in my study. I find a number of men particularly helpful. I do have a number of theological works, but the ones that I tend to reach for first are (In alphabetical order) I- Theology and Doctrine: Bruce, F. F. New Testament Development of Old Testament Themes. Eerdmans, 1968. Chafer, Lewis Sperry. Systematic Theology. Dallas Seminary, 1947. 8 vols. Elwell, Walter. Handbook of Evangelical Theologians. Baker, 1993. Evans, The Great Doctrines of the Bible (Good) Gill, John. Body of Divinity. Lassetter, 1965. Hodge, Charles. Systematic Theology. Clarke, 1960. 3 vols. Hodge, A.A., Outlines of Theology (Excellent) Lockyer All the Doctrines of the Bible (Basic) Packer, J. I., ed. The Best in Theology. Christianity Today, 1987. Ryrie, Charles C. Biblical Theology of the New Testament. Moody, 1959. Shedd, William G.T., Dogmatic Theology, P & R Publishers. Theissen, Henry, Lectures in Systematic Theology (Good). Towns, Elmer L., Theology For Today, Orlando, FL: Harcourt Custom Publishers, 1999. Vos, Gerhardus. Biblical Theology. Eerdmans, 1948. Walvoord, John F. & Chafer, Lewis Sperry, Systematic Theology. Victor, 1988 2 vols. Warfield, Benjamin B. Biblical and Theological Studies. Presbyterian and Reformed, 1968. Warfield, Benjamin B. Selected Shorter Writings of Benjamin B. Warfield. Presbyterian and Reformed, 1970. 2 vols. II- Bibles: The AV 1611 (A word-for-word reprint of the First Edition of the Authorized Version) Thomas Nelson Publishers (1982) Dugan's Topical Reference Bible. Gordonsville, Tenn.: Dugan Publishers, 1985. The KJV Study Bible (From Both Nelson & Zondervan) “Old” (1917) Scofield Reference Bible. Oxford. Thompson Chain Reference Bible (KJV) Ryrie Study Bible. Moody, 1978. III- Concordances: Strong, James, Strong’s Exhaustive Concordance (for the strong) Young, Robert, Young’s Analytical Concordance (for the young) Cruden, Alexander, Cruden’s Exhaustive Concordance (my favorite) Nave, Orville J., ed. Nave's Topical Bible. Nelson, 1979. Torrey, R. A. The Treasury of Scripture Knowledge. Bagster. Torrey, R. A. The New Topical Textbook. Revell. The Phrase Concordance of the Bible. Nelson, 1986. IV- General Studies: – Bible Encyclopedias -83-

Zondervan Pictoral Bible Encyclopedia International Standard Bible Encyclopedia (In Several Computer Packages; E-Sword; SwordSearcher; Etc.) – Bible Dictionaries Unger, Merrill F., Unger's Bible Dictionary Moody Press Nelson's Bible Dictionary Holman Bible Dictionary Smith's Bible Dictionary Peloubet's Bible Dictionary Douglas, J.D. and Tenney, Merrill C., The New International Dictionary of the Bible, Zondervan publishers. – Bible Handbooks and Surveys Halley, Henry H., Hailey’s Bible Handbook. Dockery, David S., Holman’s Bible Handbook, Baxter, J. Sidlow, Explore the Book. Gaebelein. Arno, The Annotated Bible. Darby, J.N., Synopsis of the Books of the Bible. Wilmington's Bible Handbook (Wilmington) The New Unger's Bible Handbook (Unger)

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