In nominal Christianity, God's saving grace is placed at the center of the message of the gospel and is often emphasized to the point of overshadowing many of Christ's other teachings. Agreeing that grace is vital to a Christian's walk with God, John Riten. . .
Three times, James states, 'Faith without works is dead!' Here's how James' teaching agrees with and complements the teaching of Paul on justification.
John Ritenbaugh provides a summary of the Covenants, Grace and Law series: 1. Realize the position carnal man comes from: completely under Satan' sway, antagonistic to God's law (Romans 8:7). 2. Always work from clear, unambiguous scriptures (Matthew 5:17-. . .
John Ritenbaugh clarifies that, in terms of salvation, grace and works are mutually exclusive (Ephesians 2:8-10), but good works are the result (or the fruits) of God's creative efforts. Grace frees one; works prove that one has been freed. Grace (or the g. . .
John Ritenbaugh reiterates that the subtle changes made by the Worldwide Church of God have contaminated and corrupted virtually every doctrine we have lived by. Alterations in 'the package' affect the whole of what is produced. Proponents of these doctrin. . .
John Ritenbaugh assures us that God is involved in the minute details of every converted person's life just as much as He is in the major historical world events. As a new creation of God (II Corinthians 5:17) we receive continuous, meticulous, detailed at. . .
John Ritenbaugh teaches that God's grace gives us focus on what the Law's true purpose is — namely the basic guide as to what good works are — rules for the journey of life. God's Law outlines a way of life, defining sin, actually categorizing . . .
Forgiveness is only the beginning of the grace process, enabling us to grow to the stature of Christ. Paradoxically, grace puts us under obligation to obey.
John Ritenbaugh focusing upon the topic of camouflage, concealment, or deception, warns that Satan, the grand master of deception, has provided what appear to be plausible alternatives to Christ's sacrifice for salvation. We are saved through a combination. . .
Protestantism unthinkingly presents grace as "free." However, Scripture shows that God expects a great deal of effort from us once we receive it—it is costly.
John Ritenbaugh answers the question "Is there a scripture that states such and such no longer needs to be done?" The Bible is an unfolding revelation, moving from the physical to the spiritual ramifications—revealing an ever-sharper focus . . .
We need to be sobered at the awesomeness of the cost to set us free from sin—what the Creator endured. We have been purchased, and are obliged to our Purchaser.
Most of us would like God to respond and instantly gratify our desires. Consequently, because we desire instant gratification, we find operating by faith extremely difficult. We think that God does not seem in all that big of a hurry. We look at time diffe. . .
John Ritenbaugh exposes the deplorable contraditions in the arguments of those who advocate doctrinal change. By their reasoning, they portray God as 'a confused and false minister who lacks the power to instruct his chosen leaders to 'get it right." But t. . .
Are we "once-saved, always-saved"? Once God grants us His grace, are we assured eternal life? Richard Ritenbaugh exposes the fallacies of this Protestant doctrine of "eternal security."
What many religious people do not seem to understand is that justification before God is just the beginning of something far more involved—and that is living by faith. John Ritenbaugh covers the faithful life and work of Noah, illustrating that walki. . .
John Ritenbaugh stresses that good works are something that take place after the process of salvation has begun. Good works are the effects of God sending forth His Spirit and deliverance, but the works are not the cause of our deliverance. God's creative . . .
John Ritenbaugh maintains that the quality of leadership makes a difference in the morality and well-being of a nation. That insight explains why the quality of family leadership trickles up to civic and governmental leadership. Noah, while not a warrior o. . .
While we must express some of our own faith as we come to salvation, the great bulk of "saving faith" is a gift of God, given graciously and miraculously as part of God's creative process in us. In particular, John Ritenbaugh uses the examples of Abel and . . .
Martin Collins asks what we can do to improve our manners or etiquette. Our manners express our personality, especially as they portray humility, courtesy, or gentleness. The apostle Paul indicts all of us as lacking in courtesy before we were called. Now . . .
John Ritenbaugh, focusing upon the seemingly innocent but subtle and pernicious doctrine of Dispensationalism, attacks the assumed yet unbiblical adversarial relationship between law and grace. Modern "Christianity" totally rejects the Bible in i. . .
John Ritenbaugh, acknowledging that salvation cannot be earned or bought, reminds us that a gift is still a gift even though a condition has to be met. Meeting a condition does not (as Protestants would have us believe) change the character of a propositio. . .
John Ritenbaugh warns that those who have made a covenant with God can be seduced or corrupted unless they make a concerted effort to know God. Knowing God means to realize that God has the right and the power to do with any one of us as He pleases. John t. . .
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