How involved in man's affairs is God? Is He merely reactive, or does He actively participate—even cause events and circumstances? John Ritenbaugh argues that God is the Prime Mover in our lives and in world events.
Having shown that God is involved in world affairs, John Ritenbaugh concludes by showing that God's hand was definitely involved in the scattering of the church. Our reaction needs to be positive: that, if He felt it needed to be done, we should respond by. . .
John Ritenbaugh emphasizes that prayer is perhaps the most important thing we do in terms of maintaining our salvation. The purpose of prayer is not to overcome God's reluctance, but rather to yield and conform us to His will. The oft quoted slogan 'Prayer. . .
John Ritenbaugh focuses upon God's management of mankind. God has consistently moved His creation toward its ultimate purpose, setting the bounds of nations, motivating rulers (Proverbs 12:1) to pursue a certain course of action, sometimes against their wi. . .
The September 11 bombings were certainly tragic and terrible. Some have since asked, "Was God involved? Is He to blame?" John Ritenbaugh soberly answers some of these tough questions, concluding that God certainly allowed them to occur for our ultimate and. . .
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 the Baptist, when he saw his. . .
The Bible tells us that, far from being the unconcerned and inattentive Creator that the Deists envisioned, God is intimately involved in His universe.
John Ritenbaugh, reflecting on I John 4:17, marvels at the depth of love God the Father has for us as unique, special components of His creation, loving each of us as much as He loved Christ. The Father and the Son have worked cooperatively, harmoniously s. . .
John Ritenbaugh again stresses that prayer is not a dictating to a reluctant God, but instead a manifestation of our attitude of dependence and need. Prayer is a tool or means we use to get into harmony with God's will, surrendering to His purpose for us i. . .
In order to live by faith, we must understand God's sovereignty, God's character, and God's justice, realizing that we do not see the entire picture.
God's sovereignty seems to imply that prayer is a fruitless exercise—that God has everything already planned. John Ritenbaugh explains, however, that we must change our ideas about the function of prayer: It is not to change God's mind but ours!
In Parts One and Two, we examined examples of the great God of heaven and earth interacting with His creation, particularly with human beings like Adam and Eve, Noah, Abraham, Hagar, and Jacob. ...
John Ritenbaugh examines our society's inability to deal with reality, turning instead to media-concocted distortions. By refusing to believe God's Word, rejecting His doctrine, society does not find God to be real (including many church-going people, who . . .
John Ritenbaugh maintains that Ecclesiastes 3:10-15 constitutes a useful roadmap for the confusing labyrinth of life. God's ways are inscrutable to most people; grasping these revelations requires a special gift. Unless God calls us and gifts us with this . . .
Christians living at the time of the end would do well to consider the character and behavior of Noah, a paragon of virtue and devotion to God. John Ritenbaugh explains that God and Noah worked side by side to deliver the small remnant of humanity through . . .
One of the lessons of Ecclesiastes is that God is intimately involved in the lives and futures of those He has called into His purpose. To this end, He has given His people tremendous gifts that, if properly used, will build their faith and draw them close. . .
In this keynote address of the 2007 Feast of Tabernacles, John Ritenbaugh, focusing on Abraham's pattern of life, answers the question, 'Why is the Church of the Great God doing what it is doing at this time?' Abraham and Sarah's life of faith is the patte. . .
John Ritenbaugh, continuing his comparison of the timid, insignificant sparrow with the virtually unnoticed, timid Church, reiterates that God has complete oversight over the awesome plan of creating offspring in His image. Consequently, we should not fear. . .
John Ritenbaugh, reiterating that the times we are about to go through will be unparalleled history, suggests that we need to keep our vision before us. We have the obligation to be loyal to Jesus Christ. We cannot, as our forebears did on the Sinai, harde. . .
John Ritenbaugh reflecting on the curse imposed upon Satan and the enmity created between the serpent's seed and Eve, asserts that, paradoxically, this curse could be considered a blessing for those called of God, providing a practical means by which God c. . .
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, continuing his exposition on Ecclesiastes, focuses on three interrelated terms: paradox (something contrary to expectation), conundrum (a riddle), and wisdom (skill in arts, such as Bezalel and Oholiab who were gifted in a specific skill&m. . .
John Ritenbaugh again warns about the debilitating faith destroying consequences of anxious care and foreboding. If we "put on" (assume the disposition and the way of life of) Christ, we will through continuous practice learn the processes which . . .
In this keynote address of the 1995 Feast of Tabernacles, John Ritenbaugh asserts that because cultural restraints which once held human nature in check have been removed, vile human nature has waxed increasingly more corrupt and depraved, approaching cond. . .
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