Sin, Tolerating

For the past twenty-five years or so, tolerance has been a powerful theme of secular preachers of political correctness. ...

Many are guided by a multicultural value system that posits that all values, regardless of their source, are equal and should be tolerated. But God has one way.

John Ritenbaugh, focusing on President Obama's ill-conceived endorsement of the mosque on Ground Zero, pleading tolerance, affirms that God Almighty is a jealous God, ordering that all competing religions to the true one be utterly exterminated. Jesus Chri. . .

Christ warns that we must do everything possible to annihilate sin - surgically going right to the heart or mind: the level of thought and imagination.

Ronny Graham, while agreeing that the term "tolerance" generally has a positive connotation of "live and let live," maintains that the 'progressives,' through their obsession with political correctness, have sullied this term, turning i. . .

Jesus Christ did not preach collective salvation and did not remove the responsibility from any of us for overcoming or qualifying for His kingdom.

Sin creates estrangement from God, causing us to fail in everything we attempt. Sin always produces separation; it never heals, but causes death.

Richard Ritenbaugh, recalling his underwriter training course at Transamerica Insurance, in which he learned of the hundreds of billions of dollars of fraud which occur annually in auto, health, disability, welfare, and Medicare, asserts that every part of. . .

A common mantra, even among Christians, is "You shouldn't judge." Is this a biblical concept? John Ritenbaugh exposes the fallacy of this belief and explains how righteous judgment should be done.

The demise of an institution can result from the irresponsibility of its constituents; if one member sins, the whole body experiences the effects.

As I neared the intersection of two four-lane streets on my way to work a few days ago, I was suddenly forced to jump on my brakes. ...

Satan has also used a sense of dissatisfaction to bring about a wholesale change in the world's religions. According to Berit Kjos, sinister change agents have attempted to apply traditional Christian terminology to politically correct referents, distortin. . .

Mike Ford cues in on the narrative about the religious hobbyist, Micah, in Judges 17, who practiced his own self-devised hybrid of religion, amalgamating some orthodox truth with abundant noxious, pagan admixtures, bringing a curse on himself and his commu. . .

The Feast of Unleavened Bread immediately follows the Passover. In it we see how hard it is to overcome and rid our lives of sin.

John Ritenbaugh, reflecting on a recent lawsuit against a woman photographer for refusing to provide services for a same-sex couple, describes an ominous phenomenon gripping American culture—the imposition of government control over the way we think . . .

God does not just want us not to sin, He also wants us not even to appear to be doing evil. We must guard their thoughts, words and deeds at all times.

Richard Ritenbaugh, cuing in on the "What is truth?" episode in John 18:32-37, suggests that John wants us to ask that question of ourselves. Pilate seemed to believe that all the charges against Jesus were built up on lies and trumped-up charges. . .

What an individual does affects the lives of others as well. Regardless of who commits it, there is no such thing as a victimless crime or a private sin.

We must avoid forgetting the connection between past and present, especially as our forebears had to battle outer and inner enemies of God's truth.

Cultural compromise, such as found in Pergamos, brings judgment from Jesus. To those who refuse to compromise their convictions, Christ promises eternal life.

Richard Ritenbaugh, comparing the New Testament city of Corinth, the Old Testament city of Sodom, and the Church, finds some disturbing parallels and similarities. The focus of I Corinthians is practical advice on how to live a Christian life in an ungodly. . .

Richard Ritenbaugh, reiterating that the end time will resemble the pre-Flood world of Noah, a time of depravity, immorality, spiritual ignorance, and apathy, cautions that people will be oblivious to the ominous signs of the times. Sadly the pre-Flood soc. . .

John Ritenbaugh declares that the holy days are reliable, effective, multifaceted teaching tools, emphasizing spaced repetition to reinforce our faulty memories and drive the lesson deep into our thinking. The most effective learning involves drills or exe. . .

As High Priest, Christ is putting His people through the paces, tailoring the trials and experiences needed for sanctification and ultimate glorification.

Richard Ritenbaugh posits that the Thyatira epistle, appearing midway among the seven, carries a central theme for all seven churches, namely the tendency to syncretize worldly ideas with the truth of God, a practice engulfing worldly churches and infiltra. . .

The primary lesson of the Parable of the Wheat and Tares is relatively easy to see. However, an interesting detail appears in it that is easily overlooked.

Charles Whitaker, citing British philosopher Arnold Toynbee's warning that when a civilization responds to a challenge successfully, it survives, and when it does not, it commits suicide, proclaims that because America, over the last several decades, has n. . .

We may feel sorry or even guilty when we sin, but have we actually repented? The Scriptures show that true repentance produces these seven, distinct fruits.

There is no doubt that America's culture is plunging to depths many of us never imagined. To Christians, having to deal with the world is a frightening prospect. Here are five steps we can take to mitigate its influence on our lives.

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.

Christ cautions the Pergamos congregation to shun the doctrine of the Nicolaitans. The Church suffers when it harbors those who compromise and offend.

Martin Collins indicates that, even though II and III John are the shortest books of the Bible, they do contain significant themes, amplifying the contents of I John, emphasizing the fellowship with God. II and III John, addressed to elders in supporting l. . .

Contrary to Protestant understanding, our works emphatically do count - showing or demonstrating (not just telling) that we will be obedient.