Three times, James states, 'Faith without works is dead!' Here's how James' teaching agrees with and complements the teaching of Paul on justification.
Many think works and faith are incompatible, but the Bible tells us to do works of faith. What are they? These are things we must do during the salvation process.
Millions who say they believe in Jesus Christ have no salvation at all because they trust in the wrong kind of faith. Saving faith is largely misunderstood.
Jesus Christ came to this earth with a message of salvation, which the Bible calls 'the gospel of the Kingdom of God.' John Ritenbaugh, in setting up the final article in the series, describes just what Christ's gospel is and its relationship to Christian . . .
It is easy to denigrate a matter as not being 'salvational,' but the real question to ask is, How will this action affect my relationship with God?
Works cannot earn us salvation. However, they play many vital roles in our Christian walk toward the Kingdom of God, especially in developing holiness.
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 . . .
God expects works from all He has called. We show our faithfulness and loyalty to God by our works or conduct - what we produce by what we have been given.
Works are not the cause of salvation, but instead are the effect of God's creative efforts at bringing us into His image—a new creation.
John Ritenbaugh stresses that salvation is an entire creative process undertaken by God to justify, sanctify, and glorify a called out body of individuals. Ephesians 2:8 uses the perfect tense 'saved,' indicating an action started in the past and continuin. . .
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. . .
Misguided theologians have tried to create a false dichotomy between grace and works. We do works of obedience to build character, not to earn salvation.
John Ritenbaugh claims that the harshest criticism we receive is for our position opposing the doctrine of eternal security, having the audacity to suggest that works are required for salvation. I Timothy 1:8 indicates that the Law is good only if we use i. . .
John Ritenbaugh tackles the eternal security doctrine, a teaching that militates against good works, something that God had ordained for all of us. Works demonstrate our faith, our response to God's calling and His freely given grace. Reciprocity is always. . .
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. . .
Christ emphasizes that the internal, weightier matters, which change the heart, take precedence over external ceremonial concerns that don't change the heart.
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. . .
Under both the Old and New Covenants, refusal to keep to keep God's Law severs the relationship. God's law protects us and brings us quality life.
There is a direct relationship between loving Christ and doing the right works. God's love for us places us under a compelling obligation to reciprocate.
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 stresses that the day-to-day choices we make have far-reaching spiritual consequences. When we incrementally learn to fear God, we make a choice to preserve our eternal life. God initiated our calling as an expression of His love and grace.. . .
Both the 'eternal security' and 'no works' doctrines are destroyed by the remarkable example of Noah, who performed extraordinary works based upon faith.
Laziness and fear are the greatest challenges to love. When Protestant theologians disparage "works," connecting them to salvation rather than sanctification and growth, they encourage spiritual laziness. If we are lazy, we might still be saved, . . .
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