David C. Grabbe: In John 6:35-40, Jesus expands on His earlier saying that believing in Him is the work of God: "And Jesus said to them, 'I am the bread of life. He who comes to Me ...'"
The subjects of God's calling and predestination can be confusing at times, especially the idea that many are called but few are chosen. Why does God not just choose everyone? John Reid explores the Parable of the Wedding Feast to discover some answers to these vital questions.
John Ritenbaugh, clarifying our worldview with respect to the Israel of God (or the Church) in the context of eschatological (that is, end times) events, declares that our vision of our calling as well as our level of responsibility before the imploding of our prior fellowship, may have contained several major flaws. The sporadic mushroom-like ascendancy to numerical and monetary prominence, shortly before the death of Herbert W. Armstrong, was certainly a curious anomaly never occurring before in the history of the Church. God the Father and Jesus Christ clearly blew apart our prior fellowship, frustrating many who would like to see unity at any cost. We are no longer united in a single common work, but the composite splinter groups still constitute God's called-out church. Paradoxically, our collective but separate efforts have accomplished a greater work at a fraction of the cost. The concept of church eras is not Scripturally supportable and indeed has become sadly responsible for the needless pecking-order engaged in by several of our fellow splinter groups. The seven churches of Revelation 2-3 historically all existed simultaneously and indeed, the characteristics of five of them will apparently be extant at the return of Christ. Jesus Christ expected that all of us learn from the seven churches the commendations and warnings, applying them to ourselves individually, allowing us to repent as needed. Jesus Christ built the Church; the architecture should resemble the pattern He personally fashioned, such as 1.) keeping the Sabbaths and Holy Days, 2.) existing as a relatively small flock which will never die out despite continuous, perennial eruptions of apostasy and persecutions, 3.) being empowered with God's Holy Spirit (defined here as the invisible motivating power ultimately transforming us into spirit beings having God's characteristics—our spiritual DNA) which will ultimately configure us into His image as we allow God to shape and guide us. We receive this Holy Spirit before baptism and before
David Grabbe, claiming that the command to take up the cross has been sullied, tainted, and moreover smeared by Protestant heretical syrup, insists that the venerating of the cross (explicitly violating the Second Commandment) pre-dated Christianity by several centuries, having served as the monogram for the Babylonian god Tammuz. Early Christianity made no use of the cross until the time of Constantine, who foisted it off as a kind of good luck charm. Alexander Hislop, in his book The Two Babylons, claims that virtually all pagan religions incorporate some form of the cross in their worship. Logically, it seems sick or depraved to exalt an instrument of torture in order to worship. Scriptural references indicate Christ may have been executed on a tree; hence the staros he carried could have been a heavy beam, evidently to be fastened to a tree. In this sense, the cross represents a burden, emphasizing that there is a sacrifice or cost we experience when following Him. Bearing our cross means our time on this earth is virtually finished, that we are willing to give up our lives, emulating the life of our Savior. When we follow His example, we find our family and friends rapidly cool in their affections for us, helping us realize there is a cost to following Him. God's Law is not the burden, but instead the burden is the feeling our carnal nature experiences as being "put upon," but ironically, the more we enthusiastically and wholeheartedly embrace God's way, the deeper the sense of peace we feel for the strength to endure this burden. Paradoxically, if we are willing to lose our life for His sake, mortifying the flesh and crucifying our carnality daily, we will gain a far more abundant life and moreover, life eternal—a precious insight that the foolish, carnal mind regards as rubbish.
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 Ritenbaugh defines the term, showing that God gives grace from start to finish in a person's relationship with Him. It cannot be limited merely to justification and His forgiveness of our sins.
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 it lawfully. Philippians 2:12 indicates that work is required. Romans 13:11 indicates that salvation is not yet a done deal. Satan, having a perennial pattern to his deceptiveness, first proposes this deadly eternal security doctrine in the Garden of Eden, assuring Adam and Eve that they need not fear death (evidently because they had immortal souls). To one having God's Holy Spirit, committing sin is more dangerous because there is far more on the line. The Firstfruits will not get a free pass into God's kingdom. As the past history of creation unfolded, God demanded that choices indicating willingness to obey be made within the family of angels. When human beings were created, they had to pass a similar test, making life and death choices whether to obey or not to obey God's Government. We have a reciprocal responsibility in the wake of Christ's sacrifice to love God and keep His Commandments, living by every word of God. The God of the Bible is a working God never running out of useful and exciting projects, overseeing His works and creating dynasties, progressively working salvation in the midst of the earth, providing us an example and a mandate to participate in His endless creative work.
John Ritenbaugh, exploring the invasion of the early apostolic church by Gnostics(interlopers who savagely denigrated the "enslavement to Yahweh, His Law, and the Jewish Sabbath," replacing it with 'enlightened' Greek philosophy- the immortality of the soul, eternal security, irresistible grace, and predestination) traces its development within mainstream 'Christianity.' An early source of Gnostic thought into mainstream 'Christianity' was Augustine, originally saturated in Manichean religion, later transferring Gnostic thought into the Catholic Church. The Protestant reformers Luther and Calvin, both heavily influenced by Augustine, taught the doctrines of eternal security, irresistible grace, and predestination. Modern evangelical leaders, continuing in this Gnostic tradition, promulgate "once saved always saved" and "unconditional love" — tolerating the most hideous abominable sins - allowing 'Christ's blood' to give license to this lawless behavior.
John Ritenbaugh contends that those who believe in the "once saved always saved" doctrine foolishly fail to see that God has a more extensive and creative plan for mankind than merely saving them. One can fail to bring forth fruits of repentance and thus qualify for the Lake of Fire. By denigrating the role of works in repentance and building character, the proponents of the "no effort, no works, love Jesus only" idea ignore the lessons of Scripture and mock God's plan for mankind, suggesting that He requires nothing productive of His contractual partners. Salvation is not unconditional. If we deliberately choose death (Deuteronomy 30:19), rejecting God's covenant, He is not responsible for our breach of contract.
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."
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 continuing on into the present. As with the typology of the Israelites 'saved' from bondage, the process was not completed until a remnant made it to the promised land—with the sobering example of many dying in the wilderness. Likewise, we are warned about the dangers of backsliding and resisting God's will (II Peter 2:20; Hebrews 10:31) rendering the erroneous 'once saved, always saved' assumption a foolish and dangerous misconception. God assumes the burden for our salvation, but we are obligated to yield to His workmanship—made manifest by good works—the effect rather than the cause of salvation.
In this sermon on the admonitions of I Corinthians 10, John Ritenbaugh warns that, like our forebears, we can lose our salvation if we live a life of divided loyalty even though we have mechanically and physically gone through the ordinances. Like the Old Testament examples, the Corinthians also developed a careless presumption (having its roots in pride), allowing themselves to be drawn to lust, fornicate, tempt God, and murmur. We need to soberly reflect on these examples, finding parallels in our own lives.
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