Are we 'once-saved, always-saved'? Once God grants us His grace, are we assured eternal life? The fallacies of the doctrine of 'eternal security' are exposed.
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 reiterates that God is a working God, creating holy, righteous, divine character with the goal of recreating man in His image. From the time of our justification until our glorification in God's Kingdom, it almost seems 'downhill,' with san. . .
John Ritenbaugh, repeating his caution about uncritically reading certain theological books and commentaries, warns that deception will abound exponentially in the Information Age. The elect are not immune to antinomian deception, including the doctrine of. . .
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 . . .
The cosmology of ancient Greece, saturated with astrology and Gnostic dualism, filtered into the doctrines of the early church, creating corrupt doctrines.
God has sanctified no day other than the Sabbath. Sunday worship is a pagan deviation, perpetuated by Gnosticism, a movement that despises God's laws.
Faith is difficult enough to maintain on its own, but greatly confused when the pastor dilutes correct doctrine with 'benign' false doctrine from the world.
Even with Christ's sacrifice, God does not owe us salvation. We are called to walk, actively putting to death our carnal natures, resisting the complacency.
John Ritenbaugh, examining the set of doctrines which constitute "The Faith" identified in II Corinthians 13:5, warns that the greater church of God is not immune to the deterioration of doctrine cautioned by Paul. The doctrine of eternal securit. . .
Paul poses two questions in Romans 11: Has God discarded Israel for all time? Will God graft physical Israel into the Covenant people of Abraham?
Within Protestantism, a major cornerstone of belief is the doctrine of "Eternal Security"—commonly called "once saved, always saved. ...
Because of the confusion in the church of God, many have withdrawn from fellowship, implying they need fellowship only with the Head and not the Body.
Many believe that salvation is assured and works only relate to reward. However, God did not reward the unprofitable servant with eternal life but exclusion.
God assumes the burden for our salvation, but we are obligated to yield to His workmanship—made manifest by good works, the effect of salvation.
Richard Ritenbaugh focuses upon the apostasy of the "eternal security" or "once saved always saved" concept lifted from Protestantism, and ultimately derived from Satan's lie to Adam and Eve, "You shall not surely die" immorta. . .
The Bible shows a clear pattern of how people leave the faith: looking back, drawing back, looking elsewhere, and then going backward and refusing to hear.
Most of the attrition from the truth stems from losing interest. Drifting away is rarely intentional, but the result of choosing to live carnally.
We know the holy days typify the steps in God's plan. What happens between Pentecost and Trumpets, the long summer months? John Ritenbaugh expounds on the subject of sanctification.
God is not only powerful, but He is the source of all power. We can tap into God's power to avoid slipping into apostasy.
Numerous biblical examples show the authority and structure of the church. However, they will hold little weight if we feel our experience invalidates them.
The Bible describes many men, but one of the most important is the new man. What is this new man? Charles Whitaker explains that the new man is a creative effort of renewing our minds in cooperation with God.
As the book of Hebrews ends, the author—likely Paul—pens this benediction: "Now may the God of peace who brought up our Lord Jesus from the dead, that great Shepherd of the sheep, ..."
Forgiveness is not a feeling that washes over us, but a conscious choice. It does not mean that the offense will never come to mind, nor that all the pain vanishes.
Hope conveys the idea of absolute certainty of future good, and that is exactly what the Bible tells us we have upon our calling and acceptance of God's way.
We must emulate Christ, who learned through suffering, preparing Himself for His role as High Priest. Giving in alienates us from the fellowship with God.
Martin Collins, focusing on a survey of college educators and their self-appraisal of their 'lack of bias,' coupled with the lesson in Matthew 7:21-23, warns that everybody is in grave danger of becoming self-deceived. All of us are subject to self-decepti. . .
John Ritenbaugh focuses on the remarkable energizing capacity of hope. In the familiar triumvirate (faith, hope, and love) faith serves as the foundation, love serves as the goal, and hope serves as the great motivator or energizer. Unique among the religi. . .
The Laodiceans fail to reciprocate Christ's love for them. The comfort of prosperity blinded them to their spiritual condition, especially their need for Christ.
The new man is a consistent New Testament figure. Charles Whitaker shows that he is one who is reconciled to God and has chosen to collaborate with God in creating a totally new mind—one just like Christ's!
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 . . .
God's sovereignty and free moral agency set up a seeming paradox. Just how much choice and freedom do we have under God's sovereign rule?
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