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 . . .
John Ritenbaugh, reflecting upon the cosmology of ancient Greece (a combination of pagan and scientific thought), explains that these ideas and notions—many totally saturated with astrology and Gnostic dualism—filtered into the doctrines of the. . .
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.
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 asserts that belief or faith is difficult enough to maintain if the doctrines are put in proper order, but greatly confused when the pastor dilutes correct doctrine with "benign" false doctrine derived from the belief systems of t. . .
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. . .
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Because of the confusion in the church of God, many have withdrawn from fellowship, implying they need fellowship only with the Head and not the Body.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.
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.
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. . .
As Christians, we realize that God is not only powerful, but He is also the source of all power. How do we translate this understanding into practical action? John Ritenbaugh explains how 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, ..."
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.
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. John Ritenbaugh shows that, because the Father and Son are alive and active in their creation, our. . .
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.
David Grabbe, unraveling several apparently contradictory scriptures, exposes a fundamental flaw in western thinking—namely the binary (that is, either-or) thinking that leads us to construct false dilemmas. Perhaps the best example of this is the on. . .
Justification does not 'do away' with the law; it brings us into alignment with it, imputing the righteousness of Christ and giving access to God for sanctification.
Most professing Christians agree that God is sovereign, but there is a wide range of beliefs with regard to just how involved God is in their lives.
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 . . .
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.
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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