John Ritenbaugh reiterates that the easiest part of God's work is the preaching the Gospel to the world- a task mechanically carried out as the church deteriorated from within. Much more demanding is the feeding of the flock, producing the kind of faith an. . .
As shown previously, the problem of Nannyism arises when the governments of men take on increasing responsibility and control, and the people relinquish their responsibilities to allow someone else to take care of them. ...
Over the last two decades, we have witnessed the scattering of the church of God from one corporate organization into hundreds. ...
John Ritenbaugh takes issue with the popularly held notion that preaching the Gospel to the world as a witness is the sole identifying mark of God's church. There is a vast difference between "preaching the Gospel to the world" and "making d. . .
How often do we wish that, when life's events are producing pleasure, satisfaction, and a sense that all is well in the world—at least in our world—things would remain that way forever? ...
While it is natural and harmless to identify with a teacher that we hear each week, that identification should not be the source of friction.
Ronny Graham, recognizing that some of the most poignant and hurtful persecution we experience comes from our own families and extended families, rather than, as some might expect, from embittered members of the fellowship, maintains that we must assiduous. . .
Misidentifying parts of the Body of Christ as enemies, or even being highly suspicious of them, causes pain and inefficiency throughout the whole Body.
Within Protestantism, a major cornerstone of belief is the doctrine of "Eternal Security"—commonly called "once saved, always saved. ...
John Ritenbaugh examines the problem of empty externalism (accompanied by no inward change) extant in the greater church of God- a problem which led to its scattering. All of us, individually and collectively were responsible for its demise. God has promis. . .
We may not put our hope in a secret rapture, but could we be guilty of the same assumed-infallibility with regard to a place of safety? Is our hope in a telephone call announcing that it is time to flee? Is our trust in being on good terms with the physica. . .
In the last two editions, we saw that Israel and Judah both improperly regarded the Temple, esteeming it higher than the God for whom it was built, and putting their confidence in the fact that they had the Temple in their city. ...
Ezekiel 24:21 describes Israel as considering the Temple to be something that was beautiful to look at, a national treasure to brag about, one that brought them joy and glory. ...
John Ritenbaugh observes that although each of God's festivals depicts increasingly larger numbers of people being drawn to God, the counter pulls emanating from sinful carnal human nature war against the prompts of God's Holy Spirit, producing continual c. . .
Confusion and separation have been man's legacy since Eden. Christ is working to put an end to division, enabling us to be one with the Father and each other.
In this lead-off sermon of the 1999 Feast of Tabernacles, John Ritenbaugh draws an instructive though disturbing parallel between the warning given to Belshazzar and the warning given to the greater church of God. A major contributory cause in the splittin. . .
Richard Ritenbaugh focuses on the movie the King's Speech as an example of a man who is reluctant to step into the role which circumstances thrust upon him. Do we as God's called-out ones find ourselves reluctant heirs to the throne or priesthood? We are a. . .
Members, co-workers, and subscribers can all be tallied, yet who save God can track the increase of faith or the building of character of members of a church?
False doctrines cut people off from a wholesome relationship with God. Doctrinal purity is measured according to how one emulates Christ.
John Ritenbaugh reflects that God, through His sovereignty, has personally placed each of us in the organization in which we can grow the most. We have a solemn responsibility to exercise our free moral agency, having authority and dominion over animals, a. . .
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