Richard Ritenbaugh—affirming that before our calling we were in abject darkness, consisting of darkness, hopelessly corrupt and sinful, willing soldiers of the dark-side—suggests that after our calling we have changed allegiances, having the da. . .
Even as several grandiose building projects have terminated because of cost overruns, so must we carefully count the cost of our spiritual building project.
Richard Ritenbaugh stresses that a major part of our spiritual responsibility is to become a parent as God is. The world's society, steeped in evolutionary humanism and feminist polemic, has greatly denigrated the role of the father. Unfortunately, these a. . .
John Ritenbaugh reiterates that if one does not give up control to God (does not submit to Him), then one is never going to live the Government of God; and one will never be able to understand it. The church is neither an institution nor a corporation, but. . .
Radical feminism has tried to empower one gender by disabling and marginalizing the other gender, creating a pathological, dysfunctional society.
John Ritenbaugh reiterates that it is the responsibility of each person to govern himself. Otherwise, even the very best government (the government of our Head, Jesus Christ) won't work. Goethe said "the best of all governments is that which teaches u. . .
John Ritenbaugh asserts that because of our collective lack of self-discipine and our lack of willingness to guard the truth, we have allowed our theological, philosophical, and attitudinal base to deteriorate under the persuasion of the the world, hopeles. . .
According to God's vision of the institution of marriage, when man and wife follow the rule of submission and sacrificial love, patriarchy is a blessing.
John Ritenbaugh, reflecting on the public and private perspectives of Martin Luther, suggests that the reality of what a person is and what people believe about a person are two separate things. Likewise, the belief that America was or is a Christian natio. . .
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, . . .
We need free moral agency to be transformed into God's image. Unless one has God's Spirit, he cannot exercise the internal control to be subject to the way of God.
To fulfill one's purpose, one must be singularly focused on what one wants to accomplish. Divided minds result in no productivity or even devastation.
Though the Old and New Testament are complementary to one another, the emphasis of justice in the New Testament switches from national to personal in scope.
John Ritenbaugh points out that in 1893, when the U.S. Congress wanted to put "In God we Trust" on the currency, the Seventh Day Adventists objected, arguing that America has never been a Christian nation. In the parable of the tares and the whea. . .
John Ritenbaugh, reflecting on I John 4:17, marvels at the depth of love God the Father has for us as unique, special components of His creation, loving each of us as much as He loved Christ. The Father and the Son have worked cooperatively, harmoniously s. . .
John Ritenbaugh reiterates that working out our salvation does not mean working for salvation, but instead making what we believe operational. God, through His Spirit gives us the power both to will and to do. Paul admonishes the Philippians that nothing b. . .
John Ritenbaugh, focusing upon the seed analogy of Jesus in John 12:24, emphasizes that sacrifice is absolutely necessary (the seed must give up its life) in order for quality fruit to be produced. Using this seed planting analogy, Jesus teaches that, as a. . .
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