John Ritenbaugh, examining an article by Guy Benson, the political editor for Townhall.com who sees no conflict between his homosexual orientation and his conservative views, suggests that his defense of his uncloseted perversity is emblematic of the weakness of nominal Christianity. The mainstream Christian churches have lost the battle against immorality, accepting perverted behavior as 'normal' in order to become more 'inclusive.' Many self-proclaimed Christians have come to argue that their perverted lifestyle has no influence on doctrinal purity, insisting that homosexual relationships are acts of love—the 'essence' of Christianity. These deluded people feel that their behaviors make no difference in the quality of their relationship with God. Sadly, most Americans share this view today. God did not gift us with His Laws and His spiritual weapons so that we can "do our own thing." God is preparing heirs who are just like Him—not reprobate children who set their own standards.
Martin Collins, reflecting on the practice of "defriending" (or "unfriending") on Facebook, contrasts this practice with Christ's love for His called-out ones, a friending with the condition that godly fruit is born. When Paul challenged the Roman congregation to produce godly fruit, he was not looking for new converts, but evidence of the spiritual fruit of God's character. Jesus Christ became like us so that we could become like Him. The fruit Jesus asked His disciples to bear is designed to glorify the Father, to demonstrate love by obedience to His Commandments, and to increase the believer's joy, a by-product of sincere obedience. God admonishes us to not only bear fruit, but to bear more fruit through pruning. God is looking for a great deal of fruit as we yield to Him in order to exceed our self-imposed limitations, as well as for enduring fruit, in contrast to futile worldly projects which are subject to decay. As we bear godly fruit, the quality of our friendship with God the Father, Jesus Christ, and our brethren will increase exponentially as we make activities like intercessory prayer, sacrifice, hospitality, and charity a perpetual part of our spiritual repertoire.
David Grabbe, taking issue with antinomian Protestant clerics who boldly claim that God's law was nailed to the cross, or that the law of love nullifies God's law, reminds us that God promised to write His Law on our hearts and minds—part of the proclamation of the New Covenant (Hebrews 8, compare Jeremiah 31). God's act of writing His Law on our hearts is not instantaneous. Rather, it requires time. Paul, when he chastised the Corinthian congregation for tolerating a man marrying his step-mother, reminded the people that such sins would not even be tolerated by the Gentiles, whose consciences had many of God's moral principles written on them. Overcoming sin and building character require constant practice. When we do miss the mark, God gives us another test to rewrite over our previous error. When we experience the consequences of our sins, we experience the depth of how bad it is. God is working out something more profound and important than "fairness." Trials and tests are not meant to crush us. We need to develop the reflex response of choosing God, allowing Him to write His word on our heart. When we let down, we automatically regress, and our senses become dulled. We must keep our hearts soft, realizing that God's laws are holy, spiritual, just, and good.
Clyde Finklea, decrying the careless way the world uses the word “love,” does some etymological explorations of the Hebrew words ahavta and chesed connoting giving, commitment, unfailing love, devoted to acts of kindness, mercy, and longsuffering. These connotations are also captured by the Greek word agape, which prompts us to avoid retaliation, and instead practice concrete acts of kindness, not only putting up with one another, but attempting to add joy and comfort into each other’s lives. When David took all the guff from King Saul, and then later showed his mercy to Saul’s extended family, he demonstrated the true essence of godly love. Agape, chesed, and ahvata are in that respect interchangeable. God is love; how we practice love determines how we know God.
In an interview on Tuesday, July 7, 2015, former President Jimmy Carter waded into the current American cultural and political debate on homosexuality. ...
John Ritenbaugh, continuing his exposition of the French philosopher Rousseau, pointed out that he fathered five children, but because of his narcissistic devotion to himself and his precious creature comforts, he abandoned every one of them to orphanages, believing that it was the State's obligation to care for children, not the family's. In his pompous self-centeredness, Rousseau charged that Christians make poor citizens. Those who knew Rousseau intimately claimed that he was a pathetic figure, an arrogant mad man, claiming to be a lover of mankind, but through his practices proving he was a failure as a responsible human being. Even though American educator John Dewey may have referred to Rousseau as the 'greatest genius,'his narcissistic, self-absorbed endorsement of collective welfare practices from cradle to grave, ultimately forcing citizens to be serfs of a welfare state administered by overweening bureaucrats, have hopelessly damaged modern society. Many current politicians and educators, following in Rousseau's drive toward mindless communitarianism, are on a mission to destroy the family, replacing it with a government ("It takes a village") welfare state. The family structure of one ethnic group is largely destroyed, with 70% of the 'families' having no father. Rousseau's disciples, gaining ascendancy in today's political climate, have plans to dismantle the family, replacing it with the State.
Richard Ritenbaugh, reflecting on popular music involving the theme of romantic love as the answer to all the world's ills, remarks that the composers of these lyrics have no idea as to what love really is. The fuzzy definition of love is responsible for tolerance of sin, deviancy and liberal, multi-cultural mis-evaluations. We should have a more mature understanding of love for God and love for neighbor. The outgoing concern toward other beings begins with God the Father to Jesus Christ to us. Without godly love, real love does not exist. Real love does not exist in isolation; another being must always be the object of real love. God's plan involving the reciprocal sharing of love among members of God's Family began well before the foundations of the world, at which time a possible sacrifice for sin had to be factored in. While we were still sinners, Christ died for us. The love of God, through the mechanism of His Holy Spirit, works on our inner beings (our mind and spirit), making us like Him, demonstrating the love of God, loving God with all our minds (keeping His commandments) and our neighbors (including our enemies) as ourselves. The extent that we love our brethren may be an accurate gauge as to how much we love God.
Richard T. Ritenbaugh: While people can make positive changes in their lives, true repentance—the kind that counts toward salvation—only occurs after God has invited a person into a relationship with Him. ...
John W. Ritenbaugh: This morning, upon opening the inbox of my email account, I discovered an item declaring that the United States Postal Service has issued a stamp commemorating the Islamic holiday of Ramadan. ...
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.
In this message focusing on the "tail wagging the dog," Richard Ritenbaugh discusses the motivations for proclaiming the true gospel and the motivation for teaching false gospels or heresies. For a genuine minister the gospel of the Kingdom creates a compulsory inner pressure causing him to virtually "explode" with truth, totally unrelated to the need for numbers or ego-stroking. The motivation for the bogus minister stems from a desire to pander to the "itching ears" of the prospective clientele telling them whatever they want to hear, catering to their desires and lusts (Ezekiel 33:32), mixing truth with error, creating a poisonous fatal mixture. While the true minister affirms God's law, the false minister grants license to do whatever one pleases.
John Ritenbaugh reiterates that God alone chooses the servants through whom He works His will. Sometimes the rationale God uses for selecting His vessels defies worldly wisdom. The major reason for the horrendous split of the greater church of God was the rejection of the doctrines God's servant and Apostle Herbert Armstrong had restored. Apparently, God has used this confusing state of affairs to weed out those individuals who will not yield or submit to those doctrines. When it comes to submitting to God's government, we dare not vainly compare ourselves one to another (II Corinthians 10:12).
A Bible study on love, one of the fruits of the Holy Spirit.
John Ritenbaugh insists that God does not love everybody equally. Nowhere does He tell us to prefer the world of the ungodly, adopting the pagan customs of the world's religions. Though God commands us to love our enemies, He does not tell us to be kindly affectionate to them. Though God says He is not willing that any should perish, universal salvation is not a doctrine of the Bible. The objects of God's love in John 3:16 are His begotten children who have reciprocated His love by keeping His laws, the same ones mentioned in I John 3:1. God loves His own.
In this sermon, John Ritenbaugh expounds the symbolism of the blood as a witness in I John 5:6. Blood atonement, referenced 427 times in the Bible, dramatically magnifies the seriousness God places on the consequences of sin. Only blood can atone for sin (Leviticus 17:11, Hebrews 9:22). No forgiveness of sin is possible without death. We dare not minimize or trivialize the impact or consequences of our sins. Forgiveness is not a casual matter with God. The pain of seeing the mangling of His Son's body makes forgiveness a most anguishing and sobering matter. The blood of Christ, a propitiation or appeasing force, the only means to satisfy God's pure sense of justice, is a testimony of God's intense love for us. This willingness to sacrifice needs to be incorporated in our relationship with our brethren (I John 4:10-11).
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