A Look at Depression Through the Lens of Scripture

A Look at Depression Through the Lens of Scripture (Reblog)


The man sitting before me would not respond to my questions. He sat, motionless, staring at the floor. That he had been under a great deal of stress was a fact known to all who loved him, but that he was this close to the "edge" surprised us all. Soon he would find himself on the psych ward of a local hospital, medicated and undergoing both individual and group counseling. Unfortunately his life would never be the same. He had come to this state of deep (what some would call "clinical") depression because of unbiblical and sinful choices that he had been making in his life. Even though he would overcome his depression, the counseling he received reinforced and validated these choices. He would ultimately leave his wife and child, drop out of the church and pursue his ungodly lifestyle.

Marital problems are the number one reason that people seek counseling in the United States. Depression is a close second. Financial difficulties are the main reason that people give as the source of their depression.We can understand why this is so, with the amount of debt that many carry today, but often this is only the tip of the iceberg. As a matter of fact, our financial problems may be a good indicator that many other aspects of our lives are out of control — all of which may be leading us to depression.

We all have days when we feel gloomy, down, bored or wiped out. We may call this feeling a mild form of depression, but discouragement is perhaps a better term. To expect to live in this world without occasional disenchantment and gloominess is totally unrealistic. Virtually every major character of Scripture had down, unhappy or sad moments, including Jesus Christ. Just a quick reading of Psalms, Jeremiah or Ecclesiastes tells us that there is much about life, even the life of the godly, that is depressing to the point of tears, sorrow and confusion. Yet, God never apologizes for this. Rather, He informs us that He uses these very things to mature us into the image of His Son (James 1:2-4; Rom. 8:28,29 and Rom. 5:3-5). The perfect life of consistent happiness and fulfillment — free of all the effects of sin — awaits us in eternity. The emptiness, sorrows and incompleteness of this life are direct results of the principle of sin in this world. Even so, God uses these trials as a means of keeping us from becoming too comfortable in our present condition. The result is that, like Abraham, we too "look forward to a city with foundations, whose architect and builder is God" (Heb. 11:10). So, while we have great peace in Christ — and many wonderful and beautiful things in this life to enjoy — it is certainly unbiblical to expect to be (as the song goes).

However, while we can expect to be occasionally discouraged, many people battle with deep depression. We may define depression as: "That debilitating mood, feeling or air of hopelessness which results in a ceasing of the handling of life." Such a person will at least partially shut down; that is, he will cease to function in many areas. A depressed person may want to sleep all the time (or at least lie on the couch all day); he may cry easily; he may stop going to work or doing necessary tasks around the house; he may stop eating or eat constantly; he will feel that life is hopeless, etc. It is the purpose of this study paper to deal with the causes of depression, the results of depression and finally, how to deal with it God’s way!

The Causes of Depression

It is important to recognize that depression is not the problem in and of itself; it is a response or reaction to something else. For that reason, Scripture says almost nothing about depression per se. However, it has much to say about the root causes of depression.

The Bible teaches that depression is not caused by the circumstances of our lives, but rather by our unbiblical reactions to those circumstances (with the exception of certain physical problems and brain disorders which we will deal with in a moment). This can be proven both biblically and by observation. Examples, such as the difference between the way Judas and Peter handled their sins, abound in Scripture. In everyday life we see people become bitter and constantly depressed over a crippling accident; then we see people like Joni Erickson Tada who ultimately are able to use such a situation as a stepping stone to growth — the difference is in the reactions.

Unfortunately, the depressed person has usually not made one unbiblical response to his problems, instead he has usually made a whole series of them, thus complicating the recovery process. Inappropriate thinking results in irresponsible behavior, which increases depression, which in turn stimulates more inappropriate thinking. . . ("His own iniquities will capture the wicked, and he will be held with the cords of his sin." Prov. 5:22).

In other words, depression often stems from a downward cycle in which we begin with a problem, react to it in a sinful way, causing a complication of the problem which is met by an additional sinful response, etc. As we will see later, this cycle must be stopped and an upward cycle of biblical responses must be started.

Some of the General Causes of Depression

Physical Problems

Some may suffer from depression as a result of brain damage or some other type of disease. Others may have been diagnosed with a chemical imbalance, and while we must leave room for this possibility, we do not believe that it is nearly as common as many people think. The chemical imbalance theory has reached fad proportions at present with the result that the leading method of therapy for depressed people is drugs. When a person is diagnosed as having a chemical imbalance, he should ask this question (suggested by Dr. Bob Smith, a Christian physician who is also heavily involved in biblical counseling): "Which chemical and how far out of balance is it?" In most cases the answer will be, "We don’t know." Such an answer from the medical community should certainly give the believer much to consider.

Instead of teaching people how to handle their problems, too often we simply cover these problems up with drugs. For an interesting article on depression from a secular point of view see U.S. News and World Report, March 5, 1990, "Beating Depression," pp48-56. This article devotes itself to "a new generation of drugs (that) allows a sophistication and flexibility in treatment that was not possible in the past."

While the use of drugs to treat depression may be the best the unsaved world can offer, fortunately the Christian has other resources. With this in mind, it certainly would be wise to use drugs as a last resort, not the first resort. We should begin by carefully examining the thoughts and actions in our lives that might be at the root of our problem. E. Fuller Torrey (a research psychiatrist, who would not agree with our position on psychology) nevertheless, admits that about 5% of those who come to a psychiatrist are people with organic or brain disease, about 75% are people with problems with living, and the other 20% will require closer examination to make a final judgment (How to Counsel from Scripture, p4). Having said all of this, we would still recommend a thorough physical examination for a person who struggles with deep depression.

Physical and/ or emotional fatigue as well as poor eating habits may also be a factor. In I Kings 19 Elijah’s primary cause of depression appears to have been because of fatigue, etc. God’s initial therapy for Elijah was food and sleep (verses 5-8). Later God helped Elijah get his eyes off himself and on to God (who revealed His sovereignty, verses 11 and 13). Then, He had Elijah take a realistic look at life (verse 18), and finally He got His prophet to once again get involved in ministry (verses 15-19). The whole process took several weeks.

The example of Elijah is one the depressed person should study, for — like this great man of God — depressed people are often focusing on themselves instead of God and others. This focus is often distorted further by fatigue and poor diet. The remedy is often a refocusing of our attention, as well as rest and proper eating habits.

Guilt

Psalms 32, 38 and 51 all describe the depressions of a guilty man. (Note Psalms 32:3-5: "When I kept silent about my sin, my body wasted away through my groaning all day long. For day and night Thy hand was heavy upon me; My vitality was drained away as with the fever heat of summer. I acknowledged my sin to Thee, and my iniquity I did not hide; I said, ‘I will confess my transgressions to the Lord;’ and Thou didst forgive the guilt of my sin.") Some believe that the number one cause of depression is unresolved guilt. Often this guilt may stem from sins of years ago in which God’s forgiveness has either never been sought or accepted. If guilt is not resolved by confession of sin (I John 1:9), depression is the natural result. Christians should not expect to willfully practice sin without facing consequences, one of which may be depression.

An Unbiblical Perspective on Life

In Psalm 73 Asaph was depressed over the prosperity of the wicked. He felt that he had lived righteously in vain while the ungodly had life on easy street. (Ps. 73:12,13: "Behold, these are the wicked; and always at ease, they have increased in wealth. Surely in vain I have kept my heart pure, and washed my hands in innocence.") It was not until he saw life from God’s point of view (the biblical perspective) that he was able to pull out of his depression. (Ps. 73:16,17: "When I pondered to understand this, it was troublesome in my sight until I came into the sanctuary of God; then I perceived their end.") In a world of confusion an unbiblical perspective on life has to be one of the major causes of depression.

Living by the Wrong Priorities

Ask almost any Christian what the priorities are in his life and he will say: God, family and work (and in that order). Yet in many cases our priorities are controlled by the "tyranny of the urgent" — whatever makes the most noise in our lives gets the most attention.

As a result, we may find our time dominated by working, running the kids around, keeping up the house, furthering our education or developing our hobbies, etc. While these are all good and necessary things it often leaves us precious little time to spend with God or family. The day will inevitably come when our cisterns will run dry(Jere. 2:13, "For my people have committed two evils: They have forsaken Me, the fountain of living waters, to hew for themselves cisterns, broken cisterns, that can hold no water"), and we will face "burnout," "midlife crisis," the "seven year itch," or whatever. Sadly, we probably will not even know the true core of the problem.

However, the actual problem is plain and simple: unbiblical living. We may have committed no grave sin, but we have ignored the "Spring of Living Water" for so long that we are finally paying the price.

Unbiblical Standards

It may be legalism or mysticism or perfectionism — whatever it is — we are examining our lives by the wrong standard. God’s standard is that we are to be a growing believer (Heb. 5:11; II Pet. 1:5-8 and II Pet. 3:18). We are not perfect, and God knows that; it should be our goal to grow in Him.

Self-Centeredness

We are called to be others-centered (Phil. 2:3,4 and Acts 20:35) and God-centered (Matt. 6:33). Everything in our society contradicts this by telling us that we need to be self-centered. We are being told that we are to be concerned about our self-image, we are to love ourselves, we are to be self-confident and self-assertive, we are to look out for ourselves — and on and on.

Yet, Jesus tells us to deny ourselves, that is, we are to lose ourselves for His sake (Luke 9:23,24); we are told to put no confidence in the flesh (Phil. 3:3); we are told that it is a sign of our evil times that men are lovers of themselves (II Tim 3:2). Is it any wonder that people who are doing the exact opposite of what Scriptures tell them to do are having problems coping with life?

The Results of Depression

There are, no doubt, other causes for depression, but most of them would fall under one of the general categories previously cited. Now we want to mention some of the results of depression — the experiences you are likely to have when you are depressed.

Before we get into that, it would be helpful to point out that even though we may be depressed, we are still held accountable for our actions. For example, Paul had a legitimate physical problem in II Corinthians 12 which was not his fault. Since he felt sick and perhaps suffered greatly with his disease, surely he had the right to be a little irritable and depressed — but that was not the case at all! (II Cor. 12:9,10: "And He has said to me, 'My grace is sufficient for you, for power is perfected in weakness.' Most gladly, therefore, I will rather boast about my weaknesses, that the power of Christ may dwell in me. Therefore I am well content with weaknesses, with insults, with distresses, with persecutions, with difficulties, for Christ's sake; for when I am weak, then I am strong.") Obviously problems and pain do not give us the right to behave sinfully!

So, although a person may not be held liable for the initial problem, he is responsible for handling his life God's way. When he fails to react biblically, but instead becomes resentful, full of self-pity, or anger, the consequence may be depression.

Scripture gives some vivid descriptions of depressed people:

Gloom and pessimism (Ps. 32:3)
Apathy and fatigue (Ps. 32:4)
Hopelessness (Ps. 38:2-4 and 10)
Physical problems — backaches, headaches, etc. (Ps. 38:5-8)
Withdrawal — often blaming others (Ps. 38:11; 55:6-8)
Feelings and knowledge of guilt (Ps 51:3).
Sleeplessness — or restless sleep (Ps 42:2, 3)
Loss of productivity (I Kings 19:3-5)
Thoughts of death or suicide (I Kings 19:4).
How To Deal With Depression

We will now look at some Scriptural and practical actions that we can take to help us overcome depression, depending upon the cause.

Receive Christ

Christ will not be manipulated; He must never be sought for any other reason than for Himself. However, one of the precious benefits of becoming a child of God is the forgiveness of sin (Rom. 5:1-11). As we saw earlier, often depression is a result of unresolved guilt; salvation removes that guilt.

Reprogram our thinking

To a large degree, our feelings follow our thinking. A depressed person would be wise to keep a journal of his thoughts when he is down. Those thoughts that lead to depression should be faced honestly and replaced by a biblical thought life (Phil. 4:8 and Rom. 12:2). For example, a person depressed as a result of self-pity must be truthful enough to recognize this attitude as sinful. The thoughts of self-pity must be confessed and replaced with thoughts that honor God and agree with Scripture (e.g. Rom. 8:28 and James 1:2-4).

Deal with sinful behavior

We should check out all factors (incidents, etc.) and/or life patterns that have led to our reactions to the initial problems. We should then find the biblical action and by God’s strength begin to replace those sinful reactions with biblical ones by applying the put off - put on principle of Eph. 4:22-24.

Reach out to others

Depressed persons tend to become self-absorbed; in turn, the depression intensifies. Therefore, one of the best things that a depressed person can do is to become concerned about others (Phil. 2:4).

Do not misunderstand; we are not teaching a technique for overcoming depression so much as we are encouraging individuals to come back to a biblical outlook on life. When we forget about ourselves and focus on others, we please God. As a side benefit a depressed person may very well find his or her spirit lifted.

Focus on behavior, not feelings

You don’t do what you do because you feel a certain way; rather, you feel the way you feel because of what you do and think (Phil. 4:6-9). Note the example of Cain (Gen. 4:5-8).

Focus on a specific plan of action

Develop a plan of attack against the sinful tendencies of the human heart that would surrender to feelings rather than follow the path of Christian responsibility. Make an actual list of the options and steps that can be taken to resolve the situation.

Grow in fellowship

Withdrawing and being alone is one of the worst things depressed individuals can do, because withdrawal reinforces depression and self absorption. We should attempt to be with those who can lift us up and encourage us as we seek to do the same for them (Gal. 6;1ff and Heb. 10:24,25). We are not advising the manipulation of people to meet our needs, but we are wise to understand that God has given us fellow believers to encourage us, as we reach out to them.

Be careful with introspection

Although insight is essential in overcoming depression, insight can become unhealthy when it goes beyond healthy insight and evaluation into morbid introspection (I Cor. 4:3-5).

Stop trying to get even

Vengeance and other forms of anger may cause depression (Rom. 12:14-21 and Eph. 4:26,27).

Accept responsibility for depression

Shifting the blame to others will never help. Even when we have been wronged by others, depression will not be caused by the wrong done, but by our sinful reactions.

Realize that there is hope

When we say that most depression is a result of unbiblical and sinful reactions to problems, it sounds unloving and harsh. Actually the opposite is true. When we realize that it is our reactions that are causing the depression, we can then deal with those reactions God’s way. This realization gives us hope that, by God’s help, a solution is possible (Phil. 4:13).

Deal with guilt

Even in the believer’s life there may be unresolved guilt. If so, we need to seek and accept God’s forgiveness (I John 1:9). By the way, nowhere in Scripture are we told to forgive ourselves; we have no authority to do so. Rather, only God can forgive sins; therefore, it is our responsibility to take Him at His word and recognize His forgiveness when we have confessed our sins.

Take care of our bodies

We are not purely spiritual creatures no matter how close to God we become. Therefore, we must take care of our bodies. Proper sleep, food, rest, relaxation and exercise are all helpful in combating depression. (Again, note the example of Elijah in I Kings 19.)

Jesus the only way to Heaven?

Question: "Is Jesus the only way to Heaven?"

Answer: "I'm basically a good person, so I'll go to heaven." "OK, so I do some bad things, but I do more good things, so I'll go to heaven." "God won't send me to hell just because I don't live by the Bible. Times have changed!" "Only really bad people like child molesters and murderers go to hell."

These are all common rationalizations, but the truth is that they are all lies. Satan, the ruler of the world, plants these thoughts in our heads. He, and anyone who follows his ways, is an enemy of God (1Peter 5:8). Satan is a deceiver and often disguises himself as someone good (2 Corinthians 11:14), but he has control over all the minds that do not belong to God. "The god of this age has blinded the minds of unbelievers, so that they cannot see the light of the gospel of the glory of Christ, who is the image of God" (2 Corinthians 4:4).

It is a lie to believe that God doesn't care about small sins or that hell is reserved for "bad people." All sin separates us from God, even a “little white lie.” Everyone has sinned, and no one is good enough to get to heaven on their own (Romans 3:23). Getting into heaven is not based on whether our good outweighs our bad; we will all lose out if that is the case. "And if by grace, then it is no longer by works; if it were, grace would no longer be grace" (Romans 11:6). We can do nothing good to earn our way to heaven (Titus 3:5).

"Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it" (Matthew 7:13). Even if everyone else is living a life of sin in a culture where trusting in God is not popular, God will not excuse it. "As for you, you were dead in your transgressions and sins, in which you used to live when you followed the ways of this world and of the ruler of the kingdom of the air, the spirit who is now at work in those who are disobedient" (Ephesians 2:1-2).

When God created the world, it was perfect and good. Then he made Adam and Eve and gave them their own free will, so they would have a choice whether to follow and obey God. But they were tempted by Satan to disobey God, and they sinned. This separated them (and everyone that came after them, including us) from being able to have a close relationship with God. He is perfect and holy and must judge sin. As sinners, we couldn't reconcile ourselves to God on our own. So God made a way that we could be united with Him in heaven. "For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life" (John 3:16). "For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord" (Romans 6:23). Jesus was born to die for our sins so that we would not have to. Three days after His death, He rose from the grave (Romans 4:25), proving Himself victorious over death. He bridged the gap between God and man so that we may have a personal relationship with Him if we only believe.

"Now this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent" (John 17:3). Most people believe in God, even Satan does. But to receive salvation, we must turn to God, form a personal relationship, turn away from our sins, and follow Him. We must trust in Jesus with everything we have and everything we do. "This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference" (Romans 3:22). The Bible teaches that there is no other way to salvation than through Christ. Jesus says in John 14:6, "I am the way, the truth, and the life. No one comes to the Father except through me."

Jesus is the only way of salvation because He is the only One who can pay our sin penalty (Romans 6:23). No other religion teaches the depth or seriousness of sin and its consequences. No other religion offers the infinite payment of sin that only Jesus Christ could provide. No other “religious founder” was God become man (John 1:1,14) – the only way an infinite debt could be paid. Jesus had to be God so that He could pay our debt. Jesus had to be man so He could die. Salvation is available only through faith in Jesus Christ! “Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved” (Acts 4:12).

Have you made a decision for Christ because of what you have read here? If so, please click on the "I have accepted Christ today" button below.


Read more: http://www.gotquestions.org/Jesus-only-way.html#ixzz3VrmnIahj

The Rapture . . .

The Rapture: What Is It?
The Rapture is an "end times" event ("eschatological" event) where Jesus Christ returns for His Church and believers who are "alive and remain shall be caught up together…in the clouds to meet the Lord in the air" (1 Thessalonians 4:16-17). This is the time of the resurrection, where each Christian receives his or her resurrected body. First to receive their new bodies are those who have died as Christians, and then, those who are "alive and remain."

Take notice, I am telling you a secret. We shall not all die but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet call. For the trumpet will sound and the dead will be raised imperishable, and we shall all be changed"
(1 Corinthians 15:51-52).
The Rapture: When Will It Happen?
The rapture will be instantaneous, in "the twinkling of an eye" (1 Corinthians 15:51-52). Scripture nowhere encourages us to try to determine the date of Jesus' return. Rather, we are to “keep watch, because we do not know on which day our Lord will come” (Matthew 24:42). We are to “be ready, because the Son of Man will come at an hour when we do not expect Him” (Matthew 24:44).

The timing of the Rapture sparks a great debate within Christianity. Does it occur before, during, or after the tribulation period? The tribulation is a seven-year period that immediately precedes the return of Christ and the establishment of His millennial kingdom, which lasts for 1,000 years. The first 3 ½ years of the tribulation will be a time of peace and cooperation, and the second 3 ½ years of the tribulation will be a time of war and catastrophe. At the midpoint of the tribulation, the Antichrist will proclaim himself god and require worship from all people of the world. Many will bow down and worship the Antichrist, including taking his mark of worldwide registration. Some will refuse to worship the Antichrist and receive his mark, and many will be killed for this act of disobedience. The second half of the tribulation is referred to as the "Great Tribulation." There will be extraordinary catastrophes all over the world during this period. (For scriptural support, see Revelation 3:10, Matthew 24; Mark 13 and Luke 17).

So, the main debate on the Rapture is not what it is, but when it will occur in relation to the tribulation. In summary, the pre-tribulation view is that the rapture will happen before the tribulation period; the mid-tribulation view is that the rapture will occur half-way through the tribulation period; and the post-tribulation view is that the rapture will occur at the end of the tribulation period.

The Rapture: Does the Timing Matter for Believers in Jesus Christ?
The pre-tribulation rapture is a wonderful hope for believers in Jesus Christ. However, whether we live to see a pre-tribulation, mid-tribulation or post-tribulation rapture, or whether we die prior to any type of rapture at all, the key to eternal salvation is, in all cases, our belief and faith in Jesus Christ alone. Be secure in your relationship with Christ, and nothing else really matters.

"...For I am going away to prepare a place for you. And when I have gone and have prepared a place for you, I will come again and take you to Myself so that where I am, you also will be"
(John 14:2-3).

"For with a shout, with the voice of the archangel and the trumpet of God, the Lord Himself will descend from Heaven, and those who died in Christ will rise first. Afterward we, the living who remain, will be cauht up along with them in the clouds to meet the Lord in the air. And so we shall forever be with the Lord"
(1 Thessalonians 4:16-17).
- See more at: http://www.allaboutgod.com/the-rapture.htm#sthash.joMoGfcl.dpuf

RECOMMENDED READING IN DISPENSATIONALISM

RECOMMENDED READING IN DISPENSATIONALISM
Dan Phillips has asked me to come up with a guide to the reading of Dispensational Theology. I hope this is what he expected. Anyway, this is what I have come up with. No “Progressive Dispensationalist” work is included because I do not consider that approach to be Dispensationalism proper (which does not mean dispensationalists can’t learn from them!). Neither have I included ultra-dispensational works, nor indeed, those post-trib./pre-wrath books which deny imminence. An asterisk indicates my recommendation of where money ought to go first.

No doubt I have let some vital resource run through the sieve that is my memory. If readers want to prompt me to remembrance I shall add to the following list:

Introductions

*Dispensationalism – Charles C. Ryrie – Updated version of the author’s Dispensationalism Today, which should still be purchased. This is a must read, even if it is soft on the covenants. Irenic in style.

*Dispensationalism: Essential Beliefs and Common Myths – Michael Vlach – Short and punchy. I don’t like his restriction of Dispensationalism to ecclesiology and eschatology.

Understanding End Times Prophecy (2nd ed.) – Paul Benware -A very good introduction to the subject.

The End – Mark Hitchcock – A large but still fairly introductory level text. I haven’t read it yet, only skimmed its contents.

The Footsteps of the Messiah (2nd ed.) – Arnold G. Fruchtenbaum – Somewhat unique in its presentation of eschatology. Contains some “Pemberisms” (abodes of Satan, pre-Adamic crystalline earth, etc).

Major Bible Prophecies – John F. Walvoord – A handy resource.

Biblical Theology:

*The Dawn of World Redemption – Erich Sauer – Perhaps the best study of God’s overall plan in the OT. Some glitches, but the main argument is very sound. Contains many ideas which deserve to be developed. Includes many seed-thoughts and insights

*The Triumph of the Crucified – Erich Sauer – Coupled with the work above this is a must-have book.

From Eternity to Eternity – Erich Sauer – Provides both an overview of God’s plan and responses to objections. Recommended.

*The Greatness of the Kingdom – Alva J. McClain – An outstanding, mature study of the subject. One of the “must have” books.

*The Theocratic Kingdom (3 Vols) – George N. H. Peters – An extraordinary book. Notable for several reasons, not least because it is theocentric and so avoids treating eschatology in isolation. Not perfect (e.g. holds to a partial rapture), but the work on the subject. The person who masters Peters will be a formidable Bible teacher.

*Everlasting Dominion – Eugene Merrill – An excellent Old Testament Theology, though again, soft on covenants in Genesis 2-3. Merrill gives due stress to the covenants.

A Biblical Theology of the Old Testament – Zuck/Merrill/Bock (eds.) – An often helpful treatment of the subject.

The Millennial Kingdom – John F. Walvoord – A solid contribution and critique of opposing positions. Adopts the “two new covenants view.” Has interesting, if not totally persuasive comments about the kingdom of God and the kingdom of heaven. Walvoord’s best work.

*Israelology – Arnold G. Fruchtenbaum – Massive and cumbersome, but thorough presentation and defense of the biblical data concerning Israel. An important study of millennial systems and Israel’s place in Theology. Ponderous and repetitive in style.

Important Studies:

The Great Prophecies Concerning the Jews, the Gentiles and the Church – G. H. Pember – The author was known for his ”Pemberisms” (Gap theory; Pre-Adamic fall; Partial rapture) but there is little evidence of them here. A good study, elegantly written.

Israel in Prophecy – John F. Walvoord – Brief and full of insight.

*Things to Come – J. Dwight Pentecost – One of the finest texts on eschatology ever published. The style is “scholastic” and it needs updating.

*Thy Kingdom Come – J. Dwight Pentecost – Thorough study of the biblical data. Good use of dispensations and covenants.

*Revelation 20 and the Millennial Debate – Matthew Wehmeyer – The best study of this vital passage. Undermines the whole foundation of amillennialism.

How Firm A Foundation – Hal Harless – A fine study of covenants and the Bible, even if he does teach covenants in Genesis 2-3.

*Dispensational Understanding of the New Covenant – (ed.) Michael Stallard – Chapters from a symposium on the subject seeking to answer the question of the Church’s involvement (or non-involvement) in the New Covenant. Our position that Christ is the New Covenant and all who are saved must be saved by it is not represented.

*Continuity and Discontinuity - (ed.) John Feinberg – Top of the line articles by dispensationalists and covenant theologians (and one or two ‘inbetweenies’) about the relationship between the Testaments.

Specific Issues:

The Interpretation of Prophecy - Paul Lee Tan – A very useful guide.

*The Messianic Hope- Michael Rydelnik – A slim but impressive study of the Messiah in the OT.

Jerusalem in Prophecy – J. Randall Price – Price is one of the best contemporary writers on Israel in prophecy.

*The Temple and Bible Prophecy – J. Randall Price – An expanded edition of The Coming Last Days Temple. This is a definitive work.

Premillennialism and Amillennialism – C. L. Feinberg – Very competent analysis of these two systems.

*Future Israel – Barry Horner – A recent study which shows, among other things, the latent Anti-Israelism of evangelicals who believe the Church is the “New Israel.” The editing could have been better.

*Jews, Gentiles and the Church – David L. Larsen – An important study of historical and biblical matters pertaining to the subject.

The Rapture Question – John F. Walvoord – A well written apology for the pretrib position

Maranatha!? Our Lord Come – Renald Showers – A newer treatment which interacts with contemporary views.

The Greatness of the Rapture- David Olander – A thought-provoking work

*Kept From The Hour – Gerald Stanton – Still the best book on the subject of the Rapture

Messianic Christology – Arnold Fruchtenbaum –A handy set of expository studies, some more persuasive than others.

There Really Is A Difference – Renald Showers – Plain but solid comparison of Dispensational and Covenant theologies.

*Has the Church Replaced Israel? – Michael Vlach – Perhaps the best treatment on the subject. Vlach is nuanced which makes him more valuable.

*The Company of Hope – David L. Larsen – A valuable historical study of eschatology. Poorly edited. Lauds Lindsey and LaHaye.

Collected Essays:

Walvoord: A Tribute – (ed.) D. K. Campbell – This book contains several excellent articles.

Essays in Honor of J. Dwight Pentecost – (eds.) S. Toussaint & C. Dyer – Similar quality articles to above.

Issues in Dispensationalism – (eds.) J. Master & W. Willis – Some good explorations of in-house ideas can be found here.

*Dispensationalism: Tomorrow and Beyond - (ed.) Christopher Cone – A good if rather dislocated series of essays in celebration of Charles Ryrie.

Vital Prophetic Issues – (ed.) Roy B. Zuck – Reprints of fine articles from BibSac. A little overly reliant on Walvoord’s contributions.

*Dictionary of Premillennial Theology – (ed.) Mal O. Couch– An important if imperfect contribution. Contains some terrific articles. Poorly indexed.

The Popular Encyclopedia of Bible Prophecy – (eds.) T. LaHaye & E. Hindson – Many fine articles on issues to do with Israel in prophecy. The one on “Dispensations” ties them too closely to the covenants.

The Gathering Storm – (ed.) Mal Couch – This is a very helpful book full of interesting essays.

Israel in the Spotlight – (ed.) C. L. Feinberg – Hard to procure but with some fine contributions. Somewhat dated.

Christ’s Prophetic Plans – (eds.) R. Mayhue, J. MacArthur, et al – I haven’t read this but it looks good.

*Israel: The Land and the People – (ed.) H. Wayne House – A very solid and informative work.

An Introduction to Classical Evangelical Hermeneutics – Mal Couch (ed.) – Some excellent chapters on correct interpretive issues.

The Return of Christ – David Allen & Steve Lemke (eds.) – An uneven but helpful survey of Premillennialism

Three Central Issues in Contemporary Dispensationalism – (ed.) Herbert W. Bateman – Dispensationalists and “Progressives” discuss three important matters. I found the Progressives rather confusing to read, particularly on the distinction between Israel and the Church, where the writer seems to be talking out of both sides of his mouth, but the questions raised are important. The book is not as good as it should have been.

Union with Christ

According to the New Testament, the religious experience of the earliest Christians was derived from and dependent upon Christ. Christian experience is more than an imitation of the life and teaching of Jesus. It is the present experience of the risen Christ indwelling the believer's heart by the Spirit. Both Johannine and Pauline literature refer to this reality by emphasizing the inclusive and corporate personality of Christ.

Usage. Paul more often than any other New Testament author combines the preposition "in" (en) with some designation for Christ. The phrase and its cognates occur some two hundred times in Pauline literature. The apostle uses the term in more than one sense, and scholars have attempted to interpret the concept in a variety of ways (e.g., mystical, existential, sacramental, local, eschatological, and ecclesiastical). In places, the words "in Christ" can be understood as just another way of designating a Christian ( Eph 1:1 ; Php 1:1 ; Col 1:2 ; 1 Thess 4:16 ). The idea of instrumentality or causality is an alternate usage of the phrase ( Rom 14:14 ; 2 Cor 3:14 ; Gal 2:17 ; Php 4:13 ). It is clear, however, that the words "in Christ" also have soteriological meaning for Paul ( Rom 8:1 ; 2 Cor 5:19 ; Eph 1:20 ). Being "in Christ" is presented as the only basis for justification and glorification ( Col 1:27 ). This is not a mysticism of absorption, the losing of human identity in the divine, but rather an intimate communion with God through Christ.

Paul expresses the personal appropriation of the work of Christ by the term "in Christ." It is the apostle's favorite term to describe the personal and dynamic relation of the believer to Christ, and appears in a variety of contexts. The phrase is found eight times in Galatians, thirty-four times in Ephesians, and eighteen times in Colossians. A number of these occurrences have nothing to do with the concept of incorporation, but rather, are instrumental. In Ephesians, for example, the phrase "in Christ" is predominantly used in the instrumental sense, signifying Christ as the channel through whom God works his will, elects, redeems, forgives, blesses, imparts new life, and builds up the church. The formula, however, is sometimes descriptive in character ( Rom 9:1 ; 1 Cor 3:1 ). As such it has the meaning of "being a Christian" ( Rom 16:11 ; 1 Cor 7:39 ; 2 Cor 12:2 ; Phm 1:1 ; Phm 16), and denotes certain identifiable characteristics that define a Christian. The formula is also applied to relations of those who are in the church ( Rom 16:12 ; Gal 3:28 ; Col 4:7 ; 1 Thess 1:1 ). Thus, "in Christ" serves as the bond of unity within the fellowship of believers.

There are some occurrences, however, that use the formula "in Christ" in a locative sense, denoting the idea of incorporation ( Rom 8:1 ; 16:7 ; 1 Cor 15:22 ; 2 Cor 5:17 ; Php 3:8-9 ). In this sense, Christ is depicted as the locus of the believer's life. If the preposition (en) is interpreted in a local, spatial sense, and Christos [Cristov"] is understood mystically as the Spirit of the glorified Lord, then close union of Christ and the Christian is meant ( 2 Cor 5:17 ). "In Christ" is an expression of intimate interrelatedness, analogous to the air that is breathed: it is in the person, yet at the same time, the person is in it. Thus, Paul's use of the phrase is similar to his concept of being baptized "into Christ" ( Gal 3:27 ), with connotations of intimate spiritual communion with Christ. Those who have been baptized into Christ are "in him." There are, however, eschatological dimensions of the phrase that indicate a dynamic influence of Christ on the Christian who is incorporated into him.

Union with Christ is the result of an act of divine grace, the baptism of the Holy Spirit. Baptized into Christ, the believer is incorporated into the body of Christ ( 1 Cor 12:13 ). This new position, "in Christ, " is the fulfillment of Jesus' promise to his disciples: "On that day you will realize that I am in my Father, and you are in me, and I am in you" ( John 14:20 ). The phrase "in Christ, " thus, has a corporate meaning as well: "those in the community of Christ." Communion with Christ necessarily involves a social dimension, experiencing the shared life of his body. This community is defined by its relation to its representative head. Being "in Christ" is thus new life shared in community with those who are related to Christ.

The heart of Pauline theology is union with Christ ( Rom 8:1 ; 1 Cor 6:17 ; Gal 2:20 ). Although often overlooked in favor of an emphasis on justification by faith, Paul's treatment of the spiritual life in Christ is central to the apostle's understanding of religious experience. Communion with Christ is presented as synonymous with salvation, achieved by faith and consummated in love. Christ "for us" must be kept together with Christ "in us." Union with Christ is organically related to both justification and sanctification ( Rom 5:8-10 ), and as such, life "in Christ" is the essence of Paul's proclamation and experience. The concept, however, is also found in the teaching of Jesus: "For where two or three come together in my name, there am I with them" ( Matt 18:20 ); "Remain in me, and I will remain in you. No branch can bear fruit by itself; it must remain in the vine. Neither can you bear fruit unless you remain in me" ( John 15:4 ). Thus, the concept is not unique to Paul, but is implicit in the Gospel sayings of Jesus that stress his solidarity with God's people ( Matt 18:20 ; Mark 8:38 ; John 15:1-11 ).

Paul gives particular emphasis to the "in Christ" theme in his epistle to the Ephesians. This is especially evident in 1:3-14, where the phrase (or a variant) occurs some eleven times. The majority of references in Ephesians posit God as the one acting "in Christ." Those "in Christ" are in the thought and eternal purpose of God ( Ephesians 1:3 Ephesians 1:4 Ephesians 1:9 Ephesians 1:11 ; Ephesians 2:6 Ephesians 2:10 ; 3:9-11 ). Saints are elect "in Christ" ( 1:3-14 ). Christ is not only the means of election ( 1:5 ), but is depicted as the first elect ( 1:9 ). Election is made "in Christ, " denoting the execution of God's purposes in and through his Son. Inclusion in Christ is to be united to his body. Those "in Christ" become part of God's family ( 1:5 ; 2:18 ). Given the corporate nature of Paul's "in Christ" formula, election "in Christ" entails God's gracious choice of a people, a corporate election relative to the election of the Son. The blessings of redemption are stored by God "in Christ" ( Ephesians 1:3 Ephesians 1:6 Ephesians 1:7 Ephesians 1:13 ). Ephesians also utilizes the phrase to depict the sphere of the Christian's daily life and experience ( Ephesians 1:1 Ephesians 1:3 ), and to describe the focal point of God's plan to unite all things ( 1:10 ; 2:21 )a unification now in progress for those who are "in Christ" ( Ephesians 2:13 Ephesians 2:15 Ephesians 2:21 ; 3:6 ).

Elsewhere, Paul uses the phrase to describe a mode of existence in which the believer identifies with the death and resurrection of Christ ( Rom 6:11 ); shares in his wisdom and holiness ( 1 Cor 1:30 ); and receives a new life or existence ( 2 Cor 5:17 ). This is expressed in the epistle to the Colossians by relating the theme of Christ's "fullness" to the believer's position "in him" ( 2:8-15 ). In Christ, who is the "fullness of the Deity" (v. 9), believers "have been given fullness" (v. 10). They have been circumcised by the "circumcision done by Christ" (v. 11), "buried with him in baptism, " and "raised with him through faith" (v. 12). Faith-union with Christ, therefore, makes possible incorporation into a new sphere of existence marked by "fullness, " covenant relation, and resurrection life.

For the apostle, to be "in Christ" is the same as having "Christ in me" ( Gal 2:19-20 ). In fact, the message of "Christ in you" is the revelation of God's "mystery" and the "hope of glory" for believers ( Col 1:27 ). Through faith and love the believer is united with his Lord. Present by his Spirit, Christ indwells believers and makes possible their adoption as sons and daughters of God ( Rom 8:14-16 ; Gal 4:6 ). The Spirit of Jesus is given the believer and conforms the individual to the image of Christ. Thus, the clue to understanding the concept of fellowship with Christ is found in the phrase "in the Spirit." The New Testament teaches that the Spirit mediates Christ's presence to the believer. Paul develops this connection and identifies being "in Christ" with being "in the Spirit" ( Rom 8:9 ). The apostle perceives the Christian as existing in the Spirit and having the Spirit within. By making Christ real to the Christian, the Spirit provides the environment within which the believer lives "in Christ."

Union with Christ is the result of an act of divine grace, the baptism of the Holy Spirit. Baptized into Christ ( Gal 3:27 ), the believer is incorporated into the body of Christ ( 1 Cor 12:13 ). A variety of biblical metaphors describe this union: vine and branches ( John 15:1-6 ); head and body ( Eph 1:22-23 ; 4:15-16 ; 5:23 ); marital relation of Christ and the church ( Eph 5:23-32 ). The result of identification with Christ is organic union and spiritual life. Although Johannine literature depicts this incorporation as mutual and symmetrically reciprocal, Paul emphasizes the relationship of believers "in Christ" more than the indwelling of Christ in believers. The reverse, however, is the case with Paul's treatment of the Spirit. There is more emphasis on the Christian being indwelt by the Spirit than on the believer in the Spirit. Thus, for Paul, the major agent of indwelling is the Spirit.

Incorporation and the Second Adam. "In Christ" denotes a profound personal identification with Christ that serves as the basis of salvation and new life. This is closely associated with the notion of sharing in Christ's death and resurrection ( Rom 6:1-11 ; 8:17 ; Gal 2:20 ; Col 2:12 ; 3:1 ). Underlying these meanings is the concept of corporate personality. By faith believers are incorporated into the representative head of the new humanity, the Second Adam. For Paul, union with Christ results in the personal appropriation of the effects of Jesus' life, death, resurrection, and glorification. By sharing in these events, the believer experiences them as living realities. In this way, Christ comes to live in and through a person.

Rather than interpreting this phrase as an isolated mystical experience, it is more appropriate to view it as describing a spiritual reality that interpenetrates all of life and finds corporate expression in the body of Christ. Thus, "dying and rising with Christ" is to be understood objectively as a participation in the historical death and resurrection of Jesus. This reality is expressed by Paul in the parallel drawn between Adam and Christ ( Rom 5:12-21 ; 1 Cor 15:21-22 ). As representatives of old and new humanity, the actions and futures of these "corporate personalities" are paradigmatic for all those who belong to them.

Christ has accomplished his redemptive work "for us" through his suffering, death, and resurrection ( Rom 5:6-8 ; Gal 1:4 ; 3:13 ). What took place "in Christ" makes possible the relationship of being "in him" ( 2 Cor 5:17 ). The application of both past and future dimensions of his redemptive work to the believer is characterized by the phrase "with Christ." Christians are identified as those who have died and been resurrected with Christ ( Rom 6:5 ; Colossians 2:12-13 Colossians 2:20 ; Colossians 3:1 Colossians 3:3 ), who sit with him in heaven ( Eph 2:6 ), and who will appear with him in glory ( Col 3:4 ). The relation of Christians to Christ is one of faith, not mystical absorption. When the apostles John and Paul speak of being "in Christ, " they are referring to solidarity with a corporate personality. Just as humankind is "in Adam, " and Israel is God's son (or the Servant of Yahweh), so the New Israel is "in Christ." Those who believe in Christ and are baptized into him are a part of the new humanity; they are incorporated into the corporate personality of Christ. The biblical doctrine of representative humanity is also the basis for understanding the expressions "Christ in you" ( Rom 8:10 ; 2 Cor 13:5 ; Col 1:27 ), Christ dwelling in his disciples ( Eph 3:17 ), and being in or abiding in them ( John 14:20 ; John 15:4 John 15:7 ; John 17:23 John 17:26 ; 1 John 3:24 ).

Through identification with the crucified and resurrected Savior, the believer dies to the old humanity and is incorporated into the new humanity made possible by the Second Adam. "In Christ" there is a "new creation" ( 2 Cor 5:17 ), the believer having entered an entirely new sphere of existence. Union with Christ thus means to be enlivened by the power of his resurrection, to live in the realm of the Spirit. Christ's presence is directly connected to the eschatological gift of the Spirit. In Christ, the Spirit is at work carrying out God's redemptive purposes. These purposes are summed up by Paul in 2 Corinthians 5:14-21. God has reconciled the world to himself through Christ. Not only through him, but "in him" there is redemption and reconciliation. It is through solidarity with Christ as the Second Adam that humanity has the possibility of a new course ( Rom 5:14 ; 1 Corinthians 15:21-22 1 Corinthians 15:45 ; Col 1:18 ). Paul identifies this new mode of existence with being indwelt by the Spirit of Jesus. The glorified Christ lives in his followers by his Spirit ( Rom 8:9-11 ; Gal 4:6 ). In him, who is the Head of the new humanity, there is life eternal.

In close connection with the Adam-Christ parallel are Paul's references to the "old" and "new" nature ( Rom 6:6 ; Eph 4:22-24 ; Col 3:9-10 ). These are terms that not only represent the status of an individual before and after conversion, but also signify the change that has already taken effect in Christ's death ( Rom 6:6 "we know that our old self was crucified with him" ). On the cross, the old nature was judged, condemned, and put to death ( Rom 8:3 ). In identifying with this death, believers have died to the old nature ( Rom 6:2 ; Col 3:3 ), and have been freed from the tyranny of sin. "In Christ, " they have been transferred to a new order of existence, that of the "new nature." Thus, "old" and "new" signify more than personal and ethical change, but are also to be understood as terms referring to old and new humanity in the scope of salvation history.

Incorporated into Christ's death, believers have "put off the old nature." Through identification with Christ's resurrection, they have likewise "put on the new nature." Being in solidarity with Christ makes possible the new creation, renewal in the image of the Creator ( Col 3:10 ). "In Adam, " old humanity experiences solidarity with him in sin and death. "In Christ, " however, the creation of a new humanity is made possible, which experiences solidarity with him in righteousness and life ( Rom 5:18-21 ). Thus, just as humankind bears the image of the first Adam by virtue of corporate identification, those who have become incorporated into Christ are recreated in the image of the Second Adam ( Eph 2:10 ). The corporate nature of this identification is emphasized by Paul in his treatment of the new creation, referring to the whole body of Christ as "the one new man" ( Eph 2:15 ).

Being "in Christ" is not only the basis of Christian individual and corporate identity, but also serves as the basis of transformed relationships ( Gal 3:26-29 ). Those "in Christ" are not only Abraham's seed and heirs to the promise (v. 29), they also are meant to manifest a oneness that knows no barriers, whether racial, social, or sexual (v. 28). The concept of being "in Christ" refers not only to the believer's vertical relationships ("sons of God" who "put on Christ, " vv. 26-27), but also to the horizontal relationships of daily living ("neither Jew nor Greek, slave nor free, male nor female, " v. 28). "All" who respond to Christ "through faith" (v. 26) and are "baptized into Christ" (v. 27) are "one" (v. 28). Incorporation into Christ by identification with his death and resurrection means to become part of a body. To be joined to the corporate Christ is to become part of an organic whole, under his headship ( 1 Cor 6:15 ; 12:12-13 ; Gal 3:28 ; Eph 1:22-23 ; 2:14-16 ; 3:6 ; Ephesians 4:4 Ephesians 4:12-16 ; Ephesians 5:23 Ephesians 5:30 ; Col 1:18 ; 2:19 ; 3:15 ). The principle of incorporation is also highlighted in Paul's use of the temple metaphor. Christ is the foundation and cornerstone of the temple, while believers are the stones built together into a corporate whole and indwelt by God ( 1 Corinthians 3:16-17 1 Corinthians 3:19 ; 2 Cor 6:16 ; Eph 2:20-22 ).

Thus, the nature of the Christian is described by Paul with the formula "in Christ." This meant for the apostle that those who put their faith in Christ identified with him as the head of a new humanity. The phrase is a social concept; to become incorporated into this new humanity is represented as belonging to the church as the true community of God. At the same time, however, Paul's understanding of being "in Christ" involved a personal and intimate relationship with Christ. Although the corporate meaning of the formula is important, this does not preclude the apostle's emphasis on personal faith-union and fellowship with Christ. The theme of incorporation is found outside the Pauline corpus, especially in the Johannine writings ( John 14:10-11 ; John 15:4-5 John 15:7 ; 17:21-23 ; 1 John 2:5-6 1 John 2:24 1 John 2:27 ; 1 John 3:6 1 John 3:24 ; 1 John 4:4 1 John 4:12-13 1 John 4:15 ; 5:20 ). These passages speak of a variety of relationships that are represented in terms of a reciprocal indwelling.

Christ-Mysticism and Union with God. Paul's teaching on union with Christ has often been labeled as Christian "mysticism." This is an appropriate term if understood in a qualified sense. Paul viewed communion with God as an act of divine grace, coming not by any spiritual exercises, but by God's self-revelation ( Gal 1:16 ). Thus, union with Christ is something to accept by faith, not something to achieve by human effort. Neither does being "in Christ" involve the loss of individuality, nor the absorption of the individual into the divine Spirit ( Romans 8:14 Romans 8:16 ; Gal 2:20 ), but the heightening of individual qualities and characteristics. In addition, being "in Christ" is more than mystical union; it involves a moral union that provides the ethical dynamic for Christian living. This is more than a gospel of ethical example (an impossible ideal), but the indwelling of Christ who provides the motive power to live in obedience to God.

For Paul to be "in Christ" was to be "in the Spirit." Paul distinguishes between Christ and the Spirit, but views the function of the latter as mediating the former to believers. As the operative agent of God in the Christian's life, the Spirit never Acts apart from Christ. Thus, although distinct entities, Christ and the Spirit are experienced together, and are the means by which persons come into relation with God. Pauline mysticism, however, is a communal or corporate mysticism. "In Christ" is used in a way that is similar to Paul's understanding of Christians being fellow members of the body of Christ. Incorporation into this body is by faith in Jesus Christ. Having identified with the death and resurrection of Christ, the body is empowered by his Spirit to manifest his presence to the world. The Christian lives in vital union with Christ, expressing corporately the love of Christ personally appropriated by faith.

Union with Christ is union with God. Although Christocentric, Paul's theology is grounded on the premise that "God was in Christ"( 2 Cor 5:19 ). Fellowship with Christ is fellowship with God ( Rom 8:11 ; cf. 1 John 1:3 ). Although union with God is dependent on God's gracious initiative, it also requires a human response ( Eph 2:8 ). Central to Paul's notion of being "in Christ" is the fact of faith. It is the indispensable condition for salvation, a placing of one's trust in the God revealed in Jesus Christ. This faith is the basis for intimate union with Christ, since it is the self-abandonment of the redeemed to the Redeemer. Faith-union thus finds its focal point in the death and resurrection of Christ. At the same time, being "in Christ" also has eschatological implications. Union with him involves looking beyond the present to the future. Even though the believer experiences communion with Christ, there is a yearning for more intimate knowledge and relationship ( Php 1:23 ; 3:10 ). Present union with Christ is still "absence from the Lord, " and hence seeks fulfillment in his future advent or "presence" (parousia [parousiva]).

Conclusion. The notion of union with Christ is multidimensional in theological significance. "In Christ, " believers identify with his death ( Romans 6:3 Romans 6:5-11 ), his burial ( Rom 6:4 ), his resurrection ( Col 3:1 ), his ascension ( Eph 2:6 ), his lordship ( 2 Tim 2:12 ), and his glory ( Rom 8:17 ). As a result, certain characteristics of Christ's person and work are attributed to those in communion with him. The "in Christ" formula is thus a comprehensive term, tying together soteriological, pneumatological, and ecclesiological dimensions of Christian experience. At the same time, it is a mystical concept, in that union with Christ is experienced "in the Spirit." The phrase also has an ethical dimension, as reflected in the idea of a new humanity made possible in solidarity with the Second Adam. Last but not least, "in Christ" has eschatological significance, in describing the status of the believer, whose life has been transformed by the presence of the kingdom of God experienced in Christ.

R. David Rightmire

See also Church, the; New Creation; Salvation; Sanctification; Spirituality

Bibliography. M. Barth, Ephesians; M. Bouttier, Christianity According to Paul; E. Best, One Body in Christ; F. F. Bruce, Paul: Apostle of the Heart Set Free; W. D. Davies, Paul and Rabbinic Judaism; J. D. G. Dunn, Jesus and the Spirit; A. Fitzmeyer, Paul and His Theology: A Brief Sketch; W. Grossouw, In Christ; A. M. Hunter, The Gospel According to St. Paul; R. N. Longenecker, Galatians; idem, The Ministry and Message of Paul; C. F. D. Moule, The Origin of Christology; P. O'Brien, Colossians, Philemon; J. K. S. Reid, Theology Today17 (1960): 353-65; A. Richardson, An Introduction to the Theology of the New Testament; H. Ridderbos, Paul: An Outline of His Theology; A. Schweitzer, The Mysticism of Paul the Apostle; J. S. Stewart, A Man in Christ; V. Taylor, Forgiveness and Reconciliation.

Question: "What is the definition of sin?"

Answer: Sin is described in the Bible as transgression of the law of God (1 John 3:4) and rebellion against God (Deuteronomy 9:7; Joshua 1:18). Sin had its beginning with Lucifer, probably the most beautiful and powerful of the angels. Not content with his position, he desired to be higher than God, and that was his downfall, the beginning of sin (Isaiah 14:12-15). Renamed Satan, he brought sin to the human race in the Garden of Eden, where he tempted Adam and Eve with the same enticement, “you shall be like God.” Genesis 3 describes Adam and Eve’s rebellion against God and against His command. Since that time, sin has been passed down through all the generations of mankind and we, Adam’s descendants, have inherited sin from him. Romans 5:12 tells us that through Adam sin entered the world, and so death was passed on to all men because “the wages of sin is death” (Romans 6:23).

Through Adam, the inherent inclination to sin entered the human race, and human beings became sinners by nature. When Adam sinned, his inner nature was transformed by his sin of rebellion, bringing to him spiritual death and depravity which would be passed on to all who came after him. We are sinners not because we sin; rather, we sin because we are sinners. This passed-on depravity is known as inherited sin. Just as we inherit physical characteristics from our parents, we inherit our sinful natures from Adam. King David lamented this condition of fallen human nature in Psalm 51:5: “Surely I was sinful at birth, sinful from the time my mother conceived me.”

Another type of sin is known as imputed sin. Used in both financial and legal settings, the Greek word translated “imputed” means “to take something that belongs to someone and credit it to another’s account.” Before the Law of Moses was given, sin was not imputed to man, although men were still sinners because of inherited sin. After the Law was given, sins committed in violation of the Law were imputed (accounted) to them (Romans 5:13). Even before transgressions of the law were imputed to men, the ultimate penalty for sin (death) continued to reign (Romans 5:14). All humans, from Adam to Moses, were subject to death, not because of their sinful acts against the Mosaic Law (which they did not have), but because of their own inherited sinful nature. After Moses, humans were subject to death both because of inherited sin from Adam and imputed sin from violating the laws of God.

God used the principle of imputation to benefit mankind when He imputed the sin of believers to the account of Jesus Christ, who paid the penalty for that sin—death—on the cross. Imputing our sin to Jesus, God treated Him as if He were a sinner, though He was not, and had Him die for the sins of the entire world (1 John 2:2). It is important to understand that sin was imputed to Him, but He did not inherit it from Adam. He bore the penalty for sin, but He never became a sinner. His pure and perfect nature was untouched by sin. He was treated as though He were guilty of all the sins ever committed by the human race, even though He committed none. In exchange, God imputed the righteousness of Christ to believers and credited our accounts with His righteousness, just as He had credited our sins to Christ’s account (2 Corinthians 5:21).

A third type of sin is personal sin, that which is committed every day by every human being. Because we have inherited a sin nature from Adam, we commit individual, personal sins, everything from seemingly innocent untruths to murder. Those who have not placed their faith in Jesus Christ must pay the penalty for these personal sins, as well as inherited and imputed sin. However, believers have been freed from the eternal penalty of sin—hell and spiritual death—but now we also have the power to resist sinning. Now we can choose whether or not to commit personal sins because we have the power to resist sin through the Holy Spirit who dwells within us, sanctifying and convicting us of our sins when we do commit them (Romans 8:9-11). Once we confess our personal sins to God and ask forgiveness for them, we are restored to perfect fellowship and communion with Him. “If we confess our sins, He is faithful and just to forgive us our sins and cleanse us from all unrighteousness” (1 John 1:9).

We are all three times condemned due to inherited sin, imputed sin, and personal sin. The only just penalty for this sin is death (Romans 6:23), not just physical death but eternal death (Revelation 20:11-15). Thankfully, inherited sin, imputed sin, and personal sin have all been crucified on the cross of Jesus, and now by faith in Jesus Christ as the Savior “we have redemption through His blood, the forgiveness of sins, according to the riches of His grace” (Ephesians 1:7).


Read more: http://www.gotquestions.org/definition-sin.html#ixzz3VOHytzvS

Hyper-dispensationalism

The Grace Movement (Hyper-dispensationalism, Mid-Acts Dispensationalism,[1] ultra-dispensationalism,[2] or more rarely, "Bullingerism" to which 'ultra-dispensationalism' properly applies,[3]) is a Protestant doctrine that basically views the teachings of the Apostle Paul both as unique from earlier apostles and as foundational for the church, a perspective sometimes characterized by proponents as the "Pauline Distinctive."[4]

Hyper-dispensationalism exists in different intensities, with E. W. Bullinger (1837–1913), an Anglican clergyman and scholar, being the best known early expositor of Acts 28 ultra-dispensationalism, although all dispensational ideas trace back further to John Nelson Darby (1800–1882). J.C. O'Hair independently arrived at the Mid-Acts position after rejecting the Acts 2 position early on and then the Acts 28 position later.[5]

A proponent of hyper-dispensationalism would be Charles F. Baker.[6]

Opponents of hyper-dispensationalism would be Traditional Dispensationalists like John Walvoord and Charles Ryrie.[7]

Within the United States, some advocates of hyper-dispensationalism refer to themselves as members of the "Grace Movement,"[8] and reject the prefix "hyper" or "ultra" as pejorative (often considering it derogatory or misinforming). Many affiliate with the Grace Gospel Fellowship, a church association, and its Grace Bible College, or the more conservative Berean Bible Fellowship.

Examination and refutation of the Acts 28 ultra-dispensational position by opponents of it (especially insofar as it concurs with ultra-dispensationalism) include Systematic Theology by Norman L. Geisler (cp. 2),[9] and Wrongly Dividing the Word of Truth, by Harry A. Ironside[10] Some[who?] opponents of hyper-dispensationalism refer to it as a "consistent Dispensationalism." Unfortunately, there has not been any informed substantial interaction with the Mid-Acts Hyper-dispensationalism in any contemporary published work.

"Are faith healers for real? Does a faith healer heal with the same power as Jesus?"

Question: "Are faith healers for real? Does a faith healer heal with the same power as Jesus?"

Answer: There is no doubt that God has the power to heal anyone at any time. The question is whether He chooses to do so through those who are called “faith healers.” These individuals typically convince their audiences that God wants them to be well and that through their faith—and usually a financial offering—God will reward their faith by healing them through the power of Jesus.

By comparing the healing ministry of the Lord Jesus to that of the modern faith healers, we can determine whether their claims have any basis in Scripture. If, as they say, they heal through the same power and in the same way that Jesus healed, we should be able to see marked similarities between them. However, just the opposite is true. Mark 1:29-34 gives us a description of just one day of Jesus’ healing ministry. His power to heal—and to do all kinds of miracles—was evidence that He had power over both the physical and spiritual effects of the curse of sin. He healed those afflicted with physical diseases, illnesses, and injuries, even raising the dead, and He cast demons out of those who were possessed by them. Only God can rescue us from the results of the Fall of man into sin—disease and death—and by His miracles, Jesus proved His deity.

There are several distinctives in the way Jesus healed that are not characteristic of the modern faith healers. First, He healed instantly. Peter’s mother-in-law (Mark 1:31), the centurion’s son (Matthew 8:13), Jairus’ daughter (Mark 5:41-42), and the paralytic (Luke 5:24-25) were all healed immediately. They did not have to go home and start to get better, as is the advice from many faith healers. Second, Jesus healed totally. Peter’s mother-in-law was fully functional after being healed from an illness so severe she was bedridden, but when Jesus healed her, she rose immediately and prepared a meal for all who were in the house. The blind beggars in Matthew 20:34 were given instant sight. Third, Jesus healed everyone (Matthew 4:24; Luke 4:40). They were not required to be pre-screened by the disciples before coming to Jesus for healing, as is the standard procedure with the healers today. There was no healing line they had to qualify for. Jesus healed all the time in many places, not in a studio with carefully-controlled circumstances.

Fourth, Jesus healed actual organic diseases, not symptoms as the faith healers do. Jesus never healed anyone of a headache or back pain. He healed leprosy, blindness, and paralysis, miracles that were truly verifiable. Finally, Jesus healed the ultimate disease—death. He brought forth Lazarus after four days in the grave. No faith healer can duplicate that. In addition, His healings did not require faith as a precondition. In fact, most of those He healed were unbelievers.

There have always been false healers who prey on the suffering and the desperate in order to pad their bank accounts. Such behavior is the worst kind of blasphemy because many whose money is wasted on false promises reject Christ outright because He does not do what the healer has promised. Why, if faith healers have the power to heal, do they not walk the halls of the hospitals healing everyone and releasing them all? Why do they not go to Africa and cure all the AIDS cases? They do not because they cannot. They do not have the power of healing that Jesus possessed.


Read more: http://www.gotquestions.org/faith-healers.html#ixzz3VD1K9u7j

The Power of the Gospel

God’s holiness and justice require that sinners be eternally separated from Him. To be cut off completely and eternally from that Love for which one was created will be to burn with a thirst that will only grow ever more unbearable. God, however, graciously and freely offers salvation from that most dreadful condemnation. “The gospel of God’s grace” declares that God became a man through virgin birth, that this sinless God-man died for our sins, satisfying His own justice by suffering the eternal punishment we deserve, resurrected the third day, and that all who believe in Him are forgiven and receive eternal life as a free gift. Salvation is that simple—and wonderful—and must be preached in that simplicity.

It is not the academic credentials, brilliant oratory, or persuasiveness of the preacher, but the pure gospel that convinces hearers. We must not attempt in human wisdom and zeal to embellish, improve, or in any way make the gospel more appealing to the unsaved. The gospel, presented in its unchanging purity, is the message that the Holy Spirit honors by convincing and convicting those who hear it (Jn:16:8-11



). This truth must grip evangelicals once again!

Contrary to popular belief, expertise in preaching (the “homiletics” taught in seminary) cannot help but hinders communication of the gospel. Proficiency in public speaking or in the latest salesmanship techniques may be helpful in a secular profession but not in “the foolishness of preaching.” Unless such methodologies and capabilities are laid aside to proclaim God’s truth, they obscure the gospel.

Though the above may sound like an extreme and anti-intellectual view, such was the teaching and practice of the Apostle Paul. A learned rabbi, Paul was no doubt an eloquent orator who could sway any audience. In preaching the gospel, however, he deliberately laid aside “excellency of speech” (1 Cor:2:1) and carefully avoided “the words which man’s wisdom teacheth” (v 13). Knowing that his own ideas, embellishments, and persuasive abilities were hindrances rather than helps, the great apostle stood before his audience “in weakness, and in fear, and in much trembling” (v 3). So must we.

Paul declared that the “wisdom of words” made Christ’s cross “of none effect” (1 Cor:1:17). Therefore, he determined that his preaching would not be “with enticing words of man’s wisdom but in demonstration of the Spirit and of power” so that his converts’ faith “should not stand in the wisdom of men but in the power of God” (1 Cor:2:4-5

). Many well-meaning Christians, however, do exactly what Paul avoided, convinced that the gospel and the Holy Spirit need the help of scholarship, psychological persuasion, and modern promotional packaging. Consequently, the faith of many believers today stands upon the wisdom of men instead of in the power of God—and can thus be undermined by human argument as well.

The gospel is being compromised and even denied by many professing Christians. President Clinton, who claimed to be a Christian, said when his number two legal aide, Vincent Foster, Jr., committed suicide, “My deepest hope is that...[his] soul will receive the grace and salvation that his good life and good works earned ” (emphasis added). At a prayer breakfast in which Clinton participated, Senator Kerry read John:3:1-21




















( skipping verse 16 ), said Christ was speaking of “spiritual renewal,” and that “in the spirit of Christ...Hindu, Buddhist, Muslim, Jew, Christian” were meeting and “there is renewal...with a new President and Vice President....” Billy Graham added, “I do not know a time when we had a more spiritual time than we’ve had today.”

The terms “spiritual” or “spirituality” legitimize much error. “Spirituality” is now evidenced by ecumenism and enhanced by New Age techniques. Christianity Today ( CT ) (11/8/93) favorably reports upon an apparent widespread movement toward spiritual maturity. Unfortunately, in its promotion of modern “spirituality,” CT touts Richard Foster and his “contemplative prayer” techniques, which involve passivity and visualization taught by such occultists as Ignatius of Loyola (founder of the Jesuits) and Agnes Sanford. (See The Seduction of Christianity and Beyond Seduction .) Several articles uphold Roman Catholicism as sound Christianity. Introducing a major article, CT ’s executive editor praises Roman Catholic mystic Thomas Merton as having led the way into a deeper relationship with God, even though Merton, a New Ager, rejected the gospel, without the acceptance of which one cannot know God.

It is not methodologies or techniques but truth and love that establish and mature spiritual life in the believer. Nor can genuine love of God and others spring from anything but acceptance and appreciation of the gospel (1 Jn:4:19). That “old, old story” reveals God’s love. Those who preach it in truth must be motivated and empowered by that same love.

Well, you might say, I’m not a pastor or preacher, so advice about preaching the gospel doesn’t apply to me. “The foolishness of preaching” includes sharing Christ with a neighbor over a fence or with a friend on the phone. Christ’s command to “preach the gospel” and to “make disciples”—the so-called Great Commission of Mark:16:15 and Matthew:28:18-20


—applies equally to every Christian, past, present, and future. That fact is clear from Christ’s words, “teaching [converts] to observe all things whatsoever I have commanded you” (Mt 28:20). Christ’s original disciples were to teach their converts to obey every command He had given them—including preaching the gospel and teaching their converts as well to obey Christ’s every command. And so down to us today. We also must obey all He commanded the original twelve.

These words of Christ correct a number of popular errors, such as the idea that His teachings in the four Gospels are only for Israel, or only to be obeyed in the Millennium, and thus are not for the church today. Also eliminated is the idea that “the gospel of the kingdom” that Christ and the disciples preached prior to the Cross is somehow different from the gospel we are to preach today. And a major source of Roman Catholic error—that the pope is Peter’s successor and that only the hierarchy of priests, bishops, cardinals, et al., are the successors of the other apostles—is also proved false. Every convert to Christ is both commanded and empowered by the Holy Spirit to obey everything Christ commanded the original twelve and thus to act in every capacity for which He trained and commissioned them.

The gospel is the only solution to sin’s destructive effect in daily life. Yet even many evangelicals have lost their faith in the power of the gospel and imagine that something else is needed, be it enticing programs, psychological counseling, or new revelations from modern prophets. Paul referred to “the foolishness of preaching” because the simple gospel he preached was despised. So it is in our day.

In contrast to the simplicity and purity of the gospel presented in Scripture, new methods and innovations are being employed today. The gospel is no longer thought to be sufficient in itself. It is now taught that believing the gospel may leave a host of demons hiding within, left over from past sins or even prior generations. The Bible calls the one who believes the gospel “a new creature” in Christ for whom “old things are passed away [and] all things are become new” (2 Cor:5:17; Gal:6:15). In denial of this clear truth, “deliverance” ministries have sprung up to cast demons out of Christians.

The simple gospel was all the apostles needed and used. Yet today so much else is added. Take, for example, the new belief that many Christians (especially returning missionaries) through “stress” or “burnout” develop multiple personalities––another heresy from psychology. “Deliverance” allegedly comes by leading each “personality” to saving faith in Christ! Closely related is “Spiritual Mapping,” another new fad, which Christianity Today (11/8/93) calls “a complicated and controversial technique developed by missiologist C. Peter Wagner, that claims to identify satanic strongholds in a city....”

Last July saw the first ever “North American Spiritual Mapping Consultation,” offering “a methodology for discovering specific barriers to soul-winning in North American locales.” According to National & International Religion Report (NIRR),

The consultation was sponsored by the Sentinel Group (SG) of Lynnwood, Wash., and drew 130 invited pastors, lay leaders, and missionaries from 30 states and provinces....The ‘growing influence of new and powerful spiritual forces on the continent’ necessitates such research, said SG President George Otis, Jr., who is also co-coordinator for the United Prayer Track of the AD 2000 and Beyond Movement.... A Spiritual Mapping Field Guide distributed at the conference outlined ways participants could prayerfully research the social bondages, allegiances, and spiritual barriers of their respective communities. It included 200 discovery questions, methodological cautions, and networking recommendations. SG’s Lisa Otis told NIRR that the research methods include interviews, observation, library backgrounding, and prayer logs. The group has planned seven regional meetings in hopes that results will help develop effective prayer and evangelism strategies.

Questions immediately arise. New spiritual forces? Is there a new breed of demons more clever or powerful than those faced by the early church? If the gospel needs such help, why doesn’t the Bible say so? Why weren’t these methods taught and practiced by Christ and the apostles? How could Paul have “turned the world upside down” (Acts:17:6) through evangelism of the pagan Roman Empire without employing these techniques? Would Paul have been even more effective had he used “spiritual mapping” and employed the new “methodology for discovering specific barriers to soul-winning”?

Surely Corinth, Greece’s most splendid and prosperous city, the mecca of trade between East and West, was as enslaved by Satan as any city today. The cult of Aphrodite, goddess of love and beauty, whose mythic example encouraged sexual promiscuity and perversion, had long flourished there. When Paul arrived in Corinth about A.D. 50, the massive, columned Temple of Apollo had for 600 years dominated the commercial center of the city (where much of the meat sold for consumption was first offered to idols). Yet we find no hint that Paul engaged in “spiritual mapping” of Corinth’s demonic powers. He relied solely and entirely upon the gospel to rescue pagans from Satan’s clutches: “I determined not to know any thing among you, save Jesus Christ, and him crucified” (1 Cor:2:2).

Or take the city of Ephesus, whose wealth came in large part from the sale of images of the goddess Diana. Her temple was the center of Ephesian life and, as was always the case with idolatry, involved prostitution, sexual orgies, and every depravity. If ever a people were bound by Satan and his minions it was the Ephesians. Yet without “spiritual mapping” or other “deliverance” techniques touted today, multitudes came to Christ, and the church formed there was among the strongest and truest. Yes, Paul reminded them that their battle was not against flesh and blood but with principalities and powers and spiritual wickedness in high places (Eph:6:10-12


). He gave no hint, however, that these demonic powers should be mapped or tracked or that psychological techniques for dealing with multiple personalities should be employed. The believers were to stand fast in the faith, clothed in the armor of God, their sole weapon “the sword of the Spirit, which is the word of God” (v 17).

The “old, old story of Jesus and His love,” as the classic hymn says, “is ever new” and best loved by “those who know it best.” We will never advance, even in eternity, to a higher spiritual experience or understanding than that produced by faith in the simple gospel that saves us. That God loved us so much as to become a man and, though hated, rejected, despised, and crucified, died in our place to reconcile sinners to Himself will ever be, for ransomed souls, the wellspring of love, joy, and worship in heaven. In all eternity we will never have a newer or better song than the “old, old story,” which is ever new.

“Thou art worthy...for Thou wast slain, and hast redeemed us to God by thy blood” is the highest praise possible for the redeemed in God’s presence (Rv 5:9). Herein lies the secret of joy for those who inhabit heaven! Why are some Christians depressed, insecure, selfish, earthly minded, and lacking love, joy, peace, and victory in Christ? The “old, old story of Jesus and His love” has become old indeed to them, neglected and forgotten. They don’t need psychological counseling but a return to their “first love” (Rv 2:4). We need to meditate unceasingly upon this most wonderful truth, the simple gospel, which alone ignites the genuine love and sincere gratitude that we ought to continually express to our Lord.

It is commendable if someone, concerned to know God better, studies Greek. However, if proficiency in that language were essential for knowing God’s Word and living a more fruitful Christian life, then one would expect the Greeks to be the most Christlike and fruitful of all people, and God would have had us all speak Greek. Surely the Greeks in Christ’s and Paul’s day knew their native tongue much better than today’s Greek scholars, yet they had as much difficulty living for Christ as anyone else. The love relationship God desires needs only a sincere, believing heart in which to grow.

“Oh, the wonder of it all” said the hymn-writer, “that God loves me!” It is so simple that a child can believe it, yet so profound that it will take eternity to begin to fathom the depths of that love! God’s love is revealed in Christ’s dying in our place. Surely those who have tasted that love must be impelled by that love to tell others of the salvation available by God’s grace. Only that appreciation of God’s love and grace aroused by the gospel transforms sinners into joyful, victorious saints—and continues to keep the saints in joy and victory now, and eternally.

The Dangers Of Compromise

The Dangers Of Compromise
by Henry Morris III, D.Min.
Evidence for Creation › Evidence from Nature › God's Invisible Things › Nature Reveals God's Power

"Turn not to the right hand nor to the left: remove thy foot from evil" (Proverbs 4:27).

Some today disdain the "old farmer" who has been quoted as saying, "God said it. I believe it. That settles it." It appears that it has become passé to base our faith solely on the word of God or to trust explicitly in the clear, simple words of the written text. We must, many seem to demand, have evidential proof of the accuracy and authenticity of the Scriptures before we feel that "others" will accept our faith.

Perhaps the evangelical Church needs reminding how emphatic is the demand for total allegiance and submission to the authority of God's word.

"Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments . . . " (Deuteronomy 4:2).
"Every word of God is pure: . . . Add thou not unto His words, lest He reprove thee, and thou be found a liar" (Proverbs 30:5,6).
"Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled" (Matthew 5:18).
"The scripture cannot be broken; . . ." (John 10:35).
"For what if some did not believe? shall their unbelief make the faith of God without effect? God forbid: yea, let God be true, but every man a liar; . . ." (Romans 3:3,4).
And perhaps, the Church has forgotten the intense prohibition and terrible consequences to those who would take it upon themselves to alter the word of God.

". . . there be some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed" (Galatians 1:7,8).
"Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ" (Colossians 2:8).
". . . keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called: Which some professing have erred concerning the faith" (I Timothy 6:20,21).
"Ye therefore, beloved, . . . beware lest ye also, being led away with the error of the wicked, fall from your own steadfastness" (II Peter 3:17).
"I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book: And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book" (Revelation 22:18,19).
When the Lord God of the universe, the Creator of the ends of the earth, the King of kings—whose very name is held to be the greatest name among all created beings; whose name is not to be taken in vain—when He says He has "magnified (His) word above all (His) name" (Psalm 138:2), it does seem prudent, at the least, to respect that word and honor its message.

God's Power Available for Us
Power of the Gospel Romans 1:16
Power of Declaration I Corinthians 1:18; 2:1-5
Power of the Word Hebrews 4:12
Power of the Holy Spirit Ephesians 5:15-21
Power of the Armor of God Ephesians 6:10-19
Power to Work Great Works John 14:12
Power over Unclean Spirits Matthew 10:1
Power over the Enemy Luke 10:19
Power in the Gospel I Corinthians 9:18
Power to Edify the Saints II Corinthians 10:8
Power over the Nations Revelation 2:26
Power of Grace and Mercy Hebrews 4:16
Power of Forgiveness Exodus 34:5-7
Power of Faith Hebrews 11:32-40
Power of Love Ephesians 3:16-19
Power of Holiness and Righteousness Mark 6:20
Power of the Angels Psalm 103:19

Yet today, even among the core of evangelicals—indeed, among those who claim to hold to the inspiration of the Bible—there are voices of Christian men and women who are questioning the most basic and foundational revealed truth in Scripture that "In the beginning God created the heavens and the earth" (Genesis 1:1). And not merely questioning the curious mechanics and unique events of the creation week, but debating the very words and message of that week. Even more—questioning the character and nature of the God of the Bible by attributing to Him the evil, wasteful, chaotic, random, purposeless, death-filled processes of evolutionary "creation" making God the Author and Sustainer of all that evolution demands.

My dear reader, this cannot be! The worldview which is presented in the Bible is quite incompatible with and un-harmonizeable with that which is presented by the evolutionary philosophers. Every facet of these two diametrically opposed systems of thinking and belief are opposites! They cannot be made to blend together.

One or the other is not real.

Perhaps the most perplexing and distressing phenomenon among the scholars, theologians, scientists, and leading spokespersons on this issue today is—that Christians are the only ones doing the compromising! The evolutionary camp is not being converted to the Biblical message of an omnipotent Creator. They are fast anchored to the atheistic system that excludes a Creator. The evolutionary thinkers are not struggling to find a way to harmonize the events of Genesis 1-11 with the words of Darwin or Stephen J. Gould. They are beating the drum of "science" versus "religion" so loud that they cannot hear the evidence that some Christian apologists would try to get them to consider.

No, the "movement" is among the saints of God! It is the Christian scholars and theologians who are insisting that the words of God be aligned with the words of men. It is the avowed "Bible believers" that are leading their followers down a broad road of compromise with philosophical amalgams like "The Progressive Creation Theory" or "The Framework Hypothesis." The common thread among all of these efforts, including the earlier attempts such as "Theistic Evolution" and the "Gap Theory," is to provide a way for "science" to have the long ages necessary for evolutionary activity, while still allowing for God to "create" mysteriously during the long ages of chaos.

Years ago the "enlightenment" dawned in Europe and darkened the minds of theologians and Christian scholars with the "proof" of intellectual reason and the "science" of evolution. The main streams of Christianity (both Protestant and Catholic) fought fiercely for the approval of secular minds trying to bring about a reconciliation between faith and science, morality and philosophy, and revelation with reason.

As the "higher critics" attacked the authenticity and accuracy of the Scriptures, the theologians bent to accommodate the "naturalistic" interpretation of God's word. When the "scientists" swept the creation account into the dustbin of mythology, the theologians found "allegorical meaning" in the words. And when the philosophers rationalized away the "absolutes" of righteousness and negated the "concept" of sin, the theologians embraced "situational morality" and "cultural diversity."

Time after time, issue after issue, decade after decade, the Christian theologians were the ones who "changed" their positions to placate open hostility to God's Holy Word!

Now, the momentum is building up again toward secular triumph among the evangelical churches, after a few decades of opposition by the "fundamentalist versus modernist" clash in the early years of the twentieth century. Science now supersedes Scripture when there is conflict. Reason and intellect now triumph over Scripture where there is question about the text. In many churches, experience substitutes for doctrine and pragmatic function dominates theology.

Instead of "pulling down of strong holds; Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ" (II Corinthians 10:4,5) many are "tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive" (Ephesians 4:14). But, my dear brother or sister in Christ, "these things ought not so to be" (James 3:10)!

As Dr. John Morris (President of ICR) is so fond of saying, "This is a wonderful time to be a Bible-believing Christian!" There is more "proof" of the veracity of Scripture in history, archeology, and science than at any other time. More work has been done and published than ever before! There is absolutely no need to retreat into the shallow grave of ignorance and apathy. We should be on the spiritual battlefield, heady with the filling of the Holy Spirit, and rejoicing in the power of the Gospel!

Thankfully, there are still many churches that stand firm for the word of God. There are thousands of Christian leaders, scholars, pastors, theologians, and scientists who both love the Lord Jesus Christ and hold to inerrant Scriptures. There are Christian schools, radio stations, teaching organizations, and mission boards that rejoice in the integrity of the Bible and boldly proclaim their commitment to the absolute authority of God's revealed Word over life and lifestyle. God is not asleep; His reach is not shortened; nor is His ear dulled to the cries of His people.

The command of God was "go" under authority and with ability (Matthew 28:18-20; Acts 1:8). Both God's promise and His expectation are for us to use His power and might.

*Dr. Henry Morris III is the Executive Vice President for ICR.