Is Shepherd's Chapel Christian?

Is Shepherd's Chapel Christian?
by Matt Slick

In order to ascertain whether or not something is Christian, we must first understand what makes something Christian in the first place. Throughout history, the Christian Church has gleaned from God's word those essential doctrines that, if denied, place the person outside the camp of Christ.

Following are three of the essential doctrines declared by Scripture as being necessary. In other words, to deny any of these is to deny the heart of Christianity and be outside the camp of Christ.

The Deity of Christ
Jesus is God in flesh (John 8:58 with Exodus 3:14). See also John 1:1,14; 8:24; 10:30-33.
1 John 4:2-3: "This is how you can recognize the Spirit of God: Every spirit that acknowledges that Jesus Christ has come in the flesh is from God, but every spirit that does not acknowledge Jesus is not from God. This is the spirit of the Antichrist, which you have heard is coming and even now is already in the world."
The above verse needs to be cross referenced with John 1:1,14 (also written by John) where he states that the Word was God and the Word became flesh.
1 John 4:2-3 is saying that if you deny that Jesus is God in flesh then you are of the spirit of Antichrist.
Salvation by Grace
"For it is by grace you have been saved, through faith -- and this not from yourselves, it is the gift of God -- not by works, so that no one can boast," (Eph. 2:8-9, NIV).
"You who are trying to be justified by law have been alienated from Christ; you have fallen away from grace," (Gal. 5:4).
The Resurrection of Christ
"And if Christ has not been raised, our preaching is useless and so is your faith," (1 Cor. 15:14). "And if Christ has not been raised, your faith is futile; you are still in your sins," (1 Cor. 15:17).
To deny the physical resurrection is to deny Jesus' work, sacrifice, and our resurrection.
There are other doctrines such as the doctrine of the Trinity, the Virgin birth, etc., that are derivatively necessary. But these are the ones in the scripture that are declared, by the Bible, as being essential. The derivative doctrines like the Trinity are orthodox and accurate teachings from the Bible.

Correction as of 12/8/2003

I had previously written that Murray denied the physical resurrection of Christ. This page originally contained the following two paragraphs:

"The most important doctrinal issue that the Shepherd's Chapel deviates on is the physical resurrection of Jesus. The Shepherd's Chapel teaches that Jesus rose in a spirit body, not the same physical body that he died in. Because of this, the Shepherd's Chapel is not Christian.
"Note: I have received conflicting information on this issue of Jesus' resurrection in regard to the Shepherd's Chapel. Therefore, I will revise this paper if I discover that the Shepherd's Chapel affirms Christ's physical resurrection. However, the fact that I have discovered conflicting information on this issue is very problematic. The Shepherd's Chapel should be very clear on the issue of the resurrection since it is a vital Christian doctrine. Its statement of faith says that Jesus rose from the dead, but does not tell us what it means by that statement."
Via an email, I have been pointed to an audio clip of Mr. Murray speaking on Christ's resurrection. It is found at http://khyron_4.tripod.com/PMurray/Resurrection.html. I transcribed the clip of Mr. Murray speaking to the best of my ability. It is as follows:

"Much like I, I gave you an example of when we came by the resurrection in chapter two of this great book. There's some idiot on the net, O how I dislike the Net, claims that I teach that Christ wasn't bodily resurrected. Never in my life have I said such a thing. Don't worry, the students will take care of him. They know he is a liar and a gossiper, because he does not speak truth."
I am happy to hear from Murray that he denies teaching that "Christ wasn't bodily resurrected." I would love to hear him teach that Jesus rose from the dead in the same body He died in, but perhaps I am too hopeful. Nevertheless, it seems that Murray is not denying the physical resurrection of Christ.

I would like to point out the rather insulting manner and tone that Mr. Murray conveys in his "teaching." It is unfortunate that so many of his followers have the same tone. Please note how he accuses the person on the net (whoever that is) of being a liar. The problem is that a person can be mistaken about a point and not be lying. To lie is to willingly mislead. Is Murray then stating that this person is purposely being deceptive? Such an accusation should not be made by a person who is motivated and guided by the Lord Jesus. I, for one, have never purposely misrepresented anyone on my site. Nevertheless, Murray would do well to memorize 1 Tim. 1:5,

"But the goal of our instruction is love from a pure heart and a good conscience and a sincere faith."
Shepherd's Chapel denies the Trinity

The next problematic issue with this church is its denial of the Trinity. The Bible teaches that there is one God in three persons: Father, the Son, and the Holy Spirit. The Shepherd's Chapel teaches modalism, the idea that God is one person who took different forms or modes. The Christian church has long condemned modalism as contrary to sound biblical theology.

The Shepherd's Chapel is at best a very aberrant Christian church and, at worst, a cult. Is denial of the Trinity enough to make a group non-Christian? Yes it is. If Murray continues to deny the Trinity, that God is three distinct persons -- Father, Son, and Holy Spirit, then this would cast great doubt upon Murray as a proper Bible teacher.

Modalism has been condemned by the Christian church as heresy.

Dispensational Distinctions – the principle of rightly dividing the Word

Dispensational distinctions – the principle of rightly dividing the word

Dispensationalism is a hermeneutical system that comes from the word meaning stewardship. Distinguishing dispensations is a Biblical hermeneutic interpretation of the whole history of man. By using a consistent literal interpretation it organizes the differences where God acted with mankind and employed different activities that changed. A literal interpretation also takes into account figurative language, symbols and patterns. This all makes a large difference when one interprets prophecy. Because these all relate to a literal fulfillment.

There are different types of dispensational views. Some break it down to two dispensations, making the distinction of the law covenant and the new covenant. However, there are more than two covenants, some see as many as seven. C.I. Scofield, of the Scofield Bible, (along with other dispensational teachers), have taught this.

There are numerous changes through the ages; certainly the introduction of the gospel reveals a change in dispensations, from law to grace. While many point to Darby as an originator, this concept was employed by some in the early church and developed into a systematic theology as were many other portions and topics of the Scripture.

There are those who vehemently oppose dispensationalism pointing out that not until the 1800s was it taught John Darby, founder of the Plymouth Brethren movement. While he and others may have introduced some new facets to this, even the Ante-Nicene Fathers, the early church pastors and apologists had some similar divisions that modern dispensationalists hold.

The Bible speaks of Adam to Abraham, from Abraham to Moses, from Moses to Christ, and from Christ to the tribulation that will lead mankind into the Millennium and afterwards an eternal state.

Without understanding the different Covenants one cannot see distinct dispensations, this is essential in rightly dividing the Word of Truth (II Timothy 2:15), or one can come to the conclusion of the church being Israel, or the church always existing.

The word times, ages is aion in Greek, in Eph. 1:10 “ that in the dispensation of the fullness of the times He might gather together in one all things in Christ, both which are in heaven and which are on earth-- in Him.”

Eph. 3:2 “if indeed you have heard of the dispensation of the grace of God which was given to me for you”

The word for dispensation in Greek is oikonomia; meaning an administration (of a household or estate); specifically, a (religious) “economy”:

Thayer’s the management of a household or of household affairs

a) specifically, the management, oversight, administration, of other's property

b) the office of a manager or overseer, stewardship

c) administration, dispensation

Dispensation- Gr. oikonomia, means “the management of household affairs.” the mystery of the gospel would become known in this last dispensation, it was not known before.

God the Father is the Dispenser of the Gospel benefits that comes by Christ the Son and through the Holy Spirit to those who are believers put in the body, the Church.

1. The coming of Jesus at the first advent, “in the fullness of time,” was one of these “times.”

2. The descent of the Holy Spirit, when “Pentecost was fully come” (Acts 2:1) is another.

3. The conversion of the Jews at the end of the tribulation, “when the times of the Gentiles are fulfilled.”

4. The second coming of Christ, the “restitution of all things,” the millennial kingdom. The messianic age begins with the king physically present on earth to rule the nations.

4. The new heaven and earth, finishes “the dispensation of the fullness of times.” in Eph 2:7 “The ends of the ages' (1 Cor. 10:11); “the times to come.” Before the new order of things.

We have a Bible word for “AGE.” The Bible refers to “ages past” (Eph. 3:5), “ages to come” (Eph. 2:7), and “all ages” (Eph. 3:21) all in the same letter by Paul.

Another word is ‘TIME.” also in Eph. 1:10 -- “the fulness of times...” The word times can have various meanings, one of its meanings is of a period of time during which God is working out His purposes, sometimes it separated by new command or covenants. The Bible speaks of the “times of the Gentiles” (Lk. 21:24), the “times of the restitution of all things” (Acts 3:21), and “this present time” (Rom. 11:5).

In Acts 1:7 we find the phrase “the times,” referring to God’s plan. These are also called “the seasons.” God’s great calendar which was expressed in the Feast days. These periods of time are where God is working out His eternal purposes toward fulfillment. These periods in the Bible are called “dispensations,” “ages,” “times.” Some are general some are more specific.

Whether one sees this many dispensations, they have to concede there are at least three where God dealt with man differently.

1) The Garden of Eden. Pre Mosaic - without the Mosaic law, (Jn.1:17): This dispensation, is a time of innocence when man did not know of sin. We have no time measurement for this, it could have been months or years, we know that Adam lived to 930 after he sinned. We do not know the age of when he failed the test by the temptation that came to Eve by the Serpent.

After sin Mankind was outside the garden and reproduced under sin. The people of God did not have circumcision, the Sabbath or Mosaic laws i.e. or the priesthood. They did have the moral law which continued –instilled in them as the image of God man was created in.

From the fall of Adam’s fall to the Flood (Genesis 4-8; 1,600 years). There was no law, but there were prophets sent by God, such as Abel, Enoch, and Noah. God left man to grow his sinfulness. Man corrupted the earth and had to be destroyed in the flood, with only Noah and his family being saved to continue the human race. This period lasted roughly.

At this period God changed the food from (Gen.1:29, 2:9). After the judgment by the flood we read that God said: “Every moving thing that lives shall be food for you. I have given you all things, even as the green herbs. “But you shall not eat flesh with its life, that is, its blood.”

Man went from being a strict vegetarian to adding meat to his diet of eating vegetables. But there were restrictions with eating the meat (Gen. 9:3-4).

After the Flood to the building of the Tower of Babel (Genesis 9-11, 400 years.) God gave Noah and his children new commandments. First, replenish the earth (Gen. 9:1). And He commanded them to put murderers to death (Gen. 9:5-6). He established a covenant in that He promised never to destroy the world with a flood (Gen. 9:8-17).

It is later when the Mosaic law is given that animals are put into two categories to eat “that you may distinguish between holy and unholy, and between unclean and clean” (Lev. 10:10). Prior to the flood mankind did not eat meat, after the flood mankind was given permission to eat meat. Early on animals were in two categories, clean and unclean for sacrifices. Later in the Mosaic covenant to make Israel a distinct people they were clean and unclean for food.

The time period from Abraham to the giving of the Law to Moses for the first time to mankind (Gen. 12-50, 430 years). During this period, God began building a nation through Abraham, Isaac, and Jacob. Abraham was given a covenant (Gen.12) the rite of circumcision and was used to build a nation that would be separate unto God, called Israel. Israel was made from the 12 sons of Jacob and brought into Egypt. Thus preparation for the giving of the law.

Moses was given 613 commandments, the Law to rule Israel as a separate nation among all other nations (1,500 years.) This was the single preparation for Christ (As Paul teaches in Gala. 2-3) Israel is brought into the land of promise that was told to Abraham. The law was given to reveal sin not to save men from sin. It foreshadows Christ by symbols, commands and types.

It is important to understand that men were never saved by keeping the law. Salvation has always been by grace through faith in God’s Word (Romans 4:1-8).

Man comes out from under Law to being in Christ (which will last until the end of the Church Age, do far nearly 2,000 years.) The church age officially begins with the book of Acts, by the Holy Spirit being sent and indwelling all believers, both Jews and Gentiles. God intention has been to call out people from the nations of the earth to be co rulers and reign under the Messiah in the Millennium period (1,000 years).

The Great Tribulation (Revelation 3-18) Man living under a false Messiah and God’s Judgment: This period will last seven years, where God prepares Israel to repent and anticipate the return of the true Messiah, Jesus Christ. Judgments are continually poured upon the world (liken to Egypts plagues). The judgments that fall on Israel will cause her to awaken from her sleep and spiritual blindness call on Christ to return (Zech 12:10), thus the whole nation will be saved together.

These are condensed explanations of specific time periods of God’s dealings with man we call dispensations.

The current administration we are living under, is a new covenant (not the law of Moses). It is in an age of Grace where God does not immediately judge people and nations but is holding off until the day of judgment (Acts 17:29;2 Pt.2:9). We are also allowed to eat any food we want now; there is no distinction of clean or unclean.

What we learn is that God does not change in His nature but He has given different commands to mankind throughout our history in dealing with mankind. These are all different economies. What we have is Adam and Eve: first in paradise (pre and post sin), then not permitted in the garden. Noah: capital punishment is now mandated (flood and covenant, new beginning). Abraham (people of Israel formed and another covenant and a promise of land). Moses (a Law Covenant, people of Israel established, land is lived in), they have the law, the priesthood and kings and judges as a theocracy. Jesus – the age of grace, though grace was throughout mankind’s history it now is the primary principle instead of judgment (reconciliation to the world is through Israel’s covenant Rom.11; the Gentiles and Jews become one body). This time of grace continues for men to repent until the Tribulation; where a time of judgment commences and ends with the Messiah’s return; and the renovation of the earth is established under the Messiahs rule.

Paul writes in Eph. 3:2 “if indeed you have heard of the dispensation of the grace of God which was given to me for you.”

(oikonomia- the management of a household or of household affairs

a) specifically, the management, oversight, administration, of other's property

b) the office of a manager or overseer, stewardship

c) administration, dispensation

The beginning of the church dispensation we see God’s dealing with Israel as a distinct entity – they were not replaced by the church, or are the church. Individual Jews believed in Christ and became members of the church, just as individual Gentiles believed and became part of the church. Israel stays separate and has a different prophetic future as a nation than the church.

“The times of the Gentiles” (Ezek 30:3; Lk. 21:24; Rom.11:25) between the first and second comings of Jesus. It takes place from the first generation until late in the last generation of the present dispensation we are now in.

Unfortunately certain positions in this system of theology hold to a belief that the supernatural ceased with the death of the first century apostles, known as cessationism. Not all hold to this rigid interpretation.

Before 1948 only dispensationalists believed Israel would be brought back into the same land because they took the Bible literally and understood its inevitability by the covenants. Some today still do not acknowledge this as having any significance.

Covenant theology, Kingdom now and Emerging Church advocates reject any kind of dispensational theology.

The common denominator they share is that they (many) confuse the church with Israel, and this is often done by interpreting prophecy allegorically. They still hold to the commission from Genesis 1 and Isaiah 2:4 and Matthew 5-7 but the covenant of grace which continues to the end of the age we are commanded to fulfill until He returns can be considered secondary to some (Matthew 28:19-20; Acts 1:8). They are more concerned with establishing a government or influences into the secular world.

Dispensationalism is seen as “escapology” because many people believe in building the kingdom on earth, something Jesus clearly said is not going to happen by the church but will ONLY take place at his second coming. When He returns, another age begins. This is why Jesus spoke of the end of the age, where man would rule over man by their governments. That it would culminate by a false messiah ruling over mankind temporarily deceiving the nations (Rev.13). The Millennium commences after Jesus is king over al the nations and judges the sheep and the goats (Mt.25, this a new dispensation that lasts 1,000 years according to the Bible.

During the Mosaic economy the Lord used Israel. The kingdom of God was unique to Israel (I Chronicles 28:4, 5). Israel (the Hebrews) became the corporate body through whom God worked during the Law Dispensation, carrying out His plans and purposes because they alone were given the law as a nation and people. But now God is calling out from among the Gentiles, the nations, a people for His name (Acts 15:13,14). This body is known as the body of Christ, or the Church. The present dispensation God's plan is “to make all men see what is the dispensation of the mystery which for ages hath been hid in God who created all things; to the intent that now unto the principalities and the powers in the heavenly places might be made known through the church the manifold wisdom of God, according to the eternal purpose which he purposed in Christ Jesus our Lord ...” (Eph. 3:9-11)

The Old Testament prophets did not speak of the dispensation of the Church Age in specifics. This dispensation of time we are in was a mystery to them; which means a truth which has not previously been revealed. Mark 4:11 Jesus spoke to his disciples, “To you it has been given to know the mystery of the kingdom of God; but to those who are outside, all things come in parables” (Matt. 13:11)

Paul, also addresses this mystery that is contained in the new covenant Rom. 11:25 “For I do not desire, brethren, that you should be ignorant of this mystery, lest you should be wise in your own opinion, that blindness in part has happened to Israel until the fullness of the Gentiles has come in.”

1 Cor. 2:7 “But we speak the wisdom of God in a mystery, the hidden wisdom which God ordained before the ages for our glory, (aion) 1) forever, an unbroken age, perpetuity of time, eternity 2) the worlds, the universe 3) a period of time, an age. This is about the gospel, that is to both Jews and Gentiles, it is of “the lamb slain from the foundation of the world” (Rev.13:8) God’s revealed plan to all.

Eph. 1:4 “just as He chose us in Him before the foundation of the world,” “Those written in the Lambs book of life will inherit the kingdom prepared for you from the foundation of the world: (Matt 25:34).

1 Peter 1:20: “He indeed was foreordained before the foundation of the world, but was manifest in these last times for you.” So we have an overall perspective but we also have it segmented, into different dispensations.

Heb. 9:26 “He …, once at the end of the ages, He has appeared to put away sin by the sacrifice of Himself.” This last dispensation ends the continual sacrifices and unites those who were given to do them under Moses and those who were not.

1 Cor. 10:11 “Now all these things happened to them as examples, and they were written for our admonition, on whom the ends of the ages have come.” Clearly Paul is distinguishing the different periods of time that are portioned out by God.

Age - Gr. aion - from the same as 104; properly, an age; by extension, perpetuity (also past); by implication, the world; specially (Jewish) a Messianic period (present or future):

Eph. 3:5 “which in other ages was not made known to the sons of men, as it has now been revealed by the Spirit to His holy apostles and prophets: so at a certain period of time this mystery was made known.”

The gospel is found in the Old Testament but it is hidden as a mystery until it was revealed by the apostles. We had to wait for Jesus to come and fulfill all the law and the prophecies to take us out from under the law and its penalties and put us in grace by establishing a new covenant and ending the old dispensation.

“And no man puts new wine into wineskins…” the whole Old Testament system, the Old Testament Covenant was not intended to be permanent. Gal.3:17-18, 22-25).

Eph. 3:9-10 “and to make all see what is the fellowship of the mystery, which from the beginning of the ages has been hidden in God who created all things through Jesus Christ; to the intent that now the manifold wisdom of God might be made known by the church to the principalities and powers in the heavenly places.”

Col. 1:26: “the mystery which has been hidden from ages and from generations, but now has been revealed to His saints.” The mystery being the gospel that saves people by the Messiah, both Jew and Gentile.

Jesus speaks of an end of the age, the age of grace (not law.) Matt 13:39: “the harvest is the end of the age, and the reapers are the angels.”

Matt 24:3 saying, “Tell us, when will these things be? And what will be the sign of Your coming, and of the end of the age?”

Eph 1:10: “that in the dispensation of the fullness of the times He might gather together in one all things in Christ, both which are in heaven and which are on earth-- in Him.”

For example in Heb 1:1-2 “God, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds.”

Various times Gr. polumeros - adverb from a compound of 4183 and 3313; in many portions, i.e. variously as to time and agency (piecemeal):

Clearly the writer is distinguishing over history the different ways God spoke and how He speaks to us today with the complete revelation through the person the new covenant is based on. God is managing mankind, later on the nation Israel, so we can understand the ages, different ages (time periods) in the way He has mankind relate to him as he continued the revelation of himself.

For the most part, all those that adhere to a dispensational view will make a distinction between Israel under the law and the church established under grace; two separate covenants. They will distinguish the different promises and not merge them or confuse them, not assign a new language that determines the church as the new Israel or a continuation of Israel as a generic assembly of saints. They see God's promise of the land to the physical descendents of Abraham, not to the church and they do not disregard or spiritualize the promises away from Israel and apply it to the church.

Dispensationalists recognize two distinct people, Gentiles and Jews, and distinguish Israel and the church. They also recognize a 3rd entity that was before Israel was established.

Dispensationalists believe all spiritual believers in Christ are the seed of Abraham but there is a natural physical seed of Abraham, direct descendents whom the land was promised to that has still not been fulfilled.

This is the age of grace that begins in Acts 2:1 until the Tribulation period. It is when the fullness of Gentiles happens, then Israel as a people will be saved. Clearly Paul had this in mind as he wrote The fullness of times as a future dispensation.

Non dispensationalists see the same people and ways from the Old Testament continuing in the new dispensation. Some see the content of the message as the same, however, the subject has changed, not the substance (faith).

The basis of salvation has always been through every age by faith, but the content of that faith was by animal sacrifices and then by the last Adam, the Son of God himself. It was always by blood but the animals only covered mans sin until the dispensation of grace came through Christ crucified once for all.

The second coming of Christ brings a “restitution of all things,” the millennial kingdom has the king physically present on earth. The Bible’s teaching on the kingdom as the beginning of a new dispensation, where everything on earth changes once the Messiah is present.

It is after the reign of 1,000 years the new heaven and earth finishes “the dispensation of the fullness of times.”

Eph. 2:7 “that in the ages to come He might show the exceeding riches of His grace in His kindness toward us in Christ Jesus.” Here are dispensations, for us to understand his grace in a greater way. We go from the lowest state man that was made in the image of God and fell, to a renewed man (the process of sanctification) to our exalted state of glorification, the conquering sin and death.

What does seem to be a great divide is that dispensationalists see the church in an apostasy at the end and only a remnant holding to the word, while others, non dispensationalists, believe in a worldwide revival before Christ returns or have the church ruling over the earth before He returns. This is a significant difference in eschatology. The only way this can be postulated is that the prophecies of the end have already occurred (preterism). Which certainly cannot make sense as we see the condition of the world and the church today. In other words our eyes being open, we being watchful will confirm which theology is more accurate. For prophecy must be fulfilled literally and to the points it was written or it has not been fulfilled

Dispensationalism teaches there is more to the New Testament than revealing or explaining the old. But there were new commands given, and the old Mosaic laws passed away while the new was established. That we are not under the law as believers but under grace (Rom.6:14) and the world to a retain extent is also under this grace until the time of judgment comes. There is a real literal Tribulation ahead and a physical kingdom on earth coming, not a spiritual one continuing since Pentecost.

To deny that the Bible mentions dispensation by both word and used with the covenants is to ignore the Scripture. How many dispensations there are can be discussed (this is determined by how the word is used) but to say there are none is to be willfully ignoring the scripture.

Five Solas

Five Solas
The Five Solas are five Latin phrases (or slogans) that emerged from the Protestant Reformation intended to summarize the Reformers' basic theological principles in contrast to certain teachings of the Roman Catholic Church of the day. "Sola" is Latin meaning "alone" or "only" and the corresponding phrases are:

Sola Fide, by faith alone.
Sola Scriptura, by Scripture alone.
Solus Christus, through Christ alone.
Sola Gratia, by grace alone.
Soli Deo Gloria, glory to God alone.

These phrases may be found individually expressed in the various writings of the 16th century Reformers, either explicitly or implicitly, but they are not found presented as a list per se. It is most likely the list of Solas came about later

The Protestant Reformation

"The Protestant Reformation was a major 16th century European movement aimed initially at reforming the beliefs and practices of the Roman Catholic Church. Its religious aspects were supplemented by ambitious political rulers who wanted to extend their power and control at the expense of the Church. The Reformation ended the unity imposed by medieval Christianity and, in the eyes of many historians, signaled the beginning of the modern era. A weakening of the old order was already under way in Northern Europe, as evidenced by the emergence of thriving new cities and a determined middle class.

"In 1517, in one of the signal events of western history, Martin Luther, a German Augustinian monk, posted 95 theses on a church door in the university town of Wittenberg. That act was common academic practice of the day and served as an invitation to debate. Luther's propositions challenged some portions of Roman Catholic doctrine and a number of specific practices.

"The movement quickly gained adherents in the German states, the Netherlands, Scandinavia, Scotland and portions of France. Support came from sincere religious reformers, while others manipulated the movement to gain control of valuable church property.

"The term Protestant was not initially applied to the reformers, but later was used to describe all groups protesting Roman Catholic orthodoxy." ^[1]^

As the hope of reforming the Roman church faded, the "protestants" were forced to separate from Roman Catholicism resulting in Lutheran churches in Germany, Scandinavia and some eastern European countries, the Reformed churches in Switzerland and the Netherlands, Presbyterian churches in Scotland, and the Anglican church in England, and other diverse elements all of which have evolved into the Protestant denominations of today.

Precursors to the Reformation
John Wycliffe
John Wycliffe (1330–84) attacked what he saw as corruptions within the church, including the sale of indulgences, pilgrimages, the excessive veneration of saints, and the low moral and intellectual standards of ordained priests.

Wycliffe also repudiated the doctrine of transubstantiation, held that the Bible was the sole standard of Christian doctrine, and argued that the authority of the Pope was not grounded in Scripture. Some of Wycliffe's early followers translated the Bible into English, while later followers, known as Lollards, held that the Bible was the sole authority and that Christians were called upon to interpret the Bible for themselves. The Lollards also argued against clerical celibacy, transubstantiation, mandatory oral confession, pilgrimages, and indulgences.

John Huss
John Huss (1369–1415) — A Bohemian priest, excommunicated in 1410, and burned at the stake for heresy in 1415. His death lead to the Hussite Wars in Bohemia. Huss followed Wycliffe's teachings closely, translating Wycliffe's Trialogus into Czechoslovakian, and modeling the first ten chapters of his own De Ecclesia after Wycliffe's writings. He believed in predestination, regarded the Bible as the ultimate religious authority, and argued that Christ, rather than any ecclesiastical official, is the true head of the church.

Prominent figures in the Reformation
Martin Luther
Martin Luther (1483–1546) — In 1517, nails his 95 Theses onto a Wittenberg Church door. These theses were Latin propositions opposing the manner in which indulgences (release from the temporal penalties for sin through the payment of money) were being sold in order to raise money for the building of Saint Peter's in Rome.

Huldreich Zwingli
Huldreich Zwingli (1484–1531) — Swiss theologian and leader of early Reformation movements in Switzerland. Vigorously denounces the sale of indulgences in 1518.

John Calvin
John Calvin (1509–64) — Calvin was a French theologian and reformer who fled religious persecution in France and settled in Geneva in 1536. He instituted a form of Church government in Geneva which has become known as the Presbyterian church. He insisted on reforms including: the congregational singing of the Psalms as part of church worship, the teaching of a catechism and confession of faith to children, and the enforcement of a strict moral discipline in the community by the pastors and members of the church. Geneva was, under Calvin, essentially a theocracy.

John Knox
John Knox (1513–1572) — An ardent disciple of Calvin, Knox established Calvinistic Protestantism as the national religion of Scotland. He left a powerful political legacy within the Calvinist or Reformed branch of Protestantism, a political legacy known as Presbyterianism.

Henry VIII
Henry VIII (1491–1547) — In 1533, Henry was excommunicated by the pope for marrying Anne Boleyn and having the archbishop of Canterbury sanction the divorce from his first wife, Catherine. In 1534, Henry had Parliament pass an act appointing the king and his successors supreme head of the Church of England, thus establishing an independent national Anglican church.

Theological Issues of the Reformation
The theology of the Reformers departed from the Roman Catholic Church primarily on the basis of three great principles:^[2]^

Sole authority of Scripture,
Justification by faith alone, and
Priesthood of the believer.
Sola Scriptura
Sola Scriptura (by Scripture alone) was one of the watchwords of the Reformation. This doctrine maintains that Scripture, as contained in the Bible, is the only authority for the Christian in matters of faith, life and conduct. The teachings and traditions of the church are to be completely subordinate to the Scriptures. Roman Catholicism, on the other hand, holds Scripture and Tradition to be of the same inspired Deposit of Faith.

Sola Fide
Sola Fide (by faith alone) was the other watchword of the Reformation. This doctrine maintains that we are justified before God (and thus saved) by faith alone, not by anything we do, not by anything the church does for us, and not by faith plus anything else. It was also recognized by the early Reformers that Sola Fide is not rightly understood until it is seen as anchored in the broader principle of Sola Gratia, by grace alone. Hence the Reformers were calling the church back to the basic teaching of Scripture where the apostle Paul states that we are "saved by grace through faith and that not of ourselves, it is the gift of God," Eph. 2:8.

Priesthood of all believers
The third great principle of the Reformation was the priesthood of all believers. The Scriptures teach that believers are a "holy priesthood," 1 Pet. 2:5. All believers are priests before God through our great high priest Jesus Christ. "There is one God and one mediator between God and man, the man Christ Jesus," 1 Tim. 2:5. As believers, we all have direct access to God through Christ, there is no necessity for an earthly mediator. The Roman Catholic and Eastern Orthodox concept of the priesthood was seen as having no warrant in Scripture, viewed as a perversion and mis-application of the Old Testament Aaronic or Levitical priesthood which was clearly fulfilled in Christ and done away with by the New Testament.

As a result of these principles, the Reformers rejected the authority of the Pope, the merit of good works, indulgences, the mediation of Mary and the Saints, all but the two sacraments instituted by Christ (Baptism and the Lord's Supper), the doctrine of transubstantiation, the mass as a sacrifice, purgatory, prayers for the dead, confessions to a priest, the use of Latin in the services, and all the paraphernalia that expressed these ideas.

Even though the Roman Catholic and Eastern Orthodox churches fall within Orthodoxy as most would define it, much of their teaching beyond the basic tenets is regarded as erroneous by conservative Protestants. In fact, they would say much of it is clearly to be regarded as false teaching which has perverted the gospel of God's grace in Jesus Christ. In general, evangelical Protestants see the Reformation as simply a call back to biblical Christianity.

Question: “Is partial preterism biblical? What do partial preterists believe?”

Question: “Is partial preterism biblical? What do partial preterists believe?”

Answer:Those who hold to “partial preterism” believe that the prophecies in Daniel, Matthew 24, and Revelation (with the exception of the last 2-3 chapters of Revelation) have already been fulfilled and were fulfilled no later than the first century A.D.

However, the partial preterist view does not have good biblical support. Those who hold this view do not interpret these Scripture passages/books in a normal sense, but rather interpret them allegorically. Scripture should be read in a normal sense, taking into account the historical setting, the grammar, and the context of the Scripture in order to determine the meaning that the Lord intended.

As an example, those who hold this view would say thatDaniel 9:26-27refers to Christ rather than to the antichrist/beast who will appear in Revelation (for the beast, see 11:7 and chapters 13 thru 17, with 13 being quite extensive). InDaniel 9:24-27, Daniel is given a message from God by Gabriel (9:21) concerning Daniel’s people, Israel. Daniel is told that God had decreed 70 weeks for his people, the Israelites, and that these 70 weeks were to 1) finish transgression; 2) make an end of sin; 3) make atonement for iniquity; 4) bring in everlasting righteousness; 5) seal up vision and prophecy; and 6) anoint the most holy place. It must be stressed that this is for Israel. Note also that the word for “weeks” (70 weeks) is literally the word for “seven” (Hebrew heptad), not “week.” What it says is that seventy sevens have been decreed. This seventy 7’s is understood to be years (70 times 7 = 490 years).

PerDaniel 9:25-26,62plus 7 of these weeks (69 times 7=483 years) passed and ended with the crucifixion of Christ (Messiah will be “cut off,” v.26), with 1 week (7 years) left to finish God’s decree.

Verse 26 also says, “The people of the prince who is to come will destroy the city and the sanctuary.” This speaks of the Roman Empire destroying Jerusalem and the temple, which occurred in A.D. 70. It should be noted that the prince was yet to come; only the people of the prince were the ones who destroyed Jerusalem. This also tells us that the antichrist/beast will come from a future revived Roman Empire.

Verse 27 tells us more about this future world ruler. It says that this prince will make a covenant with many for one week (the 70th week=7 years). Halfway through these seven years, he will put a stop to sacrifice and grain offering. This indicates that temple worship will be revived by Israel in the latter time, and he will put a stop to it. The last two phrases in verse 27 are what Christ referred to inMatthew 24:15. Christ called this future ruler the “abomination of desolation.” FromDaniel 9:27,Matthew 24:15, and Revelation 13, we discover that this ruler will set himself in the future temple, proclaiming himself to be God, and demanding that the world worship him.Revelation 13:5also confirms that it will happen at the midpoint of the seven-year tribulation period, for it says that he will be given authority for 42 months which equals 3 1/2 years.

Those who hold to partial preterism twist that which is recorded inDaniel 9:26-27, saying that it refers to Christ, not to the antichrist/beast. A normal reading ofDaniel 9:24-27, Matthew 24, and Revelation 13 will clear up a lot of the confusion.

Those who hold to partial preterism also do not read Matthew 24 in a normal sense. Christ spoke of the destruction of the temple in A.D. 70 (24:2). But much of what He spoke of did not occur in A.D. 70. Note that Daniel foretold that “the people of the prince to come” would destroy the temple and Jerusalem. Christ speaks not of the people, but of the prince to come, the “abomination of desolation.” Christ describes that future time as one of “great distress, unequaled from the beginning of the world until now—and never to be equaled again. If those days had not been cut short, no one would survive, but for the sake of the elect those days will be shortened” (Matthew 24:21-22). Christ also says, “Immediately after the distress of those days the sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken. At that time the sign of the Son of Man will appear in the sky, and all the nations of the earth will mourn. They will see the Son of Man coming on the clouds of the sky, with power and great glory” (Matthew 24:29-30).

With respect to those last verses, in order for the events ofMatthew 24:15-30to have already occurred, Christ would have returned bodily in A.D. 70—He did not. The partial preterist believes that this does not refer to a bodily return of Christ, but rather an appearing of His judgment. This is not what a normal reading of the text would lead anyone to believe.

The partial preterist also appeals toMatthew 24:34where it speaks of “this generation.” They say that Christ was referring to those living at the time He spoke the words recorded in that passage. Christ was not referring to the people of that day but to the generation or people who would be witnesses to the events recorded inMatthew 24:15-31. That generation will be those who are witnesses to Christ’s bodily return (v. 29-30).

The partial preterist viewpoint is unbiblical due to its inconsistent hermeneutics, subjective interpretation, and allegorization of many biblical prophecies that are best understood literally. While partial preterism is an attempt to explain difficult prophecies in Scripture, it causes far more problem than it solves.

"What is free grace? What is Free Grace Theology?"

Question: "What is free grace? What is Free Grace Theology?"

Answer: Free Grace Theology is essentially a view of soteriology grown from more traditional Baptist roots. It was systematized by theologians such as Dr.’s Charles Ryrie and Zane Hodges in the 1980s, mainly as a response to its antithesis, Lordship Theology or Lordship Salvation, which has its roots in Reformed theology. Today, Free Grace is still going strong, supported by such Christian voices as Tony Evans, Erwin Lutzer, Bruce Wilkinson, Dallas Theological Seminary, and the Grace Evangelical Society.

The basic teaching of Free Grace Theology is that responding to the “call to believe” in Jesus Christ through faith alone is all that is necessary to receive eternal life. This basic, simple belief brings assurance of “entering” the kingdom of God. Then, if a person further responds to the “call to follow” Jesus, he becomes a disciple and undergoes sanctification. The follower of Christ has the opportunity to “inherit” the kingdom of God, which includes receiving particular rewards based on works accomplished for God on earth.

Free Grace theologians point to a number of passages to validate their distinction between having saving faith and following Christ, mainly from the Gospel of John and the Pauline Epistles. For instance, Jesus’ explanation to the woman at the well of how to receive salvation—that she simply ask Him for it (John 4:10)—is compared to Jesus’ words to the disciples a few minutes later—that they must “do the will of him who sent me” (John 4:34).

Other verses in John’s Gospel mention the act of belief as the sole requirement for salvation, including John 3:16 and John 5:24. And John 6:47 says, “The one who believes has eternal life.” The fact that works lead to rewards in heaven may be seen in passages such as Matthew 5:1–15; 1 Corinthians 3:11–15; and Hebrews 10:32–36, particularly verse 36, which reads, “For you have need of endurance, so that when you have done the will of God you may receive what is promised.”

Many Reformed theologians are appalled by the assertions of Free Grace theologians, accusing them of “easy believism” or even antinomianism. Antinomianism is the heretical belief that a Christian is under no law whatsoever, whether biblical or moral, and thus may do whatever he pleases. The fact of the matter is that Free Grace Theology can make it easier to arrive at antinomianism. However, Free Grace teaching is not antinomian per se. Free Grace theologians consider their position more biblical than Lordship Salvation, which they consider to be a works-based theology. According to Free Grace theologians, Lordship Salvation holds that saving faith includes inherently the “act” of accomplishing radical internal change leading to good works.

This leads to the Free Grace emphasis on assurance of salvation, again based on the basic promises in John’s Gospel, that belief is all that is necessary for salvation. To the Free Grace theologian, this is a simple, cut-and-dried issue—if you believe, you are saved. For the Lordship Salvation camp, assurance of salvation comes through the observation of change in the professing believer, i.e., that he is accomplishing good works. Each camp views the other as possibly leading to heresy.

Although Free Grace Theology and Lordship Salvation are terms that have developed only recently, they represent concerns that have been around since the beginning of the church. At the end of the day, there is no question about the basic salvation of those who hold either view—which is ironic, since their disagreement is about salvation! Both views are within the limits of orthodoxy. Still, this does not mean it’s an insignificant discussion. One’s beliefs in this matter can change his view of himself, God, and salvation a great deal.

What is the difference between the Kingdom of God and the Kingdom of heaven?

What is the difference between the Kingdom of God and the Kingdom of heaven?

The Kingdom of God is “God’s rule.” It has two aspects there is a Spiritual Kingdom which are made up of those who have experienced the new birth by the Holy Spirit, and there is a literal physical kingdom that will come to earth. God’s rule is seen through his Theocratic Kingdom over the nation Israel. This Theocratic Kingdom will one day rule over all the earth known as the Messianic Kingdom- the Millennial reign of Christ.

John the Baptist proclaimed the kingdom of God to be at hand before Jesus was revealed, Jesus offered the same kingdom to the Jewish people throughout His ministry, which they rejected in Matthew 12.

Jesus taught to pray for the kingdom: Mt. 6:10: “Your kingdom come. Your will be done on earth as it is in heaven.” God’s will is always present in heaven and we are to pray that his authority will be exercised on earth in the same manner. One day when Jesus returns the kingdom will be established and this will be commonplace.

The terms kingdom of God and kingdom of heaven are synonymous. It is seen in the parallel accounts of Mark 4 and Luke 8. John uses the term only twice to describe hpw one is to enter it. John 3:3, 5 Jesus answered and said to him, "Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God."V.5Jesus answered, "Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God.”

Both Mark and Luke use the term “kingdom of God,” not the “kingdom of heaven.” Matthew used the term the kingdom of heaven when writing his Gospel to the Jews. He uses the term the kingdom of God 6 times). These are not two different kingdoms, the terms “kingdom of God” and “kingdom of heaven” are used interchangeably in the gospel accounts. The “kingdom of God” is used over 60 times throughout the New Testament.

Matthew avoids using the term “God,” which was reserved, to be used in the their synagogues and religious meetings. The Jews in place of saying, “God,” would substitute the phrase, “the name.” Matthew, writing his gospel to Jews and aware of their culture, used the term “kingdom of heaven” instead so it would be acceptable, not offensive to his Jewish readers.

The kingdom of God and the Kingdom of heaven are used interchangeably in the gospels. It is only Matthew that substitutes the kingdom of heaven for the kingdom of God. He does use the kingdom of God mostly as an admonishment or warning. He uses the phrase “kingdom of heaven” over 30 times.

Ex: Mt.21:42-43 Jesus said to them, "Have you never read in the Scriptures: 'The stone which the builders rejected has become the chief cornerstone. This was the Lord's doing, and it is marvelous in our eyes'? "Therefore I say to you, the kingdom of God will be taken from you and given to a nation bearing the fruits of it.

Other comparisons of parallel statements

Mt, 10:7 "And as you go, preach, saying, 'The kingdom of heaven is at hand.'

Mt. 3:1-2 “In those days John the Baptist came preaching in the wilderness of Judea,

and saying, "Repent, for the kingdom of heaven is at hand!"

Mark 1:14-15 Now after John was put in prison, Jesus came to Galilee, preaching the gospel of the kingdom of God, and saying, "The time is fulfilled, and the kingdom of God is at hand. Repent, and believe in the gospel."

Matt 13:24 Another parable He put forth to them, saying: "The kingdom of heaven is like a man who sowed good seed in his field”

Mark 4:26 And He said, "The kingdom of God is as if a man should scatter seed on the ground”

Matt 19:23 “Then Jesus said to His disciples, "Assuredly, I say to you that it is hard for a rich man to enter the kingdom of heaven.”

Mark 10:23 “Then Jesus looked around and said to His disciples, "How hard it is for those who have riches to enter the kingdom of God!" (Luke 18:24).

Mt. 19:14 But Jesus said, "Let the little children come to Me, and do not forbid them; for of such is the kingdom of heaven."

Mk. 10:14 “But when Jesus saw it, He was greatly displeased and said to them, "Let the little children come to Me, and do not forbid them; for of such is the kingdom of God.”

In the Mt.13 account of the parables he speaks of the kingdom of heaven is like

Matt 13:31 Another parable He put forth to them, saying: "The kingdom of heaven is like a mustard seed, which a man took and sowed in his field,

Mark 4:30 Then He said, "To what shall we liken the kingdom of God? Or with what parable shall we picture it?