With all of the different religions, how can I know which one is correct?

[Patriot]

How was the gospel preserved during the Middle Ages?

Question: "How was the gospel preserved during the Middle Ages?"

Answer: Throughout the centuries, God has preserved His Word and has raised up men and women for the task. Even during the Middle Ages, sometimes called the “Dark Ages” because of a perceived lack of knowledge during that time, the truth of the gospel was available. It is true that the Roman Catholic Church and the Holy Roman Empire were at the height of their power and a common-language Bible was being suppressed; however, even then, God’s people were active. God’s hand is never “shortened that it cannot save” (Isaiah 59:1). His truth was marching on.

The Church had already survived much persecution under various Roman Emperors, including the Great Persecution under Diocletian between AD 303 and 313. Constantine put an end to the persecution after he became Emperor, and Christianity was eventually made the state religion of Rome.

As Rome began consolidating its power over the Church, there were dissenters who refused to acknowledge the bishop of Rome as their head. One such dissenter was the North African Bishop Donatus, who stood against Rome’s understanding of the sacraments and infant baptism. The Donatists were condemned by the churches in Europe, but they continued to be a light for the gospel of grace in the days of Constantine. Other men who fought for truth against early heresies were Bishops Alexander and Athanasius. Later, the gospel began to be preached as far away as Ireland (from AD 432) by Patrick. The Bible was also translated into Latin, and the gospel spread throughout Europe.

The Middle Ages, which lasted from about the 5th to the 15th century, was dominated in Europe by the Holy Roman Empire. This was the time of the Crusades, the Great Schism, the Inquisition, and the iron rule of the Roman Catholic Church. Throughout this difficult time, God still had witnesses to the truth.

When infant baptism was introduced by the Church of Rome, various churches dissented and denounced the practice. In the 11th and 12th centuries, the Petrobrusians rejected infant baptism. They became known as Anabaptists. They re-baptised believers who had been baptized as infants, maintaining that baptism is only valid if it was a conscious act of faith by the believer. The Anabaptists survived intense persecution and still exist today. From the Anabaptists the English Baptists came to prominence in the mid-1600s.

A group called the Waldensians was started in 1170 in Lyons, France, by a wealthy man named Valdes (Peter Waldo). He valued poverty as the basis for Christian life and the necessity for all Christians to preach the gospel. The Waldensians continued to expand but became increasingly estranged from the Roman Church over their doctrine, and in 1184 a papal bull was issued against them. Other reform groups existing before the Protestant Reformation were the Novatians, the Albigenses, the Petrobrussians, the Paulicians, the Cathari, the Paterines, the Lollards, and more.

Long before Martin Luther posted his 95 Theses on the door of the Castle Church in Wittenberg in 1517, there were men who had stood up for reform and the true gospel. Among them were John Wycliffe, an English theologian and Oxford professor who was condemned as a heretic in 1415 for teaching that the common people should have access to the Bible; Jan Hus, a priest from Bohemia who was burned at the stake in 1415 for his opposition to the Church of Rome; and Girolamo Savonarola, an Italian friar who was hanged and burned in 1498.

During the 16th century, other godly men stood in opposition to the Church of Rome—Jakob Hutter (founder of the Hutterites), John Knox of Scotland, William Tyndale (martyred for translating the New Testament into English), John Calvin of France, Ulrich Zwingli of Switzerland, and the English reformers Cranmer, Latimer, and Ridley (all burned at the stake).

God has had a faithful remnant in every age. In the time before the Flood, Noah found grace in God’s eyes. During the time of the judges, there were still faithful men like Gideon, Barak, and Boaz and faithful women like Hannah, Deborah, and Ruth. During the reign of Ahab and Jezebel, there were seven thousand people who stood firm against Baal worship (1 Kings 19:18). Just as God raised up faithful men and women in biblical times in the outworking of His divine plan, so He raised up faithful men and women during the Middle Ages. They were all sinners, flawed and imperfect characters, but God took what was weak and imperfect and turned them to His glory. Those faithful Christians were used by God “to contend earnestly for the faith that was once for all delivered to the saints” (Jude 1:3). In spite of all the conflicts, schisms, and bloodshed that accompanied the growth of the Church up to and beyond the Reformation, the gospel message has been preserved.

Recommended Resource: Christianity Through the Centuries by Earle Cairns

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[Patriot]

What does the Bible say about rioting?

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Question: "What does the Bible say about rioting?"

Answer: A riot is a violent, noisy disturbance of the peace by a crowd. Riots usually result in property damage and injuries to people. We are seeing an increasing number of riots across the world, fueled by everything from race to religion. Sometimes a peaceful gathering can turn into a riot when something triggers strong emotion among the majority of attendees. Often those who are rioting believe themselves in the right as they passionately express their opinions en masse. But are they right? Does the Bible say anything about rioting?

The Bible mentions a few riots, none of them favorably. Paul was the victim of rioters on several occasions (2 Corinthians 6:5; Acts 17:5; 19:23–41). In each case, jealousy and deception were at the heart of the riot. It was the hate-filled agenda of the instigators that fired up the townspeople, many of whom were not even sure of the issues at stake. The fact that most of the Ephesian rioters “did not even know why they were there” says volumes about the mob mentality (Acts 19:32).

The most infamous riot in the Bible occurred during Jesus’ trial before Pilate. The governor had found no fault in Him (Luke 23:4; John 19:4). However, the chief scribes and religious leaders were determined to kill Jesus, so they stirred up the crowd (Matthew 27:20; Mark 15:11). Here we have a clue as to the nature of most riots. Many of those in the crowd had seen Jesus’ miracles, heard Him teaching in their synagogues, and may have even been healed by Him. Yet, under the influence of impassioned leaders, they quickly turned against Him. The same people who had shouted “Hosanna! Hosanna!” only days before (Mark 11:9–10) now shouted, “Crucify Him!” (Mark 15:13–14)

Most riots begin with an instigator, someone with an agenda. Riots may appear to be spontaneous outbursts of unified outrage, but closer investigation usually reveals people behind the scenes stirring up the passions of the crowd. Those who expect to benefit from the riot may use inflammatory speech, exaggerated details, and the cooperation of a few colleagues to make the riot seem spontaneous. In other words, those who incite riots today use the same tactics that the scribes and Pharisees used in Jesus’ day.

People caught up in the fervor of the moment don’t realize they are being used. They have been manipulated into believing they are making a righteous point by pillaging and indiscriminately destroying the property of others. Social pressure is a powerful motivator, and when everyone around us is inflamed with fury, shouting opinions and slogans and demanding “change,” it is easy to be swept along with the crowd. It would be interesting to know how many of those who demanded Jesus’ crucifixion later regretted it when passions cooled. We have one glimpse into a possible change of heart in Luke 23:47. A centurion who had helped with Jesus’ crucifixion suddenly realized what he had done and said, “Surely this was a righteous man!”

Rioting is a form of lawlessness, which the Bible condemns (1 John 3:4). Even if the rioters are seeking to advance a just cause, they are going about it in a sinful way. As the city clerk of Ephesus reminded the rioters in his city, “The courts are open and there are proconsuls. . . . If there is anything further you want to bring up, it must be settled in a legal assembly” (Acts 19:38–39). To be lawless is to consider oneself an exception to the law or to act as though there were no law. The lawless think rules don’t apply to them, and they become a law unto themselves. That’s what happens in a riot. Even normally law-abiding people can become inflamed with fury and self-righteousness and decide that their cause is worth breaking legal, moral, and ethical laws. They may destroy property, hinder transportation, harm innocent bystanders, and tie up law enforcement personnel who could be spending their time on more worthy pursuits. Rioters place themselves and their leaders above the law, and that is sin (Romans 13:1–2). Anger, especially when motivated by vengeance or spread by self-seeking rabble-rousers, is never a trustworthy guide (James 1:20). Those who allow themselves to be controlled by it may become foolish participants in ungodly riots.

Recommended Resource: I Choose Peace: Raw Stories of Real People Finding Contentment and Happiness by Doug Bender

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What does the Bible say about rioting? | GotQuestions.org
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•Jul 25, 2020

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What does the Bible say about rioting, looting, and protesting? Is protesting a sin? As a Christian, when is it ok to join protests and riots like the Minneapolis riots and protests, the George Floyd riots and protests, and the Coronavirus protest and riots? In this video, Pastor Nelson with Bible Munch answers the question, “What does the Bible say about rioting?”. *** Check out, Bible Munch! https://www.youtube.com/BibleMunch

 

[Patriot]

What were the Inquisitions?

Question: "What were the Inquisitions?"

Answer: The Inquisitions were judicial institutions or tribunals that were established by the Roman Catholic Church in order to seek out, try, and sentence people that the Roman Catholic Church believed to be guilty of heresy. The purpose of the inquisitions was to secure and maintain religious and doctrinal unity in the Roman Catholic Church and throughout the Holy Roman Empire, through either the conversion or persecution of alleged heretics. Historians generally distinguish the Inquisitions based on four different time frames and areas that they took place in. These are the Medieval or Episcopal Inquisition, the Spanish Inquisition, the Portuguese Inquisition, and the Roman Inquisition.

Prior to the founding of the Roman Catholic Church and the establishment of their version of Christianity as the official state religion of the Roman Empire in the 4th century, the punishment for heresy among Christians was usually excommunication from the church. However, with the marriage of church and state that arose in the 4th century, people that the Roman Catholic Church considered to be heretics also came to be considered as enemies of the state and were subject to many forms of extreme punishment, including death. It wasn’t until the 12th century that official Inquisitions were organized and sanctioned by the Roman Catholic Church to officially deal with what they saw as a rise in organized heretical groups within the Holy Roman Empire.

The first of the Inquisitions is known as the Medieval or Episcopal Inquisition and refers to the various tribunals that started around 1184. It includes the Episcopal Inquisition (1184-1230) and the Papal Inquisition (1230), which arose in response to large popular movements in Europe that were considered to be heretical by the Roman Catholic Church. It was during this time (1231) that Pope Gregory IX shifted the power to punish heretics away from the local bishops and put the inquisitors under the special jurisdiction and authority of the papacy. He also established severe penalties for those found guilty of committing heresy, and his decree set forth new guidelines for investigating and punishing heresy in the Holy Roman Empire. Generally, when an Inquisition was set up to investigate heresy in a particular area of the Holy Roman Empire, the Pope would appoint two inquisitors, each of which had equal authority in the Inquisition or tribunal. Because these inquisitors had the power to investigate and excommunicate even princes, they wielded enormous power and influence in the Holy Roman Empire.

While some of the inquisitors had reputations as being men of justice and mercy, others were known to subject people to cruel and unusual punishment, including many different kinds of torture, which is what the Inquisitions are generally remembered for. Because they could imprison suspects that they thought were lying, some inquisitors used torture as an attempt to get them to admit what the inquisitor wanted to hear. In 1252 Pope Innocent IV officially sanctioned torture as a way of extracting the “truth” from suspects. Prior to that time, this type of extreme punishment was foreign to church tradition and practice. During the Spanish Inquisition alone, as many as 2,000 people were burned at the stake within one decade after the Inquisition began.

The next major Inquisition period is known as the Spanish Inquisition. It was set up by King Ferdinand and Queen Isabella of Spain in 1478 with the approval of Pope Sixtus IV. Unlike the previous Inquisition, it was completely under royal authority and was staffed by secular clergy. It mainly focused on Jews who had professed to be converts to Roman Catholicism but who were suspected of having continued to practice Judaism. Later on, with the spread of Protestantism into Spain, the Inquisition would also begin to persecute Protestants who broke away from the Roman Catholic Church. However, after the decline in religious disputes in the 17th century, the Spanish Inquisition essentially became more like a secret police that would investigate and retaliate against internal threats to the Spanish authorities. The Spanish Inquisition is probably the most infamous for its torture and the number of people executed as a result of it. Over the course of its history, the Spanish Inquisition tried more than 341,000 people, of whom about 32,000 were executed.

Another important period is known as the Portuguese Inquisition and was established in Portugal in 1536 by the king of Portugal, João III, and operated much like the more famous Spanish Inquisition. Later, in 1560, in India and other parts of the Portuguese Empire in Asia, the Goa Inquisition was set up in the Indian city of Goa to deal with converts from Hinduism who were suspected of continuing to practice or hold to some Hindu beliefs.

The last period is known as the Roman Inquisition, and it was established in 1542 when Pope Paul III established the Holy Office as the final court of appeals in all trials of heresy. This group was made up of cardinals and other officials whose task was to maintain and defend the doctrines of the Roman Catholic Church. This group played an important role in the Counter-Reformation, and it was also this body that condemned Galileo for “grave suspicion of heresy” and banned all of his works in 1633 for teaching that the earth and other planets orbited the sun. In 1965, Pope Paul VI reorganized the Holy Office and renamed it as the Congregation for the Doctrine of the Faith, and it remains in effect today.

Recommended Resource: Christianity Through the Centuries by Earle Cairns

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[Patriot]

What is the definition of heresy?

Question: "What is the definition of heresy?"

Answer: When we hear the word heresy, we might conjure up images of medieval torture chambers and heresy trials. There was a period of church history that certainly included those things. If we are not history buffs or religious scholars, we might know that heresy is a bad thing, but still be rather foggy on the details. So, what exactly is heresy, and what does the Bible have to say about it?

A basic definition of heresy, according to Merriam-Webster’s Collegiate Dictionary, is “adherence to a religious opinion contrary to church dogma.” A second definition is “dissent or deviation from a dominant theory, opinion, or practice.” That’s a good starting point for us. These definitions identify two key elements: a dominant position and a contrary position. With regards to religion, any belief or practice that goes against the official position of the church is considered heretical.

Heresy has existed in every age, but during the 12th century, the Catholic Church took unprecedented action against it. As the power of the Catholic Church increased in Europe, dissenting voices of other Christian groups became more troublesome. Pope Alexander III (1162–63) encouraged informers, so the church could discover evidence of heresy. In 1184 Pope Lucius III issued a decree that a convicted heretic was to be handed over to secular authorities for punishment. Over the next several decades, the church increased the severity of punishment for heresy, ultimately making it a capital offense under Pope Gregory IX. During this time, the Dominicans became the principle agents of the Inquisition, a special court given authority to judge intentions as well as actions. When heresy was suspected in a village, an inquisitor was sent to preach a sermon calling for the villagers to come forward with reports of heresy. This was a “general inquisition” that included a period of grace for anyone who would confess. This was followed by a “special inquisition” that might include coercion, false witnesses, and torture to obtain a “confession.” Those identified as heretics were then ordered to do penance, which might consist of mandatory church attendance, pilgrimage to a shrine, loss of property, or imprisonment. Heretics who refused to repent were sentenced to death. The Inquisition continued in most areas of Europe until the 15th century.

Obviously, the gauge for “heretical” teaching varies according to the established orthodoxy of the day. Any group or individual who differs from another group can technically be called heretical. In Acts 24:14, Christians are called heretics by the Jews. The “heretics” of the Middle Ages were only heretical in that they disagreed with the Catholic Church, not because they held unbiblical doctrines. The Spanish Inquisition executed over 14,000 people, many of them for simply possessing a Bible. Thus, biblically speaking, it was the established church itself that was heretical during the Middle Ages.

Regarding biblical Christianity, what is heresy? Second Peter 2:1 says, “There will be false teachers among you, who will secretly bring in destructive heresies, even denying the Master who bought them, bringing upon themselves swift destruction.” From this verse, we see that heresy is anything that denies the teaching of Jesus. In 1 Corinthians 11:19, Paul takes the church to task for having heresies among them—heresies that led to schisms in the body. These verses touch on both aspects of what constitutes heresy in the church: denying the doctrines God has given, and dividing the body He has created. Both of these are dangerous, destructive actions that are soundly rebuked by Scripture. See also 1 John 4:1-6; 1 Timothy 1:3-6; 2 Timothy 1:13-14; and Jude 1.

How does the Bible deal with heresy? Titus 3:10 says, “A man that is an heretic after the first and second admonition reject” (KJV). Other translations say “divisive person,” “factious man,” and “person who stirs up division.” When a person in the church departs from biblical teaching, the correct response is to, first, try to correct him, but if he refuses to listen after two warnings, have nothing more to do with him. Excommunication is implied. The truth of Christ will unify believers (John 17:22-23), but heresy, by its very nature, cannot peacefully co-exist with the truth.

Of course, not every disagreement in the church is heresy. Having a different opinion is not wrong, but when the opinion is divisive or maintained in defiance of clear biblical teaching, it becomes heretical. The apostles themselves disagreed at times (see Acts 15:36-41), and Peter once had to be rebuked for divisive and legalistic behavior (Galatians 2:11-14). But, praise the Lord, through an attitude of humility and submission to the God of truth, the apostles worked through their disagreements and set an example for us.

How do we guard against heresy? Philippians 2:2-3 is a good starting point: “Complete my joy by being of the same mind, having the same love, being in full accord and of one mind. Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves.” As we submit ourselves to the authority of God’s Word and deal with one another in love and respect, divisions and heresies will be diminished.

Recommended Resource: Basic Theology by Charles Ryrie

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[Patriot]

Is it wrong for a Christian to have a dream catcher?

Question: "Is it wrong for a Christian to have a dream catcher?"

Answer: Dream catchers have long been a part of Native American religion, lore, and art, originating with the Ojibwe, or Chippewa, and the Lakota, a confederation of seven Sioux tribes. Dream catchers are webbed and beaded circles hung with feathers from the base of the circle. As one might suspect, the purpose of a dream catcher is to catch dreams—that is, to trap bad or evil dreams and channel good dreams to the sleeper. Dream catchers are usually placed in a window or above the bed, allowing the good dreams to drip down the feathers onto the sleeper below.

Essentially, a dream catcher is intended to manipulate the spirit world. Some people believe in the efficacy of dream catchers. Others are unsure but are superstitious enough to keep one in the bedroom. Still others see dream catchers as part of a cultural history or a piece of art that looks good dangling from a rear-view mirror.

Knowing the background of dream catchers and their talisman-like use, many Christians want nothing to do with them. Is such concern warranted? A passage in 1 Corinthians 8 may be helpful. Paul is speaking to Christians living in an extremely pagan culture ruled by superstition, magic, and sacrifices, all done in the name of various idols. The sacrifices were a particular concern, for the meat sacrificed was then sold at market. Some Christians felt eating sacrificed meat was endorsing the sacrifice and therefore inappropriate for a Christian; others believed that, since they were not worshiping the idol themselves, it was not wrong.

Paul’s guidance was this: “There may be so-called gods in heaven or on earth—as indeed there are many “gods” and many “lords”—yet for us there is one God. . . . However, not all possess this knowledge. But some, through former association with idols, eat food as really offered to an idol, and their conscience, being weak, is defiled” (1 Corinthians 8:5–7). Ultimately, “food will not commend us to God. We are no worse off if we do not eat, and no better off if we do,” yet we must be careful “that this right of yours does not somehow become a stumbling block to the weak” (1 Corinthians 8:8, 9). Just as it was with meat associated with idolatry in the 1st century, so it is with superstitious objects in the 21st.

The Christian understands that false gods are nothing and that a dream catcher has no power in itself. The believer in Christ could easily see a dream catcher as nothing more than a craft or a cultural expression. However, before he buys a dream catcher and hangs it in the window, he should consider other people’s reactions to it. Will others see it as a charm to manipulate the spirit world? Will someone assume the one in possession of a dream catcher approves of Indian religions? Keeping a dream catcher is a matter of conscience; as long as it is not used as a good luck charm, it is innocent enough. But consideration must be given to those we seek to minister to.

Recommended Resource: The Quest Study Bible

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[Patriot]

What does it mean that salvation is by grace through faith?

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Question: "What does it mean that salvation is by grace through faith?"

Answer: Salvation by grace through faith is at the heart of the Christian religion. “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” (Ephesians 2:8–9). The statement has three parts— salvation, grace, and faith—and they are equally important. The three together constitute a basic tenet of Christianity.

The word salvation is defined as “the act of being delivered, redeemed, or rescued.” The Bible tells us that, since the fall of Adam and Eve in the Garden of Eden, each person is born in sin inherited from Adam: “Sin entered the world through one man, and death through sin, and in this way death came to all men, because all sinned” (Romans 5:12). Sin is what causes all of us to die. Sin separates us from God, and sin destines each person to eternal separation from Him in hell. What each of us needs is to be delivered from that fate. In other words, we need salvation from sin and its penalty.

How are we saved from sin? Most religions throughout history have taught that salvation is achieved by good works. Others teach that acts of contrition (saying we are sorry) along with living a moral life is the way to atone for our sin. Sorrow over sin is certainly valuable and necessary, but that alone will not save us from sin. We may repent of our sins, also valuable and necessary, and determine to never sin again, but salvation is not the result of good intentions. The road to hell, as the saying goes, is paved with good intentions. We may fill our lives with good works, but even one sin makes us a sinner in practice, and we are already sinners by nature. No matter how well-intentioned or “good” we may be, the fact is that we simply do not have the power or the goodness to overcome the sin nature we have inherited from Adam. We need something more powerful, and this is where grace comes in.

The grace of God is His undeserved favor bestowed on those He has called to salvation through His love (Ephesians 2:4–5). It is His grace that saves us from sin. We are “justified freely by his grace through the redemption that came by Christ Jesus” (Romans 3:24). Being justified, we are vindicated and determined to be sinless in the eyes of God. Our sin no longer separates us from Him and no longer sentences us to hell. Grace is not earned by any effort on our part; otherwise, it could not be called grace. Grace is free. If our good works earned salvation, then God would be obligated to pay us our due. But no one can earn heaven, and God’s blessings are not His obligation; they flow from His goodness and love. No matter how diligently we pursue works to earn God’s favor, we will fail. Our sin trips us up every time. “By the deeds of the law no flesh will be justified in His sight” (Romans 3:20, NKJV).

The means God has chosen to bestow His grace upon us is through faith. “Now faith is being sure of what we hope for and certain of what we do not see” (Hebrews 11:1). Salvation is obtained by faith in God’s Son, Jesus Christ, in what He has done—specifically, His death on the cross and His resurrection. But even faith is not something we generate on our own. Faith, as well as grace, is the gift of God (Ephesians 2:8). He bestows saving faith and saving grace upon us in order to redeem us from sin and deliver us from its consequences. So God saves us by His grace through the faith He gives us. Both grace and faith are gifts. “Salvation belongs to the LORD” (Psalm 3:8, ESV).

By grace, we receive the faith that enables us to believe that He has sent His Son, Jesus Christ, to die on the cross and provide the salvation we cannot achieve on our own. Jesus, as God in flesh, is the “author and perfecter of our faith” (Hebrews 12:2). Just like the author of a book creates it from scratch, Jesus Christ wrote the story of our redemption from beginning to end. “For he chose us in him before the creation of the world to be holy and blameless in his sight. In love he predestined us to be adopted as his sons through Jesus Christ, in accordance with his pleasure and will—to the praise of his glorious grace, which he has freely given us in the One he loves” (Ephesians 1:4–6). The Lord died for our sins and rose for our justification, and He forgives, freely and fully, those who accept His gift of grace in Christ—and that acceptance comes through faith. This is the meaning of salvation by grace through faith.

Recommended Resource: Faith Alone, The Doctrine of Justification: What the Reformers Taught...and Why It Still Matters by Thomas Schreiner

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[beensetfree]

Praise Him with Thanksgiving! And all the angels stood round about the throne, and about the elders and the four beasts, and fell before the throne on their faces, and worshipped God, Saying, Amen! Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever. Amen Revelation 7:11,12 KJV ______________ I will wash mine hands in innocency: so will I compass thine altar, O LORD: That I may publish with the voice of thanksgiving, and tell of all thy wondrous works. LORD, I have loved the habitation of thy house, and the place where thine honour dwelleth. Psalm 26:6-8 KJV ______________ But I am afflicted and in pain; May Your salvation, O God, set me securely on high. I will praise the name of God with song and magnify Him with thanksgiving. And it will please the LORD better than an ox Or a young bull with horns and hoofs. Psalm 69:29-31 NASB ______________ Thanks be unto God for his unspeakable gift: Jesus Christ, the only begotten Son of God is the object of our faith; the only faith that saves is faith in Him.

 

[beensetfree]

“All the rivers run into the sea; yet the sea is not full; unto the place from whence the rivers come, thither they return again.”

Ecclesiastes 1:7

Everything sublunary is on the move, time knows nothing of rest. The solid earth is a rolling ball, and the great sun himself a star obediently fulfilling its course around some greater luminary. Tides move the sea, winds stir the airy ocean, friction wears the rock: change and death rule everywhere. The sea is not a miser's storehouse for a wealth of waters, for as by one force the waters flow into it, by another they are lifted from it. Men are born but to die: everything is hurry, worry, and vexation of spirit.

Friend of the unchanging Jesus, what a joy it is to reflect upon thy changeless heritage; thy sea of bliss which will be for ever full, since God himself shall pour eternal rivers of pleasure into it. We seek an abiding city beyond the skies, and we shall not be disappointed. The passage before us may well teach us gratitude. Father Ocean is a great receiver, but he is a generous distributor. What the rivers bring him he returns to the earth in the form of clouds and rain. That man is out of joint with the universe who takes all but makes no return. To give to others is but sowing seed for ourselves. He who is so good a steward as to be willing to use his substance for his Lord, shall be entrusted with more.

Friend of Jesus, art thou rendering to him according to the benefit received? Much has been given thee, what is thy fruit? Hast thou done all? Canst thou not do more? To be selfish is to be wicked. Suppose the ocean gave up none of its watery treasure, it would bring ruin upon our race. God forbid that any of us should follow the ungenerous and destructive policy of living unto ourselves. Jesus pleased not himself. All fulness dwells in him, but of his fulness have all we received. O for Jesus’ spirit, that henceforth we may live not unto ourselves!

 

[beensetfree]

8 Ways to Be Less Selfish In Marriage


Marriage exposed a side of me that had never been so obvious: I am selfish. It’s still only thinly veiled, lurking right beneath the surface.

Here’s what I mean.
I couldn’t figure out why my favorite shower gel–which I have to drive all the way to the mall to buy– was disappearing at an alarming rate.Then I walked into the bathroom one day when my husband was in the shower.
I smelled my gel. It dawned on me; he’d been using my shower gel.
I waited by the shower door until he got out. Then, I laid into him. It wasn’t pretty.
“WHY ARE YOU USING MY SHOWER GEL?”

There’s nothing particularly special about the gel, except it’s mine. And, I didn’t want him “wasting” it on his body.
How pitiful is that? I wish I could say I responded in a more loving way.
The biggest thing marriage has taught me about myself is I’m selfish. Really selfish.
I can be selfish even when I think I’m being selfless. I wish I wasn’t. But I am.
I can get really nasty over the smallest thing (like shower gel).
Maybe you’ve never had a special little something you didn’t want your husband to use. Well, I have a lot.
Selfishness is one of the biggest threats to marriage. It destabilizes harmony and can take down a marriage fast.

Selfishness Extends Beyond Stuff
It extends beyond our stuff. It affects how we talk to each other, divide household chores, resolve conflicts, and even how we spend our time.
It will also hinder intimacy.
When my kids were little, I’d pretend to be asleep in the mornings, so my husband would get up and take care of them. Or, when he was watching them letting me to get a nap, instead of sleep, I’d lie in bed and read a book. Then quickly pretend to be asleep when I heard him approach our bedroom door. I’d also pretend to be asleep at night if I suspected he might want to be intimate.

I’m just being honest. Maybe you can relate.
Unfortunately, we all have the selfish gene. Two people trying to get their own way will never experience oneness in marriage.
I’ve learned I can respond in a kinder, gentler way. I know I can learn to be less selfish.

Steps to Overcoming Selfishness
But it requires effort on my part. I have to be willing to:
1. Give and take. I like taking. I’m not as keen on giving. I’ve had to learn to compromise. Once I got married, I had two people’s wants and desires to consider, not just my own.
2. Put my needs last. I had to be willing to put his needs ahead of my own. This is the exact opposite of what a selfish person does. And, it’s not natural. We’re designed to think of ourselves first. That’s our sin feature. It comes standard on all of us.
3. Avoid blaming. Selfishness makes you think anything that goes wrong is someone else’s fault.
4. I had to recognize selfishness in myself. It was easy to recognize it in him. I had to start questioning my own thoughts and feelings and admit when I was wrong. I had to ask myself, “Is this really the type of wife I want to be?” And the biggest question: Is this thing/issue bigger than our marriage?
5. I had to learn to listen to my husband instead of wanting to be heard. I had to learn to stop thinking about how I could get my own way or of what I was going to say next.
6. Imagine myself in your his shoes. I had to be willing to try to see things from his perspective. I had to look at situations from his point of view. How would I feel if the situation was reversed?
7. Take some time before responding. Just stop before pitching a fit about my shower gel (or anything else)
8. Pray. I can’t conquer selfishness alone. Because on my own, like all selfish people:

• I don’t like to compromise.
• I don’t want to put other’s people’s needs ahead of my own.
• I like being in control and having my own way.
• I think everything is about me.
• I don’t naturally think to put myself in my someone else’s shoes.
• I don’t like to share.

The only way I can overcome selfishness is to sincerely ask God to reveal it to me. And then commit to change.
Service is a great weapon against selfishness. When I acknowledged my selfishness, I began to see more ways I could serve my husband.
It’s a continual battle because we’re human. I wish I’d responded to the “shower gel” incident differently. But in the end, I realized –shower gel and any other material good–isn’t as important as my marriage.
The next time you feel your selfish side sneaking up, ask God to help you see the situation in a more loving way.
What adjustment can you make in your marriage to be less selfish?

 

[Patriot]

Are atheists more intelligent than believers?

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Question: "Are atheists more intelligent than believers?"

Answer: What is implicit in this question is that many atheists make public claims that they are the intelligentsia of society—and that they are too intelligent for any sort of belief in religion. It is true that many atheists are highly intelligent, and many are highly educated (intelligence and educational attainment not being synonymous). But are atheists correct in claiming that they are smarter than those who believe in God?

Atheist Richard Dawkins is more intelligent than many believers in certain areas, especially biology. He has achieved a higher educational level than many as well. Does this mean he is therefore more qualified to know if God actually exists? Of course not. The problem atheists have is not their level of intelligence; it is their struggle with sin. They have traded away the knowledge of God for the knowledge of this world.

The book of Proverbs is an entire book about how to be wise. Solomon begins the opening section of this book by identifying the first step to being a wise person: “The fear of the LORD is the beginning of knowledge” (Proverbs 1:7). Solomon clearly says that, for a person to truly gain knowledge, he must first acknowledge his need and possess reverence for the one true God. If a person is to gain wisdom, he must first be in a right relationship with God. The atheist starts in the wrong place and heads in the wrong direction.

Solomon finishes Proverbs 1:7 this way: “But fools despise wisdom and instruction.” So a wise person fears God (he has a respect for who God is and willingly submits to His authority). However, a fool despises wisdom. A foolish person does not acknowledge God’s authority over his life; therefore, he shuts himself off to truly gaining wisdom.

An atheist can be highly intelligent and very ignorant at the same time. He can have multiple academic degrees and yet be, by the Bible’s definition, a fool. Education is no measure of intelligence, and intelligence is no measure of spiritual condition. A man of the humblest intellect who nevertheless believes God’s promises is wise in what matters most. “Your commands are always with me and make me wiser than my enemies” (Psalm 119:98). There is a big difference between being intelligent enough to succeed in academia and being “wise for salvation” (2 Timothy 3:15). “The foolishness of God is wiser than human wisdom” (1 Corinthians 1:25).

The intelligence of this world is temporary and can only go so far. But the wisdom that comes from God is eternal and higher than the world’s intelligence (see James 3:13–18). The atheist, who does not have the Spirit of God, cannot discern spiritual truth and might naturally consider those who live by faith to be foolish, irrational, or less intelligent: “The person without the Spirit does not accept the things that come from the Spirit of God but considers them foolishness, and cannot understand them because they are discerned only through the Spirit” (1 Corinthians 2:14).

The problem is not that the atheist does not see enough evidence for God. The problem is that sin has so darkened his heart and mind that he refuses to accept the evidence of God right in front of him. The Bible teaches that sin is not just actions that go against God’s will but is the natural condition of every person due to the curse of Adam (Genesis 3). We come into this world as sinners. One of the effects of sin is spiritual blindness.

Atheists can be intelligent by the world’s standards, and they may proclaim their intelligence far and wide, but they are actually fools because they miss the most important fact of life: they are created by a sovereign God who lays claim to their lives. Paul says that the problem with sinful mankind is not that God has not revealed Himself clearly enough but that men suppress the truth: “Although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened. Although they claimed to be wise, they became fools” (Romans 1:21–22).

Atheists who claim to be more intelligent than believers in Christ are actually saying they do not want to believe in God. Sinful people love their sin. “Light has come into the world, but people loved darkness instead of light because their deeds were evil” (John 3:19).

Christianity is a reasonable faith, one that is based on historical facts and a plethora of evidence. Christians do not fear their faith being analyzed and critiqued and cross-examined by sincere seekers of truth; in fact, they welcome such investigation. Atheists can advance the haughty claim that they alone possess intelligence, but there are many Christian apologists, with credentials rivaling any atheist, who are quite willing to counter the claims of atheism and engage in constructive debate over the truth claims of the Bible.

Recommended Resource: Inside the Atheist Mind by Anthony DeStefano

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[Patriot]

If the Bible teaches gender equality, why has gender inequality always been the norm?

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Question: "If the Bible teaches gender equality, why has gender inequality always been the norm?"

Answer: Gender equality is a status in which both genders receive equal treatment and are not discriminated against due to gender. Under gender equality, both genders share the same civil rights, have the same access to social goods and opportunities, and bear the same obligations. The idea is that every person is given the same legal rights and regarded by society as being equals. Neither gender is valued less.

Whether there exists gender equality within a society can be difficult to judge. In many ways, no two people—regardless of gender—can be fully said to have equal opportunity and access to everything. One’s socio-economic status and geographical locale aside, there is the simple matter of genetics and natural ability. Can a 5'2" man really have the same opportunity to become a professional basketball player as can a 6'9" man? That being said, there have been and are many societies in which people of a certain gender, race, class, age, religion, etc., are discriminated against. If being strictly equal is an impossibility since we are not robots living in a non-diverse world, and since what constitutes a reasonable level of equality is rather subjective, how are we to address the issue of gender equality?

First, what is a biblical concept of gender equality? The Bible teaches that God created Adam out of the dust of the ground. He put Adam in the Garden of Eden to work it and commanded him not to eat of the tree of the knowledge of good and evil. God then said it was not good for Adam to be alone and that He would make a suitable helper. First, though, God had Adam name the animals. We surmise that, in watching the parade of animals, Adam saw that the animals each had another of their kind whereas he did not. There was not a suitable helper for Adam among the animals; there was none of his kind. God put Adam into a deep sleep and, out of Adam’s rib, formed Eve. God brought Eve to Adam, and “the man said, ‘This is now bone of my bones and flesh of my flesh; she shall be called “woman,” for she was taken out of man.’ That is why a man leaves his father and mother and is united to his wife, and they become one flesh. Adam and his wife were both naked, and they felt no shame” (Genesis 2:23–25). The Bible also provides a summary statement of mankind’s creation: “So God created mankind in his own image, in the image of God he created them; male and female he created them” (Genesis 1:27). God created both man and woman, and both are made in His image. This implies equality of worth.

The equal worth of men and women—and the equality of their spiritual need—is affirmed in Galatians 3:28–29: “There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus. If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise.” Salvation is offered for all people, regardless of race or gender or social status, and that salvation is offered through Jesus Christ alone (John 14:6; Acts 4:12). In the matter of salvation, there is true gender equality.

Some argue that the Bible does not, in fact, teach gender equality. In particular, several Old Testament passages regarding the treatment of women are disconcerting to modern ears. For example, Deuteronomy 22:28–29 and Exodus 22:16–17 seem to command that a victim of rape marry her attacker. But the reality of those verses is a bit more complex. These laws stipulate that a man who had sex with a single woman, essentially negating her opportunity for marriage, must pay the appropriate bride price and marry her. He was not permitted to ever divorce her, despite whatever legal allowances for divorce were found in other laws (Deuteronomy 24:1–4). Note also that the woman was not forced to marry the man; her father could refuse to give her in marriage, but the man would still pay the bride price. These laws were meant to punish the man who violated a virgin and to protect the woman from further exploitation.

Many of the laws in the Old Testament regarding the treatment of women had to do with protection of women living in a society in which they did not have as many rights or opportunities as men. Because societies are made up of people who sin, many social laws have to do with mitigating evil. The laws on divorce are an excellent example. In Matthew 19 Jesus explains to the Pharisees that God did not command divorce, but rather it was permitted “because your hearts were hard. But it was not this way from the beginning” (Matthew 19:8). Similarly, the Old Testament laws that seem to suggest a lesser status for women are better understood as legal provisions in a society in which women were already treated as lesser. It is not God who sees women and men as unequal in value, but humans who choose to mistreat one another.

Having established that men and women are of equal value in God’s eyes, we can say that they should be treated as being of equal value by one another. So why has this not been the case throughout history?

The simple answer is sin. When Adam and Eve sinned, there was a breakdown in humanity’s relationships: with God, with one another, and with creation. After their sin, Adam and Eve hid from God. When God asked them where they were and why they had hidden, Adam blamed Eve (and God, indirectly). Eve blamed the serpent. In Genesis 3:16, God told Eve, “Your desire will be for your husband, and he will rule over you.” Or, as the NLT translates it, “You will desire to control your husband, but he will rule over you.” Sin became part of human nature, and with sin came gender inequality and the battle of the sexes.

It is our sinfulness that causes us to be proud and selfish. It is sinfulness that causes us to fear, exclude, or mistreat those who are different from us. It is sinfulness that results in our unfair treatment of one another. In short, the root cause of gender inequality, in a meaningful sense of the term, is sin.

A point of clarification is in order. The Bible advocates for equal value and the worth of all humans. But it does not advocate for sameness. Men and women are given different, complementary roles in the family (Ephesians 5:21–33) and church (1 Timothy 2:12). Believers are given different spiritual gifts (1 Corinthians 12). But the fact that different people have different roles or different gifts is not a testament to inequality. Rather, it is a display of God’s wisdom and creative power. Psalm 139 pictures God knitting someone together in his mother’s womb and says that we are fearfully and wonderfully made. Ephesians 2:10 speaks of the good works God has prepared in advance for those who put their faith in Jesus. The genders are of equal value before God and both should be treated with dignity and respect.

Recommended Resource: What’s the Difference? Manhood and Womanhood Defined According to the Bible by John Piper

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[Patriot]

What is the biblical doctrine of illumination?

Question: "What is the biblical doctrine of illumination?"

Answer: Simply put, illumination in the spiritual sense is “turning on the light” of understanding in some area. Throughout the ages, people in every culture and religion have claimed some kind of revelation or enlightenment from God (whether true or not). When that enlightenment deals with new knowledge or future things, we call it prophecy. When that enlightenment deals with understanding and applying knowledge already given, we call it illumination. Regarding illumination of the latter type, the question arises, “How does God do it?”

The most basic level of enlightenment is the knowledge of sin, and without that knowledge, everything else is pointless. Psalm 18:28 says, “You, O LORD, keep my lamp burning; my God turns my darkness into light.” Psalm 119, which is the longest chapter in the Bible, is a song about God’s Word. In verse 130, it says “The unfolding of your words gives light; it gives understanding to the simple.” This verse establishes the basic method of God’s illumination. When God’s Word enters the heart of a person, it gives light and understanding to them. For this reason, we are repeatedly told to study the Word of God. Psalm 119:11 says “I have hidden your word in my heart that I might not sin against you.” Verses 98 and 99 say “Your commands make me wiser than my enemies, for they are ever with me. I have more insight than all my teachers, for I meditate on your statutes.”

Regular study of the Word of God will give direction and understanding in the issues of life. This is the first method of God’s illumination and the starting point for us all. In Psalm 119 we also find another type of God’s illumination. Verse 18 says, “Open my eyes that I may see wonderful things in your law.” These are not new revelations, but things which have been written and revealed long before, and just now understood by the reader (one of those “aha!” moments). Similarly, verse 73 says, “Your hands made me and formed me; give me understanding to learn your commands.” The plea is for personal understanding and application of God’s laws as they are studied by the individual. Fifteen times in this psalm, God is asked to teach or give understanding regarding His laws.

One passage that sometimes stirs controversy regarding illumination is John 14:26, “But the Counselor, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you.” Jesus was speaking to His disciples in the upper room, giving them last instructions before His death. This special group of men was to be responsible for spreading the good news of Jesus Christ to the whole world. They had spent three and a half years with Him, watching His miracles and hearing His teachings. They would relay those things to the rest of the world, and would need God’s special help remembering those things accurately. Jesus said that the Holy Spirit would teach them and remind them of what had been said, so they could give it to others (including the writing of the Gospels). This verse does not teach that the Spirit will do so with all believers (though there are other verses that speak of the Spirit’s illuminating work).

What is the Holy Spirit’s illuminating work in believers? Ephesians 1:17-18 tells us that the Spirit gives wisdom and revelation concerning Jesus Christ, and opens the eyes of understanding so we can know God’s purposes in our lives. In 1 Corinthians 2:10-13, God has revealed His plans for us by His Spirit, who teaches us spiritual things. The context here points to the Word of God as that which has been revealed. The Spirit of God will always point us to the Word of God for our instruction. As Jesus told His disciples in John 16:12-15, the Spirit simply repeats what the Father and the Son have already said. This repetition helps us remember and fully hear what God has already told us. Sometimes we have to hear things several times before we actually hear them. That’s where the Spirit comes in.

One thing that is sometimes overlooked in the discussion of illumination is the purpose of it. To hear some arguments, it would seem that the whole purpose of illumination is an accurate and academic understanding of God’s Word. There is no question that God desires us to accurately understand what He has given us. Words have meaning, and we must pay attention to the details in those words. If, however, we stop there, we simply have an academic understanding of facts or philosophies, which do no one any good.

Going back to Psalm 119, we find purpose statements connected with the illumination verses. “I will meditate on your wonders” (v. 27), “I will keep your law and obey it with all my heart” (v. 34), “that I may understand your statutes” (v. 125), “that I may live” (v. 144). The illumination always points to action. Why does God help us understand His Word? So we are able to live in its light. First John 1:6 challenges us, “If we claim to have fellowship with him yet walk in the darkness, we lie and do not live by the truth.” We could paraphrase it to say, “If we say we’ve been enlightened, but still walk in the dark, we lie about understanding God’s Word.” The Spirit of God, who enlightens us to hear and understand God’s Word, then takes that knowledge and guides us in living it. Romans 8:14 says “For as many as are led by the Spirit of God, they are the sons of God.” The illuminating and leading work of the Holy Spirit in our lives is a confirmation that we are indeed children of God.

Recommended Resource: The Quest Study Bible

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[Patriot]

What does the Bible say about seeking/granting asylum?

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Question: "What does the Bible say about seeking/granting asylum?"

Answer: A person seeking asylum is someone who appeals to a foreign country for protection because of the danger he or she faces in the home country. Asylum seekers, or asylees, must be able to prove that they have reasonable fear of persecution in their home country due to race, national origin, religion, political opinion, or membership in a social group. If they are in genuine danger, most free nations will grant them protection from arrest and/or extradition to their country of origin.

We should note that seeking asylum is not the same as illegally emigrating to a country. An illegal immigrant flees his or her own country for another, ignoring the laws governing entrance into the new country. An asylum seeker may or may not have entered a country legally.

There were asylum seekers of a different type in the Old Testament. God instructed the Levites to set apart six cities of refuge to which a person could flee in the event he had unintentionally killed someone (Exodus 21:13; Deuteronomy 19:2–13; Joshua 20:1–6). In a city of refuge, the accused killer could find asylum and live safely from anyone seeking vengeance until the case could go to trial. If the killing was found to be unintentional, asylum was granted within the city of refuge until the death of the high priest. As long as the asylee stayed in the city of refuge, he was safe (Numbers 35:24–28). After the death of the high priest, the asylee could leave the city of refuge and travel freely.

Asylum seekers should receive fairness and justice in light of the law. As individuals, we have clear biblical instructions on how to treat asylum seekers. The New Testament is replete with instructions to love others in both word and deed. For example, Galatians 6 talks about doing “good to all people, especially to those who belong to the family of believers” (Galatians 6:10). First John 3:18 says, “Dear children, let us not love with words or speech but with actions and in truth.” The way we treat those seeking asylum reflects our relationship with Jesus.

We can also look to the Old Testament for insight into God’s heart for asylum seekers, refugees, and immigrants. In Leviticus 19:33–34 God told the Israelites: “When a foreigner resides among you in your land, do not mistreat them. The foreigner residing among you must be treated as your native-born. Love them as yourself, for you were foreigners in Egypt. I am the Lord your God.” In Leviticus 19:9–10 God told the Israelites not to reap to the edges of their grain fields but to leave the gleanings for the poor and the foreigners.

Knowing all that God has done for us, we are to treat foreigners as our neighbors and to love them as we love ourselves. We who have received God’s love should share it with others. We should also be an example in the way we follow the law and respect law-makers. In fact, one way we can aid those who seek asylum is to help them navigate the laws and advocate on their behalf to obtain the needed permissions for legal residence.

Of course, spiritual asylum is found in Jesus. Just as the cities of refuge were a place of safety and rescue from danger, so Jesus is the refuge in whom sinners find safety and rescue from sin and death (Hebrews 6:18). We run to Christ to escape the danger we face from the condemnation of sin, from the wrath of God, and from an eternity in hell. Jesus provides safety to all who come to Him for refuge from sin and death.

Recommended Resource: Seeking Refuge: On the Shores of the Global Refugee Crisis by Bauman, Sorens, & Smeir

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[Patriot]

What is a mantra?

Question: "What is a mantra?"

Answer: The word mantra is used to describe any thoughts, utterances, songs, or other sequences of words or sounds that are supposed to have spiritual efficacy or magical power. A mantra is defined as “a tool of the mind that has a spiritual effect on a person’s will or emotional state of being.” A mantra can be a religious or sacred prayer or chant, but it can also be a spell or supernatural weapon. Mantras are not specific to any one system of thought or religion. Any utterance or thought that is believed powerful enough to affect either the inward state of a person’s soul or the world at large can be called a mantra.

Mantra is a Sanskrit word that consists of two parts: the root word man, which relates to thought, and the suffix -tra, which refers to tools or instruments. The word literally means “a tool of the mind” or “instrument of thought.” Some people say that a mantra is intellectually meaningless but has emotive power of communication, like a bird’s song. Others say that a mantra is by definition meaningful, being, as its etymology suggests, an instrument of the mind. However it is defined, a mantra has a numinous effect, that is, the recitation of the mantra creates a spiritual feeling in the practitioner.

The literal Chinese translation of the word mantra is “true words.” The idea is that truth has power. When one speaks something true, it is thought to help bring that truth into existence in a practical way. Many self-help books and gurus will suggest the repetition of mantras as a way to accept truths. For example, an overly conscientious person whose people-pleasing tendencies are causing her to ignore her own needs might repeat something like “I am not responsible for making other people happy.” By repeating such a statement, the mind can convince itself to accept the idea, leading to a change in behavior. A mantra can obviously be adjusted to fit a person’s culture, personal needs, and system of belief.

One problem with mantras is that their effect is only as good as the idea they express. Repetition does not equate to truth-telling. Repeat a lie often enough, and we begin to accept it as true. A person might choose the mantra “I know I can fly,” but repeating it won’t make much of a difference, no matter how much he flaps his arms, given the laws of gravity and aerodynamics.

The Bible does not support the idea that, by finding the right combination of words or musical tones, a person can create spiritual peace. Peace comes through faith in prayer (see Philippians 4:6–7). Also, Jesus strongly warned us against mantra-like chanting: “When you are praying, do not use meaningless repetition as the Gentiles do” (Matthew 6:7). Christians are advised to dwell on good, noble, beautiful things (Philippians 4:8), and the source of those things is God Himself. The mind that is fixed on God’s Spirit is a mind at peace (Romans 8:6; Isaiah 26:3).

Recommended Resource: The Quest Study Bible

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[Patriot]

Are there two different versions of Islam?

Every time there is an instance of Islamic terrorism, we hear debates about what Islam teaches. Many Muslims say that Islam is a peaceful religion and that anyone who commits violence in the name of Islam is following a perversion of Islam. On the other hand, radical Muslims declare that any Muslims who will not employ violence to further the cause of Islam are following a perversion of Islam. So, which side is correct?

A brief Islamic history lesson will help to properly understand the dichotomy. Note: the following is a condensed and likely over-simplified description of the events.

Muhammad, the founder of Islam, initially began preaching his message in the city of Mecca. In the beginning, Muhammad's message was one of peace. He wanted to convert Jews, Christians, and polytheists to his version of monotheism. His new revelations were not accepted, for the most part, by the populace. Muhammad gained a small following, but was eventually forced to flee from Mecca.

Muhammad fled to Medina, where again, his message was not well received. But, Muhammad steadily grew a devoted following. Once this following of first generation Muslims grew powerful, it turned to violence in order to achieve its goals. The previous message of peace was virtually discarded, and convert or die became the modus operandi. Muhammad and his followers took control of Medina, and then returned and conquered Mecca.

The Qur’an contains record of the revelations, primarily peaceful, that Muhammad received when he was in Mecca. The Qur’an also contains record of the revelations, often violent, that Muhammad received when he was in Medina. Some Islamic scholars argue that the violent verses must be interpreted in the context of the seventh century Middle Eastern culture and/or that they only advocate violence for defense or in response to severe persecution. Other Muslim scholars claim that the newer revelations from Medina supersede the older revelations from Mecca and that therefore the violent version of Islam is the true version.

So, which version of Islam is correct, Mecca Islam or Medina Islam? Who is correct about how to properly interpret the Qur’an, the peaceful Muslims or the violent Muslims? I don't know. I am not a Qur’anic scholar, nor will I ever be. I have tried to read the Qur’an, but got extremely frustrated with how it is organized. The Surahs (chapters) in the Qur’an are not organized chronologically, but by the longest Surah to the shortest Surah. It is very difficult to understand without knowing the context and background of each Surah. If Muslims ever produce a "study Qur’an" and/or a "chronological Qur’an," I might give it another try.

But, my inability to, or, more accurately, my lack of desire to understand the Qur’an is not the point. There are millions of Muslims who believe the Mecca/peaceful approach to be true Islam, and there are millions of Muslims who believe the Medina/violent approach to be true Islam. Apparently, both are plausible interpretations of the Qur’an, and therefore, valid versions of Islam. If significant numbers of Muslims either publicly or privately endorse the Medina version of Islam, it is not a perversion of Islam. Rather, it is a part of Islam. It is a result of Muhammad quickly abandoning his message of peace once he met some resistance.

I completely recognize that the majority of Muslims are peaceful, with no desire for violence and/or acts of terrorism. I also understand that there is far more about peace and submission to Allah in the Qur’an than there is about violence. But, the Qur’an does indeed teach violence. The Qur’an does contain verses that can, fairly easily, be employed to support terrorism.

I suppose if Christians only read the book of Judges, it could lead them to believe that violence was God’s way of accomplishing His will. Yes, the Old Testament contains a lot of violence. Yes, God commanded the Israelites to commit acts of warfare and violence in the Old Testament. But, the vast majority of Christians (aside from the ever present Judaizers) understand that the Old Testament is descriptive, in that we are to learn from it (1 Corinthians 10:6-11), but not prescriptive, in that it is not a message that Christians are to follow (Romans 10:4; Galatians 3:23-25; Ephesians 2:15). The New Testament nowhere instructs Christians to resort to violence. The kingdom of Christ is about salvation and spiritual transformation (Romans 12:1-2). His kingdom is not of this world (John 18:36; Luke 17:21).

The Qur’an is the opposite. It began as a message of peace, but quickly turned violent. Muhammad initially attempted to reason people into his peaceful version of monotheism. When that didn't work, he resorted to violence. Historically speaking, violence has always been a core aspect of Islam. It has virtually always been invading and oppressing. Islamic terrorism is simply Islam's violent tendencies applied to the modern easy availability of guns and explosives.

Which version of Islam is the perversion? Both. It does not matter which version of Islam is the true version of Islam. Both are perversions...of the truth. Islam is ultimately a false message about a false god taught by a false prophet.

While I would greatly prefer that all Muslims be of the Mecca/peaceful variety, in terms of eternity, it does not matter which version of Islam a Muslim follows. Islam is a false religion. I would much prefer all Muslims come to know Jesus.

Jesus declared, "I am the way, and the truth, and the life. No one comes to the Father except through me." (John 14:6)

S. Michael Houdmann

 

[Patriot]

What is Islamophobia?

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Question: "What is Islamophobia? What is an Islamophobe?"

Answer: Islamophobia, as commonly defined, is an irrational fear or hatred of the Islamic religion or of Muslims—a fear or hatred that manifests itself in discrimination. The term Islamophobe is often used to smear anyone who disagrees with any tenet of Islam or who acknowledges that an act of terror might have been perpetrated by Muslims. Such usage is unwarranted, as not everyone who disagrees with Islam or who sees the link between radical Islam and terrorism is an Islamophobe; however, true Islamophobia does exist in society. There are people who do have an “irrational fear of Muslims.” A symptom of Islamophobia could be assuming that all Muslims are terrorists, avoiding Muslims altogether, or treating suspected Muslims (even if they’re Sikhs or Hindus) rudely or with disdain. Although Christians worship a different God than Muslims, followers of Christ must treat all men with respect (1 Peter 2:17). Christians should never be guilty of “irrational fear”; thus, Christians should not be Islamophobic.

Romans 12:18 says, “If it is possible, as far as it depends on you, live at peace with everyone.” A person should never hate, fear, or treat with disdain any other person. Instead, all people, including Muslims, need to be treated with dignity, respect, and love because they are created in the image of God (Genesis 1:27). Islamophobia has no place in a Christian’s life.

God has given Christians a spirit of love, not of fear (2 Timothy 1:7), and “there is no fear in love. But perfect love drives out fear” (1 John 4:18). There is nothing loving about Islamophobia. Christians are to love their enemies (Luke 6:35) as well as their neighbors (Mark 12:31). In the final analysis, even the most radical Muslim is not the Christian’s enemy. The enemy is sin. The enemy is the false teaching of Islam and its presentation of a false Christ who never died or rose again. Out of love, a Christian should be concerned that sin and error will lead all people to death unless they repent and trust in Jesus. We have been given the ministry of reconciliation (2 Corinthians 5:18), and we should seek to reconcile Muslims to the one true God, through the preaching of the gospel.

To fight Islamophobia, one can try to find common ground with Muslims. Although Islam and Christianity are quite different, Islam admits some things about Christ that could be conversation-starters. The Quran states that Jesus was born of the virgin Mary and that He performed miracles. The Quran acknowledges that Jesus was taken bodily to heaven. These glimpses of truth can be a point of contact between a Christian and a Muslim. A Christian who tries to understand what a Muslim believes can build more respectful relationships leading to dialogue. When the opportunity arises for a Christian to share the gospel with a Muslim, he should share the truth in love (Ephesians 4:15). Irrational fear, hatred, or a knee-jerk discourtesy to Muslims only gets in the way of evangelism.

Christians should strive to build relationships with Muslims and show them the love of God. We can pray for Muslims. We can get to know them. We can invite them to dinner. We can meet needs practically when they arise. There are many opportunities to counter the world’s Islamophobia with love. Muslims and all other people need to see the love and truth of Jesus. They can see this when Christians live out what they believe.

Recommended Resource: Answering Islam: The Crescent in Light of the Cross by Norm Geisler

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What is the difference between Christianity and Islam?

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Question: "What is the difference between Christianity and Islam?"

Answer: While some similarities exist between Islam and Christianity (they are both monotheistic religions, for example), their differences are clear-cut, significant, and irreconcilable. For this article, we will survey four key areas: the founders of the two religions, the contrasting views of God, the sacred literature, and the means of salvation. We will see that Islam differs from Christianity in each of those four areas.

Islam and Christianity: Founders of the Religions

Islam was founded by an Arab merchant named Muhammed about AD 622. Muhammed claimed to have received a revelation from an angel of God, and, although he initially feared his revelation had come from Satan, Muhammed later claimed to be the last and greatest of all of God’s prophets. Muhammed had fifteen wives (although he limited other men to four wives apiece) and sanctioned the beating of wives (Sura 4:34). Muhammed was well known for spreading his new religion by force. He commanded, “Fight and slay the Pagans wherever you find them” (Sura 9:5), and he specified the proper way to execute an unbeliever was to cut his throat (Sura 47:4). Muhammed led raids against caravans to plunder their goods, broke oaths, ordered the murder of those who mocked him, and wiped out the last Jewish tribe in Medina—he killed all the men and enslaved the women and children. Interestingly, Muhammed acknowledged his own need to seek God’s forgiveness on occasion (Sura 40:55).

In stark contrast to the moral depravity of Muhammed, Jesus Christ was above reproach in every way (2 Corinthians 5:21). Jesus never married, He defended and honored women (John 8:1–11), and His law was “love one another” (John 13:34). Accordingly, Jesus never assassinated anyone, never beat a woman, never enslaved a child, never broke a promise, and never plundered a caravan. On the cross, when Jesus was mocked by those nearby, His response was, “Father, forgive them” (Luke 23:34).

Islam and Christianity: Views of God

Islam teaches that Allah, or God, is the sovereign Creator and Ruler of all that is. Muslims emphasize God’s absolute unity, which will admit of no division, and God’s will. In fact, the will of God is more basic to who He is than His love or mercy. God could choose not to be merciful, and He can choose not to love; thus, Allah’s mercy and love are not intrinsic to His nature but are choices He makes. More important than loving God—or even knowing Him—is submitting to His will. The word Islam means “submission.” According to Islam, God cannot be considered a “father” and He has no son. Allah does not love sinners (Surah 3:140).

Similar to Islam, Christianity teaches that God is the sovereign Creator and Ruler of all that is—but that is about where the similarity ends. Christians believe in one God who exists in three eternal, co-equal Persons (Father, Son, and Spirit) who share the same indivisible essence. According to Christianity, God loves because His very nature is love (1 John 4:8)—not just because He happens to choose to love. God’s essence includes the attribute of mercy, so divine displays of mercy are more than choices God makes; they are extensions of His character. God is knowable and desires a relationship with us based on love (Mark 12:30). Obeying God is important, but obedience without a relationship based on love is worthless (1 Corinthians 13:3). According to Christianity, God the Father has an eternal relationship with God the Son. God does love sinners (Romans 5:8).

Islam and Christianity: Sacred Literature

Islam holds that the Torah (the first five books of the Old Testament), the Psalms, and the Gospels were given by God—with this caveat: Jews and Christians have corrupted God’s Word and therefore Bibles cannot be fully trusted. Muslims believe that God’s final Word, the Qur’an, was miraculously given to Muhammed over a period of twenty-three years. The Qur’an, which is perfect and holy, is divided into 114 chapters called suras. In addition to the Qur’an, the Muslims have the Hadith, a collection of Muhammed’s sayings, opinions, and actions as reported by those close to him.

Biblical Christianity holds that the Old and New Testaments of the Bible are God’s inspired Word and the only authoritative rule of faith and practice. The Bible warns against adding to God’s Word (Revelation 22:18); Christians reject the Qur’an as an attempted addition to God’s Word and as a document that contradicts the Bible in many ways.

Islam and Christianity: Means of Salvation

Islam teaches a works-based salvation and in this way is similar to other man-made religions. A Muslim must keep the five pillars of Islam: he must confess the shahadah (“there is no God but Allah, and Muhammed is his prophet”); he must kneel in prayer toward Mecca five times a day; he must fast during the daylight hours one month of the year (Ramadan); he must give money to the poor; and he must make a pilgrimage to Mecca sometime in his lifetime. Islam teaches that the day of judgment will involve a person’s good and bad deeds being weighed in a balance—so the standard for judgment is one’s own actions (Surah 7:8-9; 21:47). The Qur’an forbids anyone from bearing another’s burden of sin (Surah 17:15; 35:18) and pointedly denies the death of Jesus (or Isa) on the cross (Surah 3:55; 4:157–158). If you will be saved, you must save yourself.

Christianity teaches a grace-based salvation. A person is saved by the grace (the undeserved blessing) of God, through faith in the death and resurrection of Jesus Christ (Ephesians 2:8–9; Romans 10:9–10). The standard for judgment is absolute perfection—the righteousness of Christ. No one can measure up to perfection (Romans 3:23), but God in His grace and mercy has given His Son as the substitute for our sin: “When you were dead in your sins . . . God made you alive with Christ. He forgave us all our sins, having canceled the charge of our legal indebtedness, which stood against us and condemned us; he has taken it away, nailing it to the cross” (Colossians 1:13–14). We cannot save ourselves, so we turn to Christ, our sinless Savior and the author and finisher of our faith (Hebrews 12:2).

Islam and Christianity, having different beliefs on essential doctrines such as God, Jesus, Scripture, and salvation, are irreconcilable. Both religions cannot be true. We believe that Jesus Christ, as presented in the Bible, is the true Son of God and Savior of mankind. “Grace and truth came through Jesus Christ” (John 1:17).

Recommended Resource: Answering Islam: The Crescent in Light of the Cross by Norm Geisler

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What does the Bible say about altruism?

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Question: "What does the Bible say about altruism?"

Answer: Altruism is an unselfish concern for the welfare of others. An altruistic person gives generously of time and resources for no personal gain, and often at personal risk. A major theme of the Bible is godly altruism. As far back as the Mosaic Law, the Bible records God’s desire that His people care for the widows, the orphans, and the poor in their communities (Deuteronomy 26:12; Psalm 68:5; Zechariah 27:10). In the New Testament, James 1:27 says, “Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world.”

Altruism is taught throughout Scriptures in a variety of ways. First, God commanded that His people “love your neighbor as yourself” (Leviticus 19:18, 34; Galatians 5:14). Then Jesus modeled altruism during His years on earth (Matthew 7:12; Mark 10:42–45; John 13:3–5). And the New Testament writers echoed that theme by urging Christians to “do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves; do not merely look out for your own personal interests, but also for the interests of others” (Philippians 2:3–4). Paul explained that Christians must “learn to devote themselves to doing what is good, in order to provide for urgent needs and not live unproductive lives” (Titus 3:14).

Tabitha (also called Dorcas) is an example of an altruistic person (Acts 9:36–39). This early Christian in Joppa spent her days helping the needy, and upon her death many people came forward to speak of all she’d done. They so grieved her untimely death that they called for Peter, who raised her from the dead (Acts 9:40–41). Jesus’ parable about the good Samaritan tells the story of altruism in action (Luke 10:25–37). The Samaritan had no personal agenda when he went out of his way to care for the wounded stranger. He received no benefit for his help and, in fact, bore the financial cost of doing good.

In public displays of charity, there is a fine line between true altruism and showmanship. Despite their attempts to give anonymously and privately, altruistic people are known for their good deeds and are usually greatly loved and respected. But that very response is a reward in itself, sometimes attracting emotionally needy people who wear themselves out trying to appear altruistic simply for the admiration it earns. Jesus rebuked the Pharisees for their open shows of piety when their hearts were filled with pride and greed (Matthew 6:3–5, 16, 18).

Altruism does not seek recognition or repayment. Even to our enemies, we are to give altruistically, “without expecting to get anything back” (Luke 6:35). Altruism avoids virtue signaling. It does not post a dozen photos of its good deeds on social media in order to evoke likes and comments. Altruism serves quietly and discreetly whether anyone else ever knows. Jesus said, “Be careful not to practice your righteousness in front of others to be seen by them. If you do, you will have no reward from your Father in heaven. So when you give to the needy, do not announce it with trumpets, as the hypocrites do in the synagogues and on the streets, to be honored by others. Truly I tell you, they have received their reward in full. But when you give to the needy, do not let your left hand know what your right hand is doing” (Matthew 6:1–3). It is good when others see our altruism and are inspired to do the same. But when our motives are selfish, we are not practicing true altruism.

The human heart is incapable of pure altruism because it is self-seeking and prideful by default (Jeremiah 17:9). While we can train ourselves to behave in altruistic ways, our motives are often unknown even to us. However, God sees our hearts and judges our deeds according to what He finds there. We are enabled to live unselfishly when our greatest aim is to please our heavenly Father. When the Holy Spirit controls us, we are drawn to altruistic acts out of love for the Lord (Galatians 2:20; Colossians 1:10). Even Jesus Himself stated that “the Son can do nothing by himself; he can do only what he sees his Father doing, because whatever the Father does the Son also does” (John 5:19; cf. 8:28–29). Altruism begins with God and is reflected in us when we mirror His goodness.

Recommended Resource: The Treasure Principle by Randy Alcorn

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What is the biblical perspective on domestic violence?

Question: "What is the biblical perspective on domestic violence?"

Answer: Domestic violence is narrowly defined as an act or threatened act of violence upon someone with whom the perpetrator is or has previously been in intimate relationship. The term domestic violence often brings to mind the concept of the “battered wife” or perhaps a married couple’s verbal argument escalating into physical assault. Domestic violence is also commonly linked to child abuse. Even if the children are not physically injured, watching or hearing a parent being abused can have severe psychological implications.

Domestic violence is about power and control. Though the term violence has physical connotations, domestic violence or abuse can occur in non-physical ways. For instance, abusers may manipulate their victims through emotional or economic means. Verbal abuse and sexual abuse are other forms. A person of any age, gender, socio-economic class, education level, or religion can be impacted by domestic violence.

Domestic abuse can be viewed in terms of a “cycle of violence.” Tension builds; the victim attempts to keep the abuser mollified; but, eventually, an incident occurs. The abuser apologizes and attempts to make it up to the victim, perhaps by promising it will never occur again or by lavishing the victim with gifts. Then comes a period of calm before the tension begins to build again. The stages of this cycle may take only minutes or may develop over years. Without intervention, the periods of “making up” and “calm” often disappear.

Domestic violence is in stark opposition to God’s plan for families. Genesis 1 and 2 depict marriage as a one-flesh, helping relationship. Ephesians 5:21 talks about mutual submission. Ephesians 5:22–24 explains a wife’s submissiveness to her husband, while verses 25–33 talk about a husband’s self-sacrificial love for his wife. First Peter 3:1–7 gives similar instructions. First Corinthians 7:4 says, “The wife does not have authority over her own body but yields it to her husband. In the same way, the husband does not have authority over his own body but yields it to his wife.” The two belong to one another and are called to love one another as Christ loved us. Marriage is an image of Christ and the Church. Domestic violence is a far cry from the character of Jesus.

Domestic violence involving children is also condemned by God. Psalm 127:3 says, “Children are a heritage from the Lord, offspring a reward from him.” God entrusts parents with children, and those parents are to lovingly care for them and train them up. Ephesians 6:4 says, “Fathers, do not exasperate your children; instead, bring them up in the training and instruction of the Lord” (see also Colossians 3:21). Children are to obey their parents (Ephesians 6:1–3), and discipline is important. But discipline is distinctly different from violence and abuse.

Following God involves serving others, not manipulating and controlling them. Jesus told His disciples, “Whoever wants to become great among you must be your servant, and whoever wants to be first must be your slave—just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many” (Matthew 20:26–28). His command to us is to “love one another” (John 13:34). Ephesians 5:1–2 says, “Follow God’s example, therefore, as dearly loved children and walk in the way of love, just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God.” Christians are called to sacrificially love others, especially those in their own families.

Those who are currently in a domestic violence situation should do everything possible to get out safely. Often, the most dangerous time for a victim of domestic violence is when she or he leaves. Contacting the police may be in order, or there may be other local resources available to help. In the United States, the National Domestic Violence Hotline can help with information and resources. Their number is 1-800-799-7233. They can also be found online at http://www.thehotline.org/ (NOTE: computer use can be monitored, so only visit these websites if the abuser has no way of tracking your online activity). When domestic violence is ongoing, safety is the first step.

Even after victims are physically safe and bodily wounds have healed, emotional and psychological scars run deep. Domestic violence can have severe spiritual implications as well. Victims may distrust God. Why would He allow such a thing to happen? Is He trustworthy? Does He really love me? Where was He when I was being abused? Walking through the healing process takes time. The emotional reaction to the situation must come. It is appropriate to express anger over the abuse. If we do not acknowledge the severity of the situation—the anger, the confusion, the hurt, the shame, etc.—we cannot heal from it. Too often, victims are prematurely hurried into forgiveness. Ultimately, forgiveness is the thing that will set a victim free. But true forgiveness cannot be extended if the scars of the abuse are not first acknowledged and dealt with. Victims of domestic violence will likely need the support of a well-trained Christian counselor to journey with them through the healing process.

We should not assume that abusers have no needs other than to stop abusing. There are likely unresolved issues that have led them to become abusive. If an abuser is willing to admit his or her culpability and desires help, there is hope. Again, Christian counseling can be of great value.

Each domestic violence story is different. The situations and people are so diverse that no one article can sufficiently handle the issue. However, generally speaking, marriage counseling is not an appropriate solution—at least not until all abuse has stopped, both parties have undergone individual counseling, and both parties desire reconciliation. The same would be true for family therapy. Children should never be put into an abusive situation or be expected to remain in one while an abuser learns godly parenting.

Domestic violence hurts the heart of God. He is not unmoved by its victims, nor has He abandoned them. His plan for human relationships—particularly those among family—is a beautiful depiction of who He is. Family is meant to reflect God’s love. It saddens Him when a home turns into a place of pain. God’s desire for those involved with domestic violence—both victims and abusers—is healing and wholeness.

Recommended Resource: No Place for Abuse: Biblical & Practical Resources to Counteract Domestic Violence by Catherine Clark Kroeger & Nancy Nason-Clark

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