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

[Patriot]

Why do some cultures practice female genital mutilation (FGM)?


ANSWER

Female genital mutilation (FGM), also called female circumcision, is the ritualistic removal of all or part of a girl’s genitalia for non-medical reasons. It is usually performed in infancy or early childhood as a rite of passage but is performed on teens and adult women as well. The practice is most common in the northern regions of Africa and in some countries in the Middle East and Asia, but it is illegal in many nations. Some sources report that over 90 percent of women over the age of 15 in countries such as Egypt, Somalia, and Sudan were mutilated as children. Other places where female genital mutilation is practiced include Ethiopia, The Gambia, Indonesia, Kenya, Malaysia, Mali, Nigeria, Sierra Leone, and Yemen.

Female genital mutilation differs greatly from the common practice of male circumcision, as female genital mutilation has no health benefits, is far more invasive, and causes later health and sexual problems. Female genital mutilation involves the cutting or removal of the labia and the removal of part or all of the clitoris, and it is often performed without anesthetic or antiseptic. The origins of this vicious practice are unclear, but archeologists have uncovered Egyptian mummies that appear to have been so mutilated. Ancient historical reports suggest that female genital mutilation was being inflicted on women as early as the fifth century BC.

In cultures where women are viewed as property or as inferior to men, female genital mutilation is considered a way to promote virginity and marital fidelity because it usually makes sexual intercourse extremely painful. Depending upon the extent of the mutilation, female genital mutilation can even render some young women unable to engage in marital relations or have a baby without a second cutting. Female genital mutilation is usually performed by an elderly family member, a birth attendant, or in some cases a healthcare provider. The healing process can take months, and many times the savage wounds never heal completely. In addition to the psychological trauma suffered by girls old enough to remember the event, female genital mutilation also commonly causes urinary problems, infections, menstrual difficulties, pain during intercourse, childbirth complications, and, in some cases, death.

In some cultures, religion may play a part in this ritual, but female genital mutilation does not have any direct religious ties. None of the world’s major religions promote it, including Christianity, Islam, and Buddhism. However, this barbaric act has become so deeply entrenched in many societies that those who dare question it are ostracized. In those cultures, female genital mutilation has become synonymous with purity, modesty, and beauty and is generally supported by both men and women. In some circles, a woman who has not undergone this procedure is considered dirty and unmarriable. Since women do not have many options other than marriage in those societies, female genital mutilation is thought by parents to be necessary in order to find husbands for their daughters.

The reasons for female genital mutilation are mainly cultural. Every culture has its own standards for acceptability and attractiveness. Tattoos and body piercing have become popular in America. Elongated necks are desirable in some areas of Thailand, while tiny feet were considered feminine in China until the practice of foot-binding was outlawed in 1912. Circumcision for males was instituted by God in Genesis 17:10–12 as a sign of the covenant God made with the Israelites. The difference between cultural body mutilations and God’s command for male circumcision was that the former harms the body while the latter protects it. There is no benefit whatsoever to any girl who undergoes female genital mutilation. Instead, it sets her up for a lifetime of sexual fears at best and an early death at worst.

Female genital mutilation is one example of human depravity and the lengths to which we will go to fit into our culture rather than follow the laws of God. Only when a nation or people group learns to honor and obey the living God do its cultural practices begin to honor life and benefit humanity. The ultimate solution for eradicating female genital mutilation forever is to spread the gospel and make disciples of every nation (Matthew 28:19). When hearts change, cultural practices change, and wickedness is seen for what it is (2 Corinthians 5:17).

RECOMMENDED RESOURCES
The Quest Study Bible

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[Patriot]

What is mythicism?


ANSWER

Mythicism is the belief that Jesus Christ never existed as a historical figure but was derived from a group of mythical gods and demigods from Greek and Roman times. Mythicism claims that, since certain supernatural powers or feats were described prior to the rise of Christianity, then Christians could have simply incorporated them into their new religion.

For example, a mythicist might believe that followers of Christ “borrowed” the powers ascribed to Asclepius, the Greek god of medicine (Jesus is called the Great Physician), fathered by the god Apollo and his mother, a mortal woman (Jesus is the Son of the Father and was born of a virgin). The symbol of Asclepius was a serpent wound around a staff, and Jesus compared Himself to a serpent that was lifted up in the desert by Moses as a foreshadowing of His being raised up on the cross (Numbers 21:9; John 3:14–15). Mythicists use these examples and others to defend their beliefs.

Mythicism denies that Jesus has come in the flesh and is from God. But the apostle John warns against the empty philosophies that deny the One who came to save mankind. Such denials are of the devil. “Beloved, do not believe every spirit, but test the spirits, whether they are of God; because many false prophets have gone out into the world. By this you know the Spirit of God: Every spirit that confesses that Jesus Christ has come in the flesh is of God, and every spirit that does not confess that Jesus Christ has come in the flesh is not of God” (1 John 4:1–3a).

The truth is that Jesus really did exist. The truth is that the Gospels are not copies of ancient mythologies. The claims of mythicism are totally false, and, like all lies, they are designed to catch the unsuspecting and shipwreck the faith of immature believers. The only sure way to recognize the lies is to be intimately familiar with the Truth. We do this by seeking truth in everything and comparing everything we hear with the Word of God, just as the Bereans did. “These were more fair-minded than those in Thessalonica, in that they received the word with all readiness, and searched the Scriptures daily to find out whether these things were so. Therefore many of them believed, and also not a few of the Greeks, prominent women as well as men” (Acts 17:11–12).

RECOMMENDED RESOURCES
I Don’t Have Enough Faith to be an Atheist by Norm Geisler and Frank Turek

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[Patriot]

What is Christology?


ANSWER

The word "Christology" comes from two Greek words meaning "Christ / Messiah" and "word" - which combine to mean "the study of Christ." Christology is the study of the Person and work of Jesus Christ. There are numerous important questions that Christology answers:

Who is Jesus Christ? Almost every major religion teaches that Jesus was a prophet, or a good teacher, or a godly man. The problem is, the Bible tells us that Jesus was infinitely more than a prophet, a good teacher, or a godly man.

Is Jesus God? Did Jesus ever claim to be God? Although Jesus never uttered the words “I am God,” He made many other statements that can’t be properly interpreted to mean anything else.

What is the hypostatic union? How can Jesus be both God and man at the same time? The Bible teaches that Jesus is both fully human and fully divine, that there is no mixture or dilution of either nature, and that He is one united Person, forever.

Why is the virgin birth so important? The virgin birth is a crucial biblical doctrine because it accounts for the circumvention of the transmission of the sin nature and allowed the eternal God to become a perfect man.
What does it mean that Jesus is the Son of God? Jesus is not God’s Son in the sense of how we think of a father/son relationship. God did not get married and have a son. Jesus is God’s Son in the sense that He is God made manifest in human form (John 1:1,14).

A Biblical understanding of Jesus Christ is crucial to our salvation. Many cults and world religions claim to believe in Jesus Christ. The problem is that they do not believe in the Jesus Christ presented in the Bible. That is why Christology is so important. It helps us to understand the significance of the deity of Christ. It demonstrates why Jesus is the atoning sacrifice for our sins. Christology teaches us that Jesus had to be man so that He could die - and had to be God so that His death would pay for our sins. It is perhaps the most important area of theology. Without a proper understanding of who Jesus Christ is and what He accomplished, all other areas of theology will be errant as well.

An in-depth study of Christology has incredible personal impact on the believer’s daily life. As we delve into the heart of Jesus, we begin to grasp the amazing concept that He, being fully Man and fully God, loves each of us with a never-ending love the extent of which is hard for us to imagine. The various titles and names of Christ in the Scriptures give insight into who He is and how He relates to us. He is our Good Shepherd, leading, protecting and caring for us as one of His own (John 10:11,14); He is the Light of the world, illuminating our pathway through a sometimes dark and uncertain world (John 8:12); He is the Prince of Peace (Isaiah 9:6), bringing tranquility into our tumultuous lives; and He is our Rock (1 Corinthians 10:4), the immovable and secure base who we can trust to keep us safe and secure in Him.

RECOMMENDED RESOURCES
God the Son Incarnate: The Doctrine of Christ by Stephen Wellum

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[Patriot]

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

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[Patriot]

How is Intelligent Design any different from belief in a Flying Spaghetti Monster?


ANSWER

In 2005, in protest of the Kansas State Board of Education’s decision to require the teaching of Intelligent Design in addition to Darwinian evolution, Bobby Henderson professed belief in a Flying Spaghetti Monster as the universe’s supernatural creator. Henderson then mockingly demanded that his belief that the Flying Spaghetti Monster (also known as the Spaghedeity) created the universe with a touch from his “noodly appendage.” With the motive of mocking the Intelligent Design Theory, Henderson wrote, “I think we can all look forward to the time when these three theories are given equal time in our science classrooms across the country, and eventually the world—one-third time for Intelligent Design, one-third time for Flying Spaghetti Monsterism, and one-third time for logical conjecture based on overwhelming observable evidence.”

From this beginning, Flying Spaghetti Monsterism has gained a sarcastic “cult” following, with its advocates calling themselves “Pastafarians.” None of the advocates of Pastafarianism genuinely believe in the existence of the Flying Spaghetti Monster. Rather, this mock-religion’s only intent is to argue against Intelligent Design being taught in schools as an alternative theory to Darwinian evolution. Pastafarians claim that, if Intelligent Design is taught in schools, then every conceivable theory of origins must be taught as well. This would obviously result in confusion and chaos.

So, do Pastafarians have a point? Does the idea of a Flying Spaghetti Monster illustrate how foolish it is to try to bring religion into the classroom? The answer is a resounding no. The entire concept that gave rise to Flying Spaghetti Monsterism/Pastafarianism is a faulty premise: that Intelligent Design Theory is necessarily the same thing as literal biblical creationism.

However, those who examine the writings of Intelligent Design advocates realize this is not the case. Granted, there are those who use Intelligent Design Theory to attempt to force six-day, young-earth creationism into science classrooms, but that is not what the Intelligent Design theory is at its core.

The Intelligent Design Theory—as the vast majority of its advocates understand and use it and as they are trying to get into the science classrooms—is the idea that biological life exhibits such extraordinary complexity that it could not have come to be entirely in a naturalistic vacuum. The more that science advances, the more obvious it becomes that the universe and the life within it could not be the result of completely random, unguided, and non-designed chance.

This understanding of the Intelligent Design Theory is clearly compatible with literal biblical creationism. However, it is not identical to biblical creationism. Nor does Intelligent Design necessarily lead to biblical creationism. In fact, Intelligent Design is no more an argument for biblical creationism than it is an argument for theistic evolution, directed panspermia, or any other non-naturalistic origin theory.

While the advocates of Flying Spaghetti Monsterism are entertaining, creative, and excellent at satire, the system fails in that it is an argument against only an extreme minority within the Intelligent Design movement. Pastafarianism does not apply to or in any way refute the core arguments of the Intelligent Design Theory. The question of which implication of the Intelligent Design Theory is correct is a subject far better suited to philosophy or theology classrooms than science classrooms. The Intelligent Design Theory itself, however, is a valid issue to be raised within the science classroom, due to naturalistic science’s failure to demonstrate how the universe and life within the universe came into existence without the intervention of an Intelligent Designer.

RECOMMENDED RESOURCES
Darwin’s Doubt: The Explosive Origin of Animal Life and the Case for Intelligent Design by Stephen

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[Patriot]

What does it mean that Jesus saves?​

ANSWER


“Jesus saves” is a popular slogan on bumper stickers, signs at athletic events, and even banners being pulled across the sky by small airplanes. Sadly, few who see the phrase “Jesus saves” truly and fully understand what it means. There is a tremendous amount of power and truth packed into those two words.

Jesus saves, but who is Jesus?
Most people understand that Jesus was a man who lived in Israel approximately 2,000 years ago. Virtually every religion in the world views Jesus as a good teacher and/or a prophet. And while those things are most definitely true of Jesus, they do not capture who Jesus truly is, nor do they explain how or why Jesus saves. Jesus is God in human form (John 1:1, 14). Jesus is God, come to Earth, as a true human being (1 John 4:2). God became a human being in the person of Jesus in order to save us. That brings up the next question: why do we need to be saved?

Jesus saves, but why do we need to be saved?
The Bible declares that every human being who has ever lived has sinned (Ecclesiastes 7:20; Romans 3:23). To sin is to do something, whether in thought, word, or deed, that contradicts God’s perfect and holy character. Because of our sin, we all deserve judgment from God (John 3:18, 36). God is perfectly just, so He cannot allow sin and evil to go unpunished. Since God is infinite and eternal, and since all sin is ultimately against God (Psalm 51:4), only an infinite and eternal punishment is sufficient. Eternal death is the only just punishment for sin. That is why we need to be saved.

Jesus saves, but how does He save?
Because we have sinned against an infinite God, either a finite person (us) must pay for our sins for an infinite amount of time, or an infinite Person (Jesus) must pay for our sins one time. There is no other option. Jesus saves us by dying in our place. In the person of Jesus Christ, God sacrificed Himself on our behalf, paying the infinite and eternal penalty only He could pay (2 Corinthians 5:21; 1 John 2:2). Jesus took the punishment that we deserve in order to save us from a horrible eternal destiny, the just consequence of our sin. Because of His great love for us, Jesus laid down His life (John 15:13), paying the penalty that we had earned, but could not pay. Jesus was then resurrected, demonstrating that His death was indeed sufficient to pay the penalty for our sins (1 Corinthians 15).

Jesus saves, but whom does He save?
Jesus saves all who will receive His gift of salvation. Jesus saves all those who fully trust in His sacrifice alone as the payment for sin (John 3:16; Acts 16:31). While Jesus’ sacrifice was perfectly sufficient to pay for the sins of all humanity, Jesus only saves those who personally receive His most precious of gifts (John 1:12).

If you now understand what it means that Jesus saves, and you want to trust in Him as your personal Savior, make sure you understand and believe the following, and as an act of faith, communicate the following to God: “God, I know that I am a sinner, and I know that because of my sin I deserve to be eternally separated from you. Even though I do not deserve it, thank you for loving me and providing the sacrifice for my sins through the death and resurrection of Jesus Christ. I believe that Jesus died for my sins and I trust in Him alone to save me. From this point forward, help me to live my life for you instead of for sin. Help me to live the rest of my life in gratitude for the wonderful salvation you have provided. Thank you, Jesus, for saving me!”

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[Patriot]

What does it mean that Jesus saves?​

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[Patriot]

What does the Bible say about conscientious objection?​

ANSWER

A conscientious objector is a person who, on moral grounds, refuses to fight and kill in wartime. Conscientious objectors believe that all taking of human life is wrong, even in self-defense or in a just war. Conscientious objection is not cowardice or rebellion against governmental authority. While the levels of pacifism can vary from person to person, most conscientious objectors simply do not believe that they personally can or should take a life, even to defend themselves.

A person may be a conscientious objector and not be a Christian. Some objectors do so based on the belief that all people are good and therefore should be able to peacefully resolve conflicts. Some follow the teachings of a particular religion or of pacifist leaders such as Gandhi or Bertrand Russell. Still other conscientious objectors refuse to participate in war based on hatred for the government and its control over its citizens. For them, war is simply organized violence, and they want no part of it.

However, many conscientious objectors base their resistance on Scripture and their commitment to the teachings of Jesus. They have a strongly held conviction that in order to follow Jesus they must forsake any and all physical violence. They cite passages such as some found in Jesus’ Sermon on the Mount: “Love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you. If someone slaps you on one cheek, turn to them the other also. If someone takes your coat, do not withhold your shirt from them. Give to everyone who asks you, and if anyone takes what belongs to you, do not demand it back. Do to others as you would have them do to you” (Matthew 5:28–31). Christian conscientious objectors take these words to mean it is wrong to kill anyone, even in wartime.

Christian conscientious objectors reject the prevailing view that a war is justified when it is to protect life and liberty. They disagree with the viewpoint of most Evangelicals that sometimes war is necessary and righteous. They point out that the Christian justification of righteous killing is based on Old Testament principles, not Jesus’ teachings. They cite Jesus’ many uses of the formula, “You have heard it said . . . but I say to you” (Matthew 5:21–22, 27–28, 31–32) as proof that He changed the old way of doing things. In establishing a new covenant, Jesus did away with the old one and its allowances (Luke 22:20). He commanded His followers to “put your sword back in its place . . . for all who draw the sword will die by the sword” (Matthew 26:52). Conscientious objectors take the position that there will never again be justification for killing now that the New Covenant has been established.

While it is honorable and right to follow deeply held convictions based on our understanding of Scripture, we must be careful in our application. It is common to hear the Bible quoted as though Jesus were setting governmental policies. Many jump on the Bible bandwagon to insist that a nation function like a church and the President like a pastor. But establishing a government was never Jesus’ intent. He stated clearly, “My kingdom is not of this world. If it were, my servants would fight to prevent my arrest by the Jewish leaders. But now my kingdom is from another place” (John 18:36). Jesus came to establish a church made up of individuals whose citizenship is in heaven (Philippians 3:20). His commands were for individuals, not nations. His words about turning the other cheek had to do with taking personal vengeance, not defending the life and liberty of an innocent person or of fellow citizens in a sovereign nation.

God established authority, and even the New Testament commands us to live under its rule whenever possible (Romans 13:1–7). Verse 4, in particular, seems to condone physical violence by legitimate authorities when necessary: “But if you do wrong, be afraid, for rulers do not bear the sword for no reason. They are God’s servants, agents of wrath to bring punishment on the wrongdoer.” The phrase bear the sword suggests killing. Without the threat of death, evil people will dominate, terrorize, and murder the innocent. One reason conscientious objectors have the freedom to follow their consciences is that others are defending that freedom. Police, border agents, bodyguards, and soldiers must have the legal authority to “bear the sword,” or there would be no life or liberty for anyone.

Taking up arms to defend one’s nation should never be an excuse to murder. Conscientious objectors are right to wrestle through the moral implications of taking a life, and it is wise to treat war with the gravity it deserves. But we must be careful not to misapply Scripture. We can take any Bible verse out of context and build a false doctrine around it. So, before building a case for conscientious objection based on some of Jesus’ words, it is vital that we study the context, the original audience, and the rest of Scripture. God does not change (Psalm 55:19). The God who commanded war in the Old Testament is the Jesus of the New (1 Samuel 15:3; Deuteronomy 20:1). If God does not find legitimate war morally wrong, then we shouldn’t, either.

RECOMMENDED RESOURCES​

War: Four Christian Views by Robert G. Clouse

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[Patriot]

What does the Bible say about child sexual abuse?​

ANSWER

Sexual abuse perpetrated against a child is a deplorable reality of living in a sin-stricken world. The psychological, emotional, spiritual, and physical damage of the abuse remain long after molestation has ended. The Bible speaks vehemently against hurting children and against sexual sins and perversions of all kinds. It also offers hope for healing and forgiveness.

Why does child sexual abuse happen?

The short answer to “why” abuse happens is that we live in a world marred by sin. Often, those who molest children have themselves been molested. They may have been hurt in some other way as well and choose to victimize children in an attempt to regain a sense of power or worthiness. Sexual abuse can be the result of anger or selfishness or narcissism. Sometimes, it can even stem from a misguided attempt to find intimacy. Whatever the emotional, familial, or psychological history of the molester, sexual abuse is evil.

Molestation or sexual abuse is NEVER the fault of the abused child. Many victims of abuse experience shame and guilt. But children cannot be held responsible for crimes perpetrated against them. This is not to say that victims of abuse are absolved of responsibility for their own actions, including those prompted by scars of the abuse. But there is nothing shameful about having been abused. The shame belongs to the abuser alone.

What does the Bible say about sexual abuse against children?

Caring for children is spoken of highly in the Bible. For example, James 1:27 says that caring for children in need pleases God: “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.” Ephesians 6:4 says, “Fathers, do not exasperate your children; instead, bring them up in the training and instruction of the Lord.” Psalm 127:3 calls children “a heritage from the Lord.” Jesus’ interactions with children (notably in Matthew 18) demonstrate the value God places on them. The Bible speaks often about caring for the weak, poor, and needy—and this would include at-risk children (Proverbs 14:31; 17:5; 19:17; 31:8–9). Followers of Christ are consistently called to love others. Molesting a child can in no way be mistaken for love.

The Bible also speaks strongly against sexual sin. Sex is a gift given by God meant for marriage. Sexual perversion of all kinds is soundly condemned. Sexually assaulting a child is never justifiable; it is always wrong.

How can I heal from being sexually abused?

If you or someone you know is being molested, or you suspect abuse, you must contact the appropriate authorities. If you were abused as a child and suspect that your abuser is still harming others, please report it. Medical, legal, and psychological intervention are likely necessary. Children should never be left in abusive situations. Check with your local department of human services for reporting procedures.

There is hope and healing in Christ, even for those who have been sexually abused as children. The journey to healing will look different for each person. It begins with a recognition of the abuse and the damage it has done. Healing continues as the abused person learns to trust Jesus and release the pain to Him. The road is long and will require safe companions, such as a counselor, a pastor, and loving family members.

Our Savior, Jesus, said that He is the fulfillment of this prophecy: “The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free, to proclaim the year of the Lord’s favor” (Luke 4:18–19). Meditate on those words.

Psalm 72:12–14 encourages those in pain to call on the Lord: “For he will deliver the needy who cry out, the afflicted who have no one to help. He will take pity on the weak and the needy and save the needy from death. He will rescue them from oppression and violence, for precious is their blood in his sight” (see also Psalm 22:24 and Psalm 34:18). It requires faith to believe that God sees and that He cares. Coming to a place of acceptance and even forgiveness for one’s abuser will take time, God’s grace, and exerted effort. But it is possible. In Jesus there is healing and freedom. Call out to God in your distress.

Can I be forgiven if I have sexually abused a child?

Yes. God is gracious and merciful. No sin is beyond His ability to forgive (see Romans 5:20). Jesus came to cleanse all sin: “Truly I tell you, people can be forgiven all their sins” (Mark 3:28). When we recognize our sin, turn from it, and cry out to God, He forgives. Often, abusers have been abused themselves. In addition to God’s forgiveness, they require professional assistance in stopping their behaviors, healing from their own past wounds, and seeking forgiveness from those they have injured.

Child molestation is a sad reality, but it is not beyond God’s ability to overcome. God can redeem and restore. We praise Him “who is able to do immeasurably more than all we ask or imagine, according to his power that is at work within us” (Ephesians 3:20). The “more than we can imagine” includes healing and forgiveness.

RECOMMENDED RESOURCES​

The Wounded Heart: Hope for Adult Victims of Childhood Sexual Abuse by Dan Allender

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[Patriot]

What does it mean to worship the Lord in spirit and truth?​

ANSWER

The idea of worshiping the Lord “in spirit and truth” comes from Jesus’ conversation with the woman at the well in John 4:6-30. In the conversation, the woman was discussing places of worship with Jesus, saying that the Jews worshiped at Jerusalem, while the Samaritans worshiped at Mount Gerizim. Jesus had just revealed that He knew about her many husbands, as well as the fact that the current man she lived with was not her husband. This made her uncomfortable, so she attempted to divert His attention from her personal life to matters of religion. Jesus refused to be distracted from His lesson on true worship and got to the heart of the matter: “But the hour is coming, and now is, when the true worshipers shall worship the Father in spirit and truth, for the Father seeks such to worship Him” (John 4:23).

The overall lesson about worshiping the Lord in spirit and truth is that worship of God is not to be confined to a single geographical location or necessarily regulated by the temporary provisions of Old Testament law. With the coming of Christ, the separation between Jew and Gentile was no longer relevant, nor was the centrality of the temple in worship. With the coming of Christ, all of God’s children gained equal access to God through Him. Worship became a matter of the heart, not external actions, and directed by truth rather than ceremony.

In Deuteronomy 6:4, Moses sets down for the Israelites how they are to love their God: “You shall love the Lord your God with all your heart and with all your soul and with all your might.” Our worship of God is directed by our love for Him; as we love, so we worship. Because the idea of “might” in Hebrew indicates totality, Jesus expanded this expression to “mind” and “strength” (Mark 12:30; Luke 10:27). To worship God in spirit and truth necessarily involves loving Him with heart, soul, mind and strength.

True worship must be “in spirit,” that is, engaging the whole heart. Unless there’s a real passion for God, there is no worship in spirit. At the same time, worship must be “in truth,” that is, properly informed. Unless we have knowledge of the God we worship, there is no worship in truth. Both are necessary for God-honoring worship. Spirit without truth leads to a shallow, overly emotional experience that could be compared to a high. As soon as the emotion is over, when the fervor cools, the worship ends. Truth without spirit can result in a dry, passionless encounter that can easily lead to a form of joyless legalism. The best combination of both aspects of worship results in a joyous appreciation of God informed by Scripture. The more we know about God, the more we appreciate Him. The more we appreciate, the deeper our worship. The deeper our worship, the more God is glorified.

This melding of spirit and truth in worship is summed up well by Jonathan Edwards, the 18th-century American pastor and theologian. He said, “I should think myself in the way of my duty to raise the affections [emotions] of my hearers as high as possibly I can, provided that they are affected with nothing but truth.” Edwards recognized that truth and only truth can properly influence the emotions in a way that brings honor to God. The truth of God, being of infinite value, is worthy of infinite passion.

RECOMMENDED RESOURCES​

How to Worship Jesus Christ: Experiencing His Manifest Presence by Joseph Carroll

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What does it mean to worship the Lord in spirit and truth?​

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What does it mean to worship the Lord in spirit and truth? How can I know if I am truly worshiping the Lord is spirit and truth?

 

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Why is so much of the world still unevangelized?​

ANSWER

Jesus’ final instruction to His followers was to “go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age” (Matthew 28:19–20). We know from reading the book of Acts that the disciples did just that. After the Holy Spirit descended upon them, they began to proclaim God’s message boldly (Acts 2:4). God gave them supernatural ability to speak in other languages so that people from many foreign lands heard the good news (Acts 2:6). Those people believed and then took God’s message of salvation back to their homelands, and the gospel spread.

Despite attacks throughout history to obliterate Christianity, the message of the gospel continues to spread as lives are transformed by the love of Jesus. Missionaries have left everything to travel into difficult regions to bring the good news to the natives there. Through personal evangelism, radio, television, the internet, literature, and many other means, people around the world are hearing of Jesus’ salvation and responding. We hear of Muslims in closed countries receiving visions and dreams wherein Jesus appears to them and they are convinced of His identity as the Son of God. Yet, as the world’s population expands, so does the number of unreached people. Despite the efforts of the church, millions of people have still never heard about Jesus. In fact, some areas of the world that used to have a strong Christian presence, such as Turkey and North Africa, are now strongholds of false religion.

One reason that much of the world remains unevangelized is due to the remoteness of some people groups. Explorers are still discovering tribal peoples and villages so far off the map that no one knew of their existence. Relative to that, some people groups speak languages that missionaries have not yet deciphered, so communication with them is nearly impossible. Still other tribes and nations are so hostile to outsiders or Christians that reaching them is dangerous. Many have tried to evangelize such groups and lost their lives in the process, and the country’s borders have only grown tighter.

Yet another reason much of the world remains unevangelized is the apathy among many Christians in Western cultures. The words of James may apply to those of us who are wealthy compared to the rest of the world: “Come now, you rich, weep and howl for the miseries that are coming upon you. Your riches have rotted and your garments are moth-eaten. Your gold and silver have corroded, and their corrosion will be evidence against you and will eat your flesh like fire. You have laid up treasure in the last days. . . . You have lived on the earth in luxury and in self-indulgence …” (James 5:1–5).

Those are harsh words to our ears, but we should examine ourselves to see if they apply to our attitudes about our own resources. Jesus taught that we must “use worldly wealth to gain friends for yourselves, so that when it is gone, you will be welcomed into eternal dwellings” (Luke 16:9). In other words, we must use our resources in this world to advance God’s work; the result will be more people in heaven.

Do we see our money as our own to spend on our pleasures? Or as provision from God to be used under His guidance? Do we consider our time ours to do with as we please? Or as a gift from God to spend in pursuit of His will? Do we think of our talents as things to be leveraged solely for personal gain? Or do we view them as gifts from God to be used as He wills? Do we consider the poor and those of impoverished nations when deciding how to spend our resources? Has God called us to foreign missions but we’re resisting? Has He called us to support a specific missionary or ministry in prayer, yet we often forget them? Are we good stewards of the provisions God has given us, and are we careful to use them as He intends? Are we seeking His kingdom first and participating in the spread of the gospel in the way He has called us to in our life situation? One reason so many people have not heard the gospel is that God’s people refuse to take the gospel to them. Let us not become so accustomed to the gospel that we fail to desire to see it spread and do what we can to work toward that end.

In Matthew 11:21–24 Jesus addresses cities where He had just preached and performed miracles, yet they had refused to believe in Him: “Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I tell you, it will be more bearable on the day of judgment for Tyre and Sidon than for you. And you, Capernaum, will you be exalted to heaven? You will be brought down to Hades. For if the mighty works done in you had been done in Sodom, it would have remained until this day. But I tell you that it will be more tolerable on the day of judgment for the land of Sodom than for you.” This seems to say that God will hold us responsible for the opportunities we’ve been given (Matthew 10:14–15). Since God is a righteous judge (Psalm 7:11), we can trust that He will do what is right when the unreached people stand before Him on judgment day. However, we will also give an account of whether or not we were obedient to His command to tell them about Him (Matthew 12:36; 2 Corinthians 5:10).

Every Christian has many opportunities to help solve the problem of unevangelized people. As your situation allows, you can do one or more of the following:

• Give to mission organizations.
• Support impoverished children through any number of charitable organizations that meet the physical and spiritual needs of children around the world.
• Ask the Lord if He would have you become a full-time missionary.
• Take a short-term mission trip to an unreached area. By assessing people’s needs firsthand, we are often fueled with passion to reach them. Many thriving organizations began when one person saw a need.
• If you have language skills, become a Bible translator.
• Stop making excuses because of fear or laziness. If God is calling you, He will sustain you.
• Assess your own talents, gifts, and resources to see what might be useful in spreading the gospel to unreached people. (Examples: pilot’s license, organizational skills, monetary wealth, mechanical expertise, medical knowledge, etc.)

When He ascended to heaven, Jesus entrusted His message to a handful of people. He could have traveled farther than He did during His earthly ministry. He could have made the missionary journeys that Paul made. He could have sent angels to preach the gospel everywhere. But He did none of those things. Instead, He entrusted the most important message in the world to a few fallible people. Yet that message has changed the world because those Spirit-filled people were willing to give their all. When every person who claims to follow Christ is also willing to give all, we can lessen the problem of unevangelized people to the glory of God.

RECOMMENDED RESOURCES​

Let the Nations Be Glad! The Supremacy of God in Missions by John Piper

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[Patriot]

What are the ingredients to a truly biblical worship service?​

ANSWER

Humans are instinctively worshiping creatures. The psalmist expressed this when he wrote, “As the deer pants for streams of water, so my soul pants for you, O God” (Psalm 42:1). Cicero in the first century BC observed that religion, regardless of its form, was a universal trait of man. Seeing that people are going to worship something or someone, we should ask what is worship? Whom and how shall we worship? What constitutes a biblical worship service, and, most importantly, will we be “true worshipers” (John 4:23) or false worshipers?

Christ commanded that true worshipers worship in spirit and in truth (John 4:24). The apostle Paul explained that we worship by the Spirit of God (Philippians 3:3), meaning that true worship comes only from those who have been saved by faith in the Lord Jesus Christ and have the Holy Spirit living in their hearts. Worshiping in spirit also refers to having the proper heart attitude, not simply adhering to rites and rituals. To worship in truth means to worship according to what God has revealed about Himself in Scripture. In order for our worship to be biblical, it must abide within the doctrine of Christ (2 John 1:9; see also Deuteronomy 4:12; 12:32; Revelation 22:18–19). True worship relies on the instructions given in the Bible and can be offered with or without a Book of Confessions, Rules of Order, or other manmade book of instructions or guidance.

The first-century church engaged in several devotional acts in their worship services, from which we can determine what comprises a truly biblical worship service: the communion supper was observed (Acts 20:7), prayers were offered up (1 Corinthians 14:15–16), songs were sung to the glory of God (Ephesians 5:19), a collection was taken (1 Corinthians 16:2), the Scriptures were read (Colossians 4:16), and the Word of God was proclaimed (Acts 20:7).

The communion supper commemorates Jesus’ death until He returns (1 Corinthians 11:25–26). Prayer should be directed only to God (Nehemiah 4:9; Matthew 6:9), never to any dead person as in the practice of Catholicism. We are not authorized to use devices such as rosary beads or Buddhist “prayer wheels” in our worship. Most importantly, our prayers must be in harmony with the will of God (1 John 5:14).

In our worship, we should sing. The apostle Paul commands us to “speak to one another with psalms, hymns and spiritual songs. Sing and make music in your heart to the Lord, always giving thanks to God the Father for everything, in the name of our Lord Jesus Christ” (Ephesians 5:19–20). Singing to the Lord and to one another conveys truth set to music (Colossians 3:16).

Part of true biblical worship is giving an offering, as Paul instructed the Corinthian church: “Now about the collection for God’s people: Do what I told the Galatian churches to do. On the first day of every week, each one of you should set aside a sum of money in keeping with his income, saving it up, so that when I come no collections will have to be made” (1 Corinthians 16:1–2). Our regular giving for the support of the Lord’s work is a serious responsibility. The opportunity to give should be viewed as a thrilling blessing, not as a burdensome matter for grumbling (2 Corinthians 9:7). Additionally, freewill giving is the only explicitly biblical method for financing the work of the church. The church is not authorized to operate businesses, conduct bingo parties, hold pay-at-the-door concerts, etc. The church of Christ is not meant to be a commercial enterprise (see Matthew 21:12–13).

Finally, preaching and teaching are major ingredients of true biblical worship. Our teaching must be the Scriptures alone, the only means of equipping believers for life and godliness (2 Timothy 3:16–17). The godly preacher or teacher will teach only from the Word and rely on the Spirit of God do His work in the minds and hearts of his listeners. As Paul reminded Timothy, “Preach the Word; be prepared in season and out of season; correct, rebuke and encourage—with great patience and careful instruction” (2 Timothy 4:2). A church gathering that does not include the Word of God as a major component is not a biblical worship service.

As we follow the pattern of true worship in Scripture, let us worship God with great passion. We must not convey to the world the impression that the worship of our God is a boring, lifeless ritual. We have been redeemed from sin. Let us therefore praise our Creator as His children who are grateful for His bountiful blessings. “Therefore, since we are receiving a kingdom that cannot be shaken, let us be thankful, and so worship God acceptably with reverence and awe” (Hebrews 12:28–29).

RECOMMENDED RESOURCES​

How to Worship Jesus Christ: Experiencing His Manifest Presence by Joseph Carroll

More insights from your Bible study - Get Started with Logos Bible Software for Free!

 

[Patriot]

What are the core beliefs of Christianity?​

ANSWER

The term Christianity seems to imply a religious system in the same way that Islam and Buddhism are religious systems. Within religious systems are core beliefs, along with codes, rules, and standards that must be mastered in order to achieve a desired end. Christianity does not fit that definition and therefore the term can be slightly misleading.

Jesus did not come into the world to start another religion. There were already plenty of religions (see Acts 17:22–23), including Judaism, which had begun as a relationship with Almighty God (Leviticus 20:12) but had deteriorated into another religious system on par with idol worship (Matthew 15:8). Jesus came to bear witness to the truth (John 18:37), to seek and to save the lost—those separated from God by their sin (Luke 19:10)—and to “give his life as a ransom for many” (Mark 10:32). With that said, those who follow Christ do share some core beliefs.

Biblically speaking, Christians are those who are forgiven of their sins and who have entered a personal relationship with Almighty God through faith in Jesus Christ (Ephesians 2:8–9; Romans 10:9–10). In order to become a Christian, a person must fully accept as part of his or her own personal worldview the following core beliefs:

• Jesus is the Son of God and is equal with God (John 1:1, 49; Luke 22:70; Mark 3:11; Philippians 2:5–11)
• Jesus lived a perfect, sinless life (Hebrews 4:15; John 8:29)
• Jesus was crucified to pay the penalty for our sins (Matthew 26:28; 1 Corinthians 15:2–4)
• Jesus rose from the dead (Luke 24:46; Mark 16:6)
• We are saved by the grace of God; that is, we cannot add to or take away from Christ’s finished work on the cross as full payment for our sin (Ephesians 2:8–9)

It could be argued that belief in the inerrancy of God’s Word is also a core belief of Christianity because, if the Bible’s veracity is suspect, then all we know about God is in doubt. Saving faith is inextricably linked to the Word of God: “Faith comes from hearing the message, and the message is heard through the word about Christ” (Romans 10:17).

But the mental acceptance of the above points of doctrine is only the framework around which salvation occurs. Faith is more than intellectual assent, and mentally agreeing with the core beliefs of Christianity does not equal entrance into God’s kingdom. Even Satan and the demons know certain things about God (James 2:19). We can mentally agree with facts without making those facts the centerpiece of our lives.

Can a person be saved without holding to the core beliefs of Christianity? No. But along with accepting as true those core beliefs must be a spiritual transformation. Jesus said that in order to inherit eternal life one must be “born again” (John 3:3). To be born again is a work of the Holy Spirit in the heart of a repentant sinner. Just as a mother in labor does all the work in bringing forth a new life, so the Holy Spirit does the work in transforming a sinner into a new creature (2 Corinthians 5:17). This process begins when God draws a heart through conviction of sin and hope of forgiveness (John 6:44). When we surrender to God and repent of our sin (Acts 2:38), God applies the blood of His own Son to our account and cancels the debt we owe Him (Colossians 2:14). By this act of transference, God pronounces us “not guilty”; that is, He justifies us (Romans 4:5). Salvation is a divine exchange: Jesus becomes our sin so that we can become His perfection (2 Corinthians 5:21). This is the gospel at the very core of Christianity.

RECOMMENDED RESOURCES​

The Moody Handbook of Theology by Paul Enns

More insights from your Bible study - Get Started with Logos Bible Software for Free!

 

[Patriot]

How can I give my life to God?​

ANSWER

We all live for something. We start life fully committed to pleasing ourselves. As we grow, that usually doesn’t change much. Our focus can become more dispersed among areas that are important to us, such as relationships, careers, or goals. But the bottom line is almost always a desire to please ourselves. The quest for happiness is a universal journey.

However, we were not created to live for ourselves. We were designed by God, in His image, for His pleasure (Genesis 1:27; Colossians 1:16). French philosopher Blaise Pascal wrote, “There is a God-shaped vacuum in the heart of every person, and it can never be filled by any created thing. It can only be filled by God, made known through Jesus Christ.”

Throughout history, humanity has attempted to fill that vacuum with everything except God: religion, philosophy, human relationships, or material gain. Nothing satisfies, as evidenced by the universal desperation, greed, and general hopelessness that characterizes our history. Jesus said, "Come to me, all you who are weary and burdened, and I will give you rest" (Matthew 11:28). In Isaiah 45:5, God says, "I am the Lord, and there is no other; apart from me there is no God." The Bible is the story of God’s relentless pursuit of human beings.

When we come to the place of recognizing life is not about ourselves, we are ready to stop running from God and allow Him to take over. The only way any of us can have a relationship with a holy God is to admit that we are sinners, turn away from that sin, and accept the sacrifice that Jesus made to pay for sin. We connect with God through prayer. We pray in faith, believing that God hears us and will answer. Hebrews 11:6 says, "Without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him." We confess our sin, thank Jesus for making a way for us to be forgiven, and invite Him to take control of our lives.

Coming to God through faith in Jesus Christ means we transfer ownership of our lives to God. We make Him the Boss, the Lord, of our lives. We trade our old self-worshiping hearts for the perfection of Jesus (2 Corinthians 5:21). Romans12:1 gives a visual description of what takes place: "Present your bodies as a living sacrifice." Picture an altar dedicated to the only true God. Then imagine crawling onto it, lying down, and saying, "Here I am, God. I’m a sinner, but you love me anyway. Thank you for dying for me and rising from the dead so my sin could be forgiven. Cleanse me, forgive me, and make me your child. Take me. All of me. I want to live for you from now on."

When we offer ourselves to God, He sends His Holy Spirit to live within our spirits (1 John 4:13; Acts 5:32; Romans 8:16). Life is no longer about doing whatever we want. We belong to Jesus, and our bodies are the Spirit’s holy temple (1 Corinthians 6:19–20).

From the moment we give our lives to God, the Holy Spirit gives us the power and desire to live for God. He changes our "want to." As we submit ourselves daily to Him, pray, read the Bible, worship, and fellowship with other Christians, we grow in our faith and in our understanding of how to please God (2 Peter 3:18).

Jesus said, "If anyone would come after me, let him deny himself, take up his cross daily, and follow me" (Luke 9:23). Often, the path God wants for us leads a different direction from the one we or our friends would choose. It’s the choice between the broad way and the narrow way (Matthew 7:13). Jesus knows the purpose for which He created us. Discovering that purpose and living it is the secret to real happiness. Following Jesus is the only way we ever find it.

RECOMMENDED RESOURCES​

Something Needs to Change: A Call to Make Your Life Count in a World of Urgent Need by David Platt

More insights from your Bible study - Get Started with Logos Bible Software for Free!

 

[Patriot]

What does the Bible say about being homeless / homelessness?​

ANSWER

The Bible acknowledges the fact of homelessness and instructs us to help those who are poor and needy, including those in homeless situations.

Jesus could identify with the homeless in His itinerant ministry. In Matthew 8:20, Jesus states that even animals have a place to call home, but He had nowhere to lay His head. He stayed in the homes of whoever would welcome Him and sometimes outside. He was born in a stable and even spent His last night before His crucifixion outside in a garden. The apostle Paul was also at times in a homeless situation (1 Corinthians 4:11).

God expects His people to help those who are homeless. The Law directly addressed care for those in need. In Leviticus 25:35 God commands His people to help support those who have no home and cannot support themselves: “If any of your fellow Israelites become poor and are unable to support themselves among you, help them as you would a foreigner and stranger, so they can continue to live among you” (see also Deuteronomy 15:7–11). The Lord rebuked those who kept the outward form of religion yet did not care for the poor: “Is not this the kind of fasting I have chosen: . . . to share your food with the hungry and to provide the poor wanderer with shelter—when you see the naked, to clothe them, and not to turn away from your own flesh and blood?” (Isaiah 58:6–7).

The book of wisdom, Proverbs, lays down the principle of giving to the poor and attaches it to a blessing: “Whoever is kind to the poor lends to the LORD, and he will reward them for what they have done” (Proverbs 19:17). Those who refuse to help the poor will find themselves on the losing end: “Those who give to the poor will lack nothing, but those who close their eyes to them receive many curses” (Proverbs 28:27).

In the New Testament, Jesus and His disciples regularly gave to the poor (see John 13:29), and Jesus commands that we follow His example and also care for the poor: “Give to the one who asks you, and do not turn away from the one who wants to borrow from you” (Matthew 5:42). As James points out, talk is cheap; our talk (and our faith) must be accompanied by action: “Suppose a brother or a sister is without clothes and daily food. If one of you says to them, ‘Go in peace; keep warm and well fed,’ but does nothing about their physical needs, what good is it?” (James 2:15–16).

The Bible does not shy away from the difficult and unpleasant reality that some people have experienced terrible setbacks and hardships in their lives, even to the point of becoming destitute. The Bible recognizes that poverty, social injustice, and homelessness are real problems that constantly plague society (Mark 14:7). The Bible teaches that we are to be radically different from the world in how we view and treat our neighbors. In fact, we should go out of our way to provide for the homeless and others in need, trusting God to reward us in His time. Our Lord said, “When you give a banquet, invite the poor, the crippled, the lame, the blind, and you will be blessed. Although they cannot repay you, you will be repaid at the resurrection of the righteous” (Luke 14:13–14).

Because God created all people in His image (Genesis 1:27), everyone, regardless of social status or economic limitations, has intrinsic worth. Oppressing or exploiting those who are weaker or poorer than we are is wickedness. From cover to cover, Scripture says that we should show generosity, compassion, kindness, and mercy in practical, tangible ways. Even our Lord Jesus “did not come to be served but to serve” (Mark 10:45).

RECOMMENDED RESOURCES​

Homeless at Harvard: Finding Faith and Friendship on the Streets of Harvard Square by John Frame

More insights from your Bible study - Get Started with Logos Bible Software for Free!

 

[Patriot]

What does the Bible say about good versus evil?​

ANSWER

Among the most universal beliefs across all humanity is the concept of “good versus evil.” Every culture in every era has held to some version of this struggle. The definitions of the terms good and evil vary wildly, as do opinions on how they interact. Still, belief in some difference between that which is “good” and that which is “evil” pervades all of mankind. When all options and ideas are compared, only the Bible provides a perspective on good and evil that is fully coherent and fully livable (Psalm 25:6–15).

According to the Bible, “good versus evil” is not a matter of opinion. Nor is it an evenly matched struggle between two beings or forces. Scripture does not indicate that the boundaries of good and evil change. Nor does it claim the conflict between them will last forever. Of special importance is that the Bible does not suggest some people are good, while other people are evil.

Rather, the Bible teaches that good and evil are defined in reference to a perfect and unchanging God. Every person must grapple individually with the presence and temptations of evil. Scripture notes that all evil, without exception, will ultimately be punished and defeated. And it tells us there is an ultimate standard of goodness to which we should aspire—a standard grounded in a person, rather than a theory.

Good and Evil Are Objectively Distinct

According to the Bible, there is a real difference between good and evil. Some worldviews claim all moral distinctions are based purely on preference. Atheism, for instance, allows no objective basis for defining anything as “good” or “evil.” In a godless universe, there are only things a person prefers and things a person does not prefer. This is a key reason why philosophies embracing atheism always tend toward violence and tyranny: there is no sense of higher authority and no reason to moderate the whims of those in power.

The idea that defining good and evil depends on preferences or situations is commonly called moral relativism. Scripture rejects this idea as false. The Bible defines some things as “good” and other things as “evil” (Isaiah 5:20; Romans 12:9). This dichotomy is reflected in the consistent use of themes such as light versus darkness (Isaiah 9:2; Matthew 4:16; John 1:5; Ephesians 5:8). The ultimate fate of all people depends on whether they are aligned with a good God or opposed to Him (1 Corinthians 6:9–11; Revelation 21:8).

Discerning between good and evil is possible only in reference to a single, unchanging standard: the perfect nature of God. God is not subject to morality, since He is the source and benchmark for it. Nor is morality subject to change, since God’s perfect nature is eternal and unchanging. Counters such as Euthyphro’s dilemma fail, since they do not distinguish between an eternal, unchanging God and the fickle deities of ancient Greek religion.

Good and Evil Are Not Balanced

A frequent component of fiction and fantasy is the idea that good and evil are equally balanced, evenly matched forces. According to this view, neither is ultimately in control. Either may eventually win. This is the concept of dualism, which suggests a perpetual balance between the forces of good and evil. In some cases, dualism implies that opposing beings, such as God and Satan, are deadlocked in a struggle for control and power.

Some worldviews teach that all good and evil will eventually be balanced. This is related to Eastern ideas such as karma, which implies that good and evil are inherently imbalanced but will one day be evened out.

Scripture rejects dualism as false. The Bible indicates that God is absolutely supreme and in no danger whatsoever of being defeated (Job 42:2; Psalm 89:8; Galatians 6:7). What Satan does, he is “allowed” to do, but he cannot act to overpower God (Job 1:12; Revelation 9:1; 20:7). Biblically, evil is destined only for defeat and destruction. Not one single act of evil will escape judgment; every sin will either be paid for by Christ on the cross (2 Corinthians 5:21) or by those who reject Christ (John 3:36) as they experience an eternity in hell (Revelation 20:11–15).

Good and Evil Are Not External

Evidence that humanity holds to a basic concept of good versus evil is obvious (Romans 1:18–20). This explains why moral reasoning—separating “what is” from “what ought to be”—is a universal facet of humanity. Of course, that does not mean all people hold the same views on good and evil. We are not examining morality from the outside, as neutral observers; all moral discussions by definition involve the person(s) who discuss them, as well.

A unique aspect of the Bible’s teaching on good and evil is that all people, without exception, are subject to sin and evil (Romans 3:10; 3:23). The biblical concept of a sin nature means that the line between good and evil cannot be drawn between people. Rather, it is drawn within every person. This fact of human nature is critical to understand (Matthew 15:19–20). As Aleksandr Solzhenitsyn famously said, “If only it were all so simple! If only there were evil people somewhere insidiously committing evil deeds, and it were necessary only to separate them from the rest of us and destroy them. But the line dividing good and evil cuts through the heart of every human being. And who is willing to destroy a piece of his own heart?”

In simpler language, C.S. Lewis noted, “To be a Christian means to forgive the inexcusable because God has forgiven the inexcusable in you” (see Matthew 6:14–15).

One truth found in the gospel is that all people, without exception, are sinners in need of a Savior. Biblical Christianity does not see good versus evil as a battle to be fought on earth (John 18:36), an issue to resolve by revenge or retribution (Romans 12:20–21), or a philosophical position to be considered. The Bible says every person is created for a good purpose (Genesis 1:27; Galatians 3:28) but suffers from an evil heart (Romans 7:15–25), which can only be remedied by faith in Jesus Christ (John 14:6). Redemption is available to anyone (Matthew 7:7–8; Revelation 22:15), regardless of his past or the depth of his sin (1 Corinthians 6:9–11).

Good versus Evil Requires “Right Judgment”

Another key aspect of the Bible’s teaching on “good versus evil” is that no person is infallible, even on spiritual matters. Those who are guided by the Holy Spirit are better equipped to judge spiritual matters (1 Corinthians 2:14), and they ought to do so. Scripture is clear that all people are subject to sin, and it is just as clear that all people are subject to correction (Hebrews 12:5–11), learning (2 Timothy 2:15), and limitations (1 Samuel 16:7).

In Matthew 7 Jesus gives an extensive explanation of how to properly discern between good and evil: to “judge” in the correct way; that is, to use “right judgment” (John 7:24). The Bible commends examination (Acts 17:11), commands putting things to the test (1 John 4:1), and promotes accountability (1 Peter 3:15) and a commitment to truth (Galatians 1:8–9).

Scripture does not imply that “good versus evil” is a simplistic, binary concept. Since only God is ultimately perfect, the Bible allows for a “good versus better” spectrum. God called His initial creation “good” (Genesis 1:24), then after more creating called it “very good” (Genesis 1:28). Some of the good things God has given us have more than one use, and not all uses are automatically good or evil (1 Timothy 4:4). The biblical understanding of good versus evil does not imply that all things are either perfectly holy or wholly satanic. Rather, there can be good and bad aspects of many of the freedoms God gives us (1 Corinthians 6:12). Likewise, while all sin leads to separation from God, Scripture does speak of some sins as being more heinous than others.

The Bible acknowledges that not every moment in human experience will come with a clear, black-and-white moral answer. Scripture focuses only on the most important points we need to know, not every imaginable scenario (John 21:25). This means even the most sincere, Bible-believing, born-again Christians might disagree on an ethical question (1 Corinthians 10:23–33). The Bible’s answer—when the issue is not covered overtly in God’s Word (1 Corinthians 5:6)—is for tolerance and patience (Titus 3:9). We’re given a conscience for a reason (Romans 14:23).

Truth is objective; for any given opinion or interpretation, someone is right, and someone is wrong. But human beings lack the moral perfection of God; this is reflected in the Bible’s teaching on good versus evil and our role in applying good judgment.

Scripture encourages believers not to apply terms like good, evil, sin, and so forth to issues where there is room for doubt (Romans 14:1–12). Contrary to what some think, the Bible admits that human beings might not always be correct in our moral judgments. We are not to avoid all judgment (John 7:24), but the Bible teaches us to carefully consider when and how we judge (Ephesians 5:10).

Good versus Evil Demands a Response

The Bible’s teaching on good versus evil leads to a challenging conclusion: that every person is obligated to make a fundamental choice between the two. That choice is entirely determined by our response to God, who is both the definition of good and our Creator. Moment by moment, that means either following His will or rebelling and choosing to sin (1 Corinthians 10:13). Eternally, this means we either choose to accept Him and His salvation (John 3:16; 14:6) or align ourselves against Him (John 3:36). While we may be imperfect and fallible, we cannot be neutral in our approach to good versus evil. Our hearts are either seeking the goodness of God (Matthew 7:7–8; Romans 2:4) or the selfishness of evil (1 Peter 3:10–12).

RECOMMENDED RESOURCES​

If God, Why Evil?: A New Way to Think about the Question by Norman Geisler

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[Patriot]

Does God have a wife?​

ANSWER

No, God does not have a wife or consort. Some historians have attempted to support the position that the God of the Bible had a wife, and that the Old Testament was redacted to omit the idea, but the truth is there is no evidence to support such a stance. The most common assertion is that God and Asherah (a mother goddess found in ancient Semitic religions) were originally a couple in the religion of Israel, but, as time passed, Asherah was removed as God’s companion.

In looking at the Old Testament manuscripts, we find absolutely no evidence of manipulation that would delete Asherah as God’s wife; however, we do find plenty of evidence showing the opposite—that the God of the Bible never had a wife and never needed a wife. The Bible clearly presents marriage as something temporarily instituted by God for humankind alone.

The origins of marriage are found in Genesis 2: “The LORD God said, ‘It is not good for the man to be alone. I will make a helper suitable for him’” (verse 18). From man, God formed woman as his mate and instituted marriage as the physical and spiritual union between husband and wife.

Unlike man, God has never been alone. Because God is a triune being consisting of the Father, Son, and Holy Spirit, He already has union with Himself and has always existed in a loving relationship. Therefore, there is no need for God to have a wife or companion.

Further, there is biblical evidence that speaks to the fact that, in the eternal state, marriage will become obsolete. When Jesus answered a hypothetical question from the Sadducees about marriage in the next life, Jesus said, “At the resurrection people will neither marry nor be given in marriage” (Matthew 22:30).

The pagan religions often portrayed their false gods as having wives, consorts, and love interests, but the One True God is unlike the “worthless idols” of paganism (see Jeremiah 2:11). There is no evidence to suggest that the God of the Bible has ever been portrayed as having a wife, and, moreover, the Scriptures demonstrate why God has no need of marriage and that marriage itself is something designed by God for human beings in this life alone.

RECOMMENDED RESOURCES​

The Popular Handbook of Archaeology and the Bible by Geisler & Holden

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[Patriot]

What sort of interfaith ministries are appropriate?​

ANSWER

In a time of limited resources, many churches and Christian organizations seek ways to make an impact by working with other organizations on a wide array of issues such as disaster relief, poverty and education. But many have concerns regarding our responsibility to defend “the faith . . . once for all delivered to the saints” (Jude 1:3). Is cooperating with a non-Christian group acceptable, according to the Bible? Can a Christian organization join forces with a Muslim or Hindu group to minister to others? What sorts of interfaith ministries are appropriate?

Let us be clear: Christians are to care for the needy in tangible ways (Luke 10:25–37). But what is the best way to go about providing that care? Are interfaith ministries and cooperation with other religions necessary or effective? Is an interfaith alliance to feed the hungry tantamount to ecumenism and doctrinal compromise?

When considering interfaith ministries, a primary question to consider is, “Will this particular partnership cause me to compromise a core Christian belief?” If God and His Word are to be honored above all, we must be able to clearly answer this question. Regardless of the social good that could result from a partnership, if a Christian or a church is forced to accept a different view of God, Jesus Christ, Scripture, salvation, or other essential teaching of Scripture, then that partnership is unacceptable. The deed should not undermine the creed.

For example, some social organizations will not accept a group unless it adopts a policy of non-discrimination in hiring, promotion, and firing, including a statement that it does not discriminate on the basis of sex, race, disability, sexual orientation, ethnicity, religion, age, nationality, or marital status. In other words, in order to cooperate, a church would be required to employ anyone who applies, even those in disagreement with the church’s beliefs.

Another policy sometimes forced upon a church concerns the use of “coercive practices,” such as requiring clients to participate in religious classes. Agreeing to an interfaith ministry’s “non-coercive” program would be difficult for most Christian organizations seeking to honor God’s Word. If a Christian rescue mission cannot evangelize those who enter its doors, then that mission will not be effective. Churches should be wary of any affiliation that requires the signing of such a policy.

Another question to consider is, “Will this particular partnership honor God?” Participating in an interfaith ministry may not require acceding to a different belief, but it could associate a Christian organization with those who dishonor God. Even if a church is allowed to maintain its own doctrinal statement and hiring policy, it may need to think twice about inferences others make based on the partnership. Sometimes the particular name of a project could raise questions; if a Bible-believing church joins “The Ecumenical Consortium of the Friends of Allah,” then there is a problem. Honoring God must remain top priority, and our testimony is important.

A third important question concerning interfaith ministries is, “Will our work be better together in this matter?” Some projects work better with one group in leadership. A smaller scale is sometimes more efficient. Other projects require a large group from a wide variety of backgrounds. This is more a matter of logistics than of doctrine, but is important to consider as the goal is to help others, not simply to partner for the sake of unity.

So, as long as biblical doctrine is not compromised, Christian testimony is not sullied, and resources are not squandered, then, yes, a Christian organization is free to partner with other groups in interfaith ministries to accomplish a God-honoring project.

Our goal must always be to love God and love others. If an interfaith ministry can help in this mission, then there is no reason not to at least consider it. No single group can do all things, but together much good can be accomplished. In certain social issues, such as fighting poverty and providing disaster relief, there are many opportunities to cooperate with other groups to help those in need. When we do, we honor our Lord, show love to others, and make a meaningful difference in the lives of many.

As Jesus said, “Let your light shine before men, that they may see your good deeds and praise your Father in heaven” (Matthew 5:16).

RECOMMENDED RESOURCES​

The Master’s Plan for the Church by John
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[Patriot]

What is a kundalini spirit?​

ANSWER

Kundalini spirit, or the spirit of kundalini, is a term linked to some versions of the Charismatic faith and associated with beliefs related to demonic oppression. In these highly speculative spiritual approaches, demons are considered the cause of almost every malady, particularly spiritual ones. This feeds the stream of so-called deliverance ministries, which seek to exorcise those evil spirits. By taking vague references to certain words in Scripture badly out of context, such beliefs invent an entire mythology of specific, unique demonic entities that actively cause their associated effects.

The term kundalini originally comes from Eastern mythology and religion. In Hinduism, kundalini is a serpent-like energy that supposedly rests in three-and-one-half coils at the base of the human spine. When a person performs the proper spiritual techniques, this spirit is stretched throughout the body in an “awakening.” This supposedly results in dramatic occurrences including out-of-body experiences, physical movements and sensations, hallucinations, and so forth.

Those who believe in a demonic oppression version of kundalini reference those effects. They then extrapolate the existence of a unique demonic entity, “the kundalini spirit,” or “the spirit of kundalini,” which is most often associated with ostentatious spiritual experiences. Some believers in this “spirit of kundalini” point to practitioners of holy laughter, drunkenness in the Spirit, or being slain in the Spirit as being under its oppression.

Some others suggest the “kundalini spirit” is one that tempts people to practice yoga, dabble in Eastern mysticism, practice Buddhist meditation, undergo acupuncture, or do just about anything associated with Eastern societies. In keeping with the concept of demonic oppression, many who believe in the “spirit of kundalini” suggest that contact with those ideas invites the attention and influence of that spirit.

Still others suggest that Kundalini is the name of the demonic being placed “in charge” by Satan over Eastern cultures such as in India or that kundalini spirit generically refers to any temptation to seek other gods, false teachers, and spiritual distractions.

There is a deep irony in this last interpretation. In and of itself, this approach to demons and demonic oppression is an unbiblical one. There is an extraordinary variety of beliefs about what a “kundalini spirit” is and what it does. This is a common feature of deliverance and demonic oppression “ministries.” The beliefs are based on so little (if any) Scripture and so much speculation and fantasy that there is no coherent or consistent teaching to be found. The functions of the “spirit of kundalini” as held by one person might entirely overlap with the behavior of other spirits, given names such as Leviathan, Python, or Jezebel, or assigned categories such as “water spirits.”

Scripture gives us no reason to believe there is any specific entity named Kundalini or that Christians have some specific ability to rebuke or exorcise it. Nor does the Bible indicate that we’re meant to diagnose spiritual problems in such a way. Whether or not some demonic entity is directly involved in a person’s spiritual struggle is irrelevant. Remedying the situation is not helped by inventing a mythology of demons and turning God’s Word into a sourcebook of wild speculations. Prayer, discipleship, and obedience to God are the only meaningful answers to spiritual problems.

RECOMMENDED RESOURCES​

Angels: Elect & Evil by C. Fred Dickason

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