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

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What is the meaning of namaste?​

meaning of namaste
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ANSWER

The word namaste, pronounced “NUHM-uh-stay,” is a common Hindu/Indian greeting often used in conjunction with a small bow and with the palms of one’s hands placed together, fingers up, in front of the chest. In Indian culture, it is used casually. With some aspects of Hindu/Indian culture becoming increasingly popular in other parts of the world, yoga for example, the use of namaste is increasing in popularity as well.

A Christian should not say or do anything that originates from a different religion without first examining its meaning and origin. While to a Hindu namaste can be used as casually as “good morning,” the word itself literally means “I bow to you.” Culturally, it has come to mean “I bow to the god in you” and more fully “the god in me bows to the god in you.”

The saying of namaste is incompatible with the Christian faith. Human beings are not gods. There is only one God, and He does not share His glory (Isaiah 42:8). Bowing to or showing any sort of respect to any false god is idolatry (Exodus 20:3). Depending on the version of Hinduism, Hindu beliefs are polytheistic or pantheistic or a mixture of both. Namaste seems to come from the more pantheistic forms of Hinduism that see everything and everyone as god.

Whether you actually intend to communicate the literal meaning of namaste is irrelevant. Would you say, “You are a god; I bow to you” to someone in English? Neither should you say a word that means precisely that in Hindi, Nepali, or any other language.

RECOMMENDED RESOURCES​

Encountering World Religions by Irving Hexham

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Who was Jeremiah in the Bible?​

ANSWER

Jeremiah the prophet lived in the final days of the crumbling nation of Judah. He was, appropriately, the last prophet that God sent to preach to the southern kingdom, which comprised the tribes of Judah and Benjamin. God had repeatedly warned Israel to stop their idolatrous behavior, but they would not listen, so He tore the 12 tribes asunder, sending the 10 northern tribes into captivity at the hands of the Assyrians. Then God sent Jeremiah to give Judah the last warning before He cast them out of the land, decimating the nation and sending them into captivity in the pagan kingdom of Babylon. Jeremiah, a faithful, God-fearing man, was called to tell Judah that, because of their unrepentant sin, their God had turned against them and was now prepared to remove them from the land at the hands of a pagan king.

No doubt Jeremiah, who was only about 17 when God called him, had great inner turmoil over the fate of his people, and he begged them to listen. He is known as “the weeping prophet,” because he cried tears of sadness, not only because he knew what was about to happen but because, no matter how hard he tried, the people would not listen. Furthermore, he found no human comfort. God had forbidden him to marry or have children (Jeremiah 16:2), and his friends had turned their backs on him. So, along with the burden of the knowledge of impending judgment, he also must have felt very lonely. God knew that this was the best course for Jeremiah, because He went on to tell him how horrible conditions would be in a short time, with babies, children, and adults dying “grievous” deaths, their bodies unable to even be buried, and their flesh devoured by the birds (Jeremiah 16:3-4).

Obviously, the people of Israel had become so hardened by the numbing effects of sin that they no longer believed God, nor did they fear Him. Jeremiah preached for 40 years, and not once did he see any real success in changing or softening the hearts and minds of his stubborn, idolatrous people. The other prophets of Israel had witnessed some successes, at least for a little while, but not Jeremiah. He was speaking to a brick wall; however, his words were not wasted. They were pearls being cast before swine, in a sense, and they were convicting every person who heard them and refused to heed the warning.

Jeremiah tried to make the people understand their problem was a lack of belief, trust, and faith in God, along with an absence of fear that caused them to take Him for granted. It is easy to be lulled into a false sense of security, especially when the focus is not on God. The nation of Israel, just like many nations today, had stopped putting God first and had replaced Him with false gods, those that would not make them feel guilty or convict them of sin. God had delivered His people from bondage in Egypt, had performed miracles before them, and had even parted the waters of the sea for them. In spite of all these displays of God’s power, they returned to the false practices they had learned in Egypt, even making vows to the false “queen of heaven,” along with performing the other rites and rituals that were part of the Egyptian culture and religion. God finally turned them over to their idolatry, saying, “Go ahead, then; do what you promised! Keep your vows!” (Jeremiah 44:25).

Jeremiah became discouraged. He sank into a quagmire where many believers seem to get stuck when they think their efforts are not making a difference and time is diminishing. Jeremiah was emotionally spent, even to the point of doubting God (Jeremiah 15:18), but God was not done with him. Jeremiah 15:19 records a lesson for each believer to remember in those times when he feels alone, useless, and discouraged and whose faith is wavering: “Therefore this is what the LORD says: ‘If you repent, I will restore you that you may serve me; if you utter worthy, not worthless, words, you will be my spokesman. Let this people turn to you, but you must not turn to them.’” God was saying to Jeremiah, come back to Me, and I will restore to you the joy of your salvation. These are similar to the words penned by David when he repented of his sin with Bathsheba (Psalm 51:12).

What we learn from the life of Jeremiah is the comfort of knowing that, just like every believer, even great prophets of God can experience rejection, depression, and discouragement in their walk with the Lord. This is a normal part of growing spiritually, because our sinful nature fights against our new nature, that which is born of the Spirit of God, according to Galatians 5:17: “For the sinful nature desires what is contrary to the Spirit, and the Spirit what is contrary to the sinful nature. They are in conflict with each other, so that you do not do what you want.” But, just as Jeremiah found, we can know that the faithfulness of our God is infinite; even when we are unfaithful to Him, He remains steadfast (2 Timothy 2:13).

Jeremiah was given the task of delivering an unpopular, convicting message to Judah, one that caused him great mental anguish, as well as making him despised in the eyes of his people. God says that His truth sounds like “foolishness” to those who are lost, but to believers it is the very words of life (1 Corinthians 1:18). He also says that the time will come when people will not tolerate the truth (2 Timothy 4:3-4). Those in Judah in Jeremiah’s day did not want to hear what he had to say, and his constant warning of judgment annoyed them. This is true of the world today, as believers who are following God’s instructions are warning the lost and dying world of impending judgment (Revelation 3:10). Even though most are not listening, we must persevere in proclaiming truth in order to rescue some from the terrible judgment that will inevitably come.

RECOMMENDED RESOURCES​

The Great Lives from God’s Word Series by Chuck Swindoll

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What is Theravada Buddhism?​


ANSWER

Theravada Buddhism is the more conservative of the two major schools of Buddhist spirituality; the other, slightly more popular form is Mahayana. The Theravada school is popular in Sri Lanka, Laos, Vietnam, Cambodia, and Thailand. Theravada Buddhism is distinguished from Mahayana mostly by its adherence to a particular set of written texts as their doctrinal authority. At the same time, most of the differences between Theravada and other schools of Buddhism could be defined by what those other schools believe “in addition to” what is taught in more conservative Buddhist traditions.

The key distinctive of Theravada Buddhism is its relatively narrow acceptance of certain Buddhist scriptures. Texts held in high regard by this school are written in the Pali language and are the oldest of all known Buddhist writings. The writings were created in Sri Lanka after Buddhist missionaries from India brought their faith to the island nation. These Sri Lankan written works are themselves based on centuries-old oral traditions. Unlike the sacred texts of faiths such as Christianity or Islam, the sacred texts of Theravada Buddhism are not considered to be infallible by those in the religion.

Another major difference between Theravada and other Buddhist schools is in upholding the monastic lifestyle as the best way of achieving enlightenment. In theory, Theravada accepts the idea that laymen can make great spiritual progress, but, in practice, only those who are committed to the monastic lifestyle have any reasonable hope of obtaining Buddha-hood. The divide between the monk and the layman in Theravada is much larger than it is in other Buddhist traditions.

According to Theravada Buddhism, one is only a “true” Buddhist when he desires to follow the Buddha (meaning both the figure of Gautama Buddha and the practitioner’s inner potential for enlightenment), commits himself to following the guidance of the Sangha (the worldwide family of Buddhist monks and nuns), and resolves to follow the Dhamma (the teachings of Buddha). Compared to the Mahayana school, Theravada places less emphasis on a concern for the enlightenment of others and a much higher emphasis on the importance of monks and the monastic lifestyle.

The core aspects of Buddhism, such as the Four Noble Truths and the Eightfold Path, are distilled in Theravada into seven core stages of spiritual purification. These begin with concepts such as finding the correct teacher, developing one’s meditation ability, and growing in one’s understanding of Buddhist truths.

As an ostensibly older, “leaner” form of Buddhism, Theravada is more easily defined in contrast to other Buddhist approaches. Most of what is taught in Theravada Buddhism has parallels in Mahayana schools, while the opposite is not necessarily true.

RECOMMENDED RESOURCES​

Encountering World Religions by Irving Hexham

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What is Coptic Christianity, and what do Coptic Christians believe?​

Coptic Christianity, Coptic Christians
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ANSWER

“Coptic” means “Egyptian,” and Christians living in Egypt identify themselves as Coptic Christians. As a denomination they originated in the city of Alexandria, one of the most faithful, respected, and fruitful cities during the Apostolic Period. Proudly, the Coptic Christians acknowledge and herald John Mark, (author of the Gospel of Mark), as their founder and first bishop sometime between A.D. 42 - A.D. 62. The Coptic Church was actually involved in the very first major split in the Church, well before there was such a thing as "Roman" Catholicism, and it was also well before the East/West split.

Prior to the “Great” East/West Schism of A.D. 1054, the Coptics were separated from the rest by the Council of Chalcedon in A.D. 451. The council met to discuss the Incarnation of Christ and declared that Christ was "one hypostasis in two natures" (i.e., one person who shares two distinct natures). This became standard orthodoxy for Eastern Orthodox, Roman Catholic, and Protestant churches from then on. The Coptic understanding is that Christ is one nature from two natures: "the Logos Incarnate." In this understanding, Christ is from, not in, two natures: full humanity and full divinity. Some in the Coptic Orthodox Church believe that their position was misunderstood at the Council of Chalcedon and take great pains to ensure that they are not seen as Monophysitic (denying the two natures of Christ), but rather "Miaphysitic" (believing in one composite/conjoined nature from two). Some believe that perhaps the council understood the church correctly, but wanted to exile the church for its refusal to take part in politics or due to the rivalry between the bishops of Alexandria and Rome. To this day, 95 percent of Christians in Alexandria are members of the Coptic Orthodox Church.

The tradition says that when John Mark arrived on a missionary journey to Egypt, the Coptic form of religion of that day was god-centered worship, but focused upon the pyramids. However, John Mark and the Gospel message were well received by the Coptic people as they also believed in “eternal life.” The Coptic people, under Roman rule and societal influence, consisted of Greeks, Jews, and Egyptians; therefore, Christianity had to take into account the different cultural, language, and religious backgrounds when evangelizing and in establishing its church. The Coptic Christians were originally well founded in theology, and other churches in cities throughout the Roman Empire looked up to them with great admiration and respect, willingly following their lead in doctrinal like-mindedness and unity.

It is interesting to note that when the Coptics were under the rule of the Roman Empire, they suffered severe persecution and death for their steadfast faith and belief in Christ. Up until the Edict of Milan in A.D. 313, the Coptic Christians were persecuted by several Roman emperors, including Decius, Valerian, and Diocletian. After that, they were persecuted by the Byzantine rulers. About A.D. 641, yet another tribulation began when the Arab conquest of Egypt took place, at first relieving the Coptic Church from Byzantine persecution. What appeared to be their liberty and freedom became yet again bondage. The societal strength and control of the Arabs caused the Coptics to endure a major language and culture change as well as confront the Islamic faith. Unfortunately, over the centuries, Christianity lost foothold, and most Coptics converted to Islam.

Today, there is a small population of Coptic Christians remaining in Alexandria, but most are located elsewhere. Estimates of the current population of the Coptic Church range from 10 million to 60 million members worldwide. Theologically, Coptic Christianity is very similar to Roman Catholicism and Eastern Orthodoxy. They profess to be genuine followers of Jesus Christ and a part of His worldwide Church. But, as with Catholicism, they tend to emphasize meritorious works in salvation along with liturgical ritual rather than salvation through a personal relationship with Jesus Christ.

RECOMMENDED RESOURCES​

Christianity Through the Centuries by Earle Cairns

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Who was Daniel in the Bible?​

Daniel in the Bible
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ANSWER

We can read about the life of Daniel in his own writings in the book of Daniel and also in Ezekiel 14:14, 20 and 28:3. There are some striking similarities between the life of Daniel and that of Jacob’s son Joseph. Both of them prospered in foreign lands after interpreting dreams for their rulers, and both were elevated to high office as a result of their faithfulness to God.

After Nebuchadnezzar, king of Babylon, besieged Jerusalem, he chose noble men from Israel’s royal household who were handsome and showed an aptitude for learning, to be trained in the ways of the Babylonians. After their three years’ training, they would be put into the king’s service (Daniel 1:1-6). Daniel, whose name means “God is my judge,” and his three countrymen from Judea were chosen and given new names. Daniel became “Belteshazzar,” while Hananiah, Mishael, and Azariah became “Shadrach," "Meshach," and "Abednego.” The Babylonians most likely gave them new names that were completely disassociated with their Hebrew roots to hasten Daniel and his friends’ assimilation into the Babylonian culture.

Daniel and his compatriots proved to be the wisest of all the trainees, and, at the end of their training, they entered the service of King Nebuchadnezzar. Daniel’s first sign of faithfulness to God was when he and his three friends rejected the rich food and wine from the king’s table, because they deemed it a defilement, and became vegetarians. As their health improved, they were permitted to continue with their chosen diet. In their education, the four men from Judah became knowledgeable in all Babylonian matters, and Daniel was given by God the ability to understand dreams and visions of all kinds (Daniel 1:17).

In the second year of his reign, Nebuchadnezzar was troubled with a dream that he could not interpret. Beyond interpretation, Nebuchadnezzar commanded his magicians, enchanters, sorcerers, and astrologers to also describe his dream. These men were willing to try to interpret the dream if Nebuchadnezzar first told them what it was, but they said that revealing the dream itself was an impossible task for humans. The king decreed that all the wise men, including Daniel and his companions, must be put to death. However, after Daniel sought God in prayer, the mystery of the king’s dream was revealed to Daniel, and he was taken to the king to interpret it. Daniel immediately attributed his ability to interpret dreams to the one true God (Daniel 2:28). The key feature of the dream was that one day there will be a kingdom set up by God that will last forever, and that God’s kingdom will destroy all previous, man-made kingdoms (Daniel 2:44-45). For his wisdom, Daniel was honored by King Nebuchadnezzar and placed in authority over all the wise men of Babylon. At Daniel’s request, his three countrymen were also placed in positions of authority as administrators of Babylon.

Later, King Nebuchadnezzar had another dream, and again Daniel was able to interpret it. The king acknowledged that Daniel had the spirit of his holy God within him (Daniel 4:9). Daniel’s interpretation of the dream was correct. After experiencing a period of insanity, Nebuchadnezzar was restored to health, and he praised and honored Daniel’s God as the Most High (Daniel 4:34-37).

Nebuchadnezzar’s son, Belshazzar, became the new king, and during a banquet he ordered the gold and silver goblets that had been stolen from the holy temple in Jerusalem to be brought out for use. In response to the defilement of such holy items, Belshazzar sees a hand writing on the wall. His astrologers are unable to assist him in its translation, and so Daniel is called upon to interpret the writing (Daniel 5:13-16). As a reward for interpreting the writing, Daniel is promoted by King Belshazzar to the third highest position in the Babylonian kingdom (verse 29). That night, as Daniel had prophesied, the king was slain in battle, and his kingdom was taken over by the Persian Cyrus the Great, and Darius the Mede was made king.

Under the new ruler, Daniel excelled in his duties as one of the administrators to such a degree that King Darius was contemplating making him head over all the kingdom (Daniel 6:1-3). This infuriated the other administrators so much that they looked for a way to bring Daniel down. They could find no wrongdoing on Daniel’s part, so they focused on the matter of Daniel’s religion. Using flattery, the administrators coaxed Darius into issuing a decree forbidding prayers to any god other than the king for the next thirty days. The penalty for disobedience was to be thrown into a den of lions. Daniel disobeyed the edict, of course, and continued to pray openly to the true God. As Daniel made no attempt to hide his activity, he was seen praying and arrested. With much regret the king gave the order for Daniel to be thrown into the lions’ den, but not without a prayer that Daniel’s God would rescue him (Daniel 6:16). The next day, when Daniel was found alive and well, he told the king that God had sent an angel to shut the lions’ mouths and so he had remained unharmed. This miracle resulted in King Darius sending out a decree that all his subjects were to worship the God of Daniel. Daniel continued to prosper throughout King Darius’ reign.

Daniel is also well known for the prophetic dreams and visions God gave him, recorded in the book of Daniel. Daniel’s prophecies cover a broad range of human history, as he predicted the rise and fall of the Greek and Roman Empires and the rise of a powerful king who “will do as he pleases. He will exalt and magnify himself above every god and will say unheard-of things against the God of gods” (Daniel 11:36). Daniel’s “seventy weeks” prophecy spoke of a Messiah who would be killed (Daniel 9:24–27). We saw this prophecy fulfilled with Jesus. The remainder of the prophecy—the seventieth week—will be fulfilled in the end times. Daniel had other apocalyptic visions as well, and understanding his prophecies is important to eschatology.

Daniel exercised great integrity and, in doing so, received the respect and affection of the powerful rulers he served. However, his honesty and loyalty to his masters never led him to compromise his faith in the one true God. Rather than it being an obstacle to his success, Daniel’s continual devotion to God brought him the admiration of the unbelievers in his circle. When delivering his interpretations, he was quick to give God the credit for his ability to do so (Daniel 2:28).

Daniel’s integrity as a man of God gained him favor with the secular world, yet he refused to compromise his faith in God. Even under the intimidation of kings and rulers, Daniel remained steadfast in his commitment to God. Daniel also teaches us that, no matter whom we are dealing with, no matter what their status is, we are to treat them with compassion. See how concerned he was when delivering the interpretation to Nebuchadnezzar’s second dream (Daniel 4:19). As Christians, we are called to obey the rulers and authorities that God has put in place, treating them with respect and compassion; however, as we see from Daniel’s example, obeying God’s law must always take precedence over obeying men (Romans 13:1–7; Acts 5:29).

As a result of his devotion, Daniel found favor with man and with God (Daniel 9:20-23). Notice also in those verses what the angel Gabriel told Daniel about how swiftly the answer to his prayer was dispatched. This shows us how ready the Lord is to hear the prayers of His people. Daniel’s strength lay in his devotion to prayer and is a lesson for us all. It is not just in the bad times but on a daily basis that we must come to God in prayer.

RECOMMENDED RESOURCES​

The Great Lives from God’s Word Series by Chuck Swindoll

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Knowing Jesus vs. knowing about Jesus—what is the difference?​

knowing Jesus
ANSWER

Fan sites and magazines help us answer this question. Adoring fans of movie, TV, music, or sports stars spend money and time obtaining information, photos, and tidbits about their favorite stars. After poring over such material, the fans feel as if they really know their heroes. But do they? They may know certain facts about their chosen hero. They may be able to cite birth date, favorite color, and childhood pets, but, if they were to meet that person face to face, what would the hero say? Does the fan really know the hero?

Jesus responded to this question in Matthew 7:21–23: “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father who is in heaven. Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name and in your name drive out demons and in your name perform many miracles?’ Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’" There were people in Jesus’ day who thought they were friends of His because they knew the Law, made strict rules for themselves (and for others), and listened to His teaching. They followed Him, applauded the miracles, and liked some of what He said. But Jesus calls them “evildoers” and states, “I never knew you.”

Today there are thousands who know about Jesus—that is, they know some facts about Him, they might commit some Bible verses to memory, and perhaps they even attend church. But they have never allowed the facts to become their personal reality. They hold knowledge in their heads without allowing the truth to penetrate their hearts. Jesus explained the problem: “These people honor me with their lips, but their hearts are far from me. They worship me in vain; their teachings are merely human rules" (Matthew 15:8–9; Mark 7:6).

It can be easy to substitute religion for a real relationship with Jesus. We often think that, if we are doing “Christian things,” that’s all that counts. We can appreciate the facts of Jesus’ death and resurrection, but until we have made Him our Lord, the facts do us no good (John 3:16–18; Acts 10:43; Romans 10:9). There is a difference between intellectual assent and saving faith. Knowing Jesus means we have accepted His sacrifice on our behalf (2 Corinthians 5:21). We ask Him to be the Lord of our lives (John 1:12; Acts 2:21). We identify with Him in His death and consider our old selves to have died with Him (Colossians 3:3; Romans 6:2, 5; Galatians 6:14; 2:20). We accept His forgiveness and cleansing from sin and seek to know Him in intimate fellowship through His Holy Spirit (John 17:3; Philippians 3:10; 1 John 2:27).

When we repent of our sin and surrender our lives to Him, Jesus gives us the Holy Spirit (Acts 2:38; John 14:26; 16:13). The Holy Spirit comes to live inside us, changing us forever (1 Corinthians 6:19; 1 John 3:9). The facts we know about Jesus come alive as we get to know Him personally. Let’s say you’ve read that your favorite movie star has green eyes and a dimple in her chin. Those traits are merely facts on paper until you meet her face to face. Then, suddenly, those green eyes are looking at you, and the dimple springs to her chin when she smiles. She tells you about her day, her fears, and her inner thoughts. You may recall that you had heard those facts before, but now you are experiencing them. You knew about her before, but now you know her. The abstract has become concrete. Things you thought you knew start to make sense as you enter into a relationship.

Jesus is a Person. To know Him is to enter into a relationship. The greatest commandment is to "love the Lord your God with all your heart, soul, mind, and strength" (Matthew 22:37; Mark 12:30; Luke 10:27). It’s hard to love someone you don’t know. Loving Him starts with surrendering to His plan for your life. That’s what it means to make Him Lord (Matthew 6:33; Romans 10:9–10; Psalm 16:8). The nature of God is so vast and complex that no human being can fully know everything there is to know about Him. But life is about continually seeking Him, learning more about Him, and enjoying His fellowship (Jeremiah 29:13; Philippians 3:8).

RECOMMENDED RESOURCES​

Knowing Jesus: 150 Reflections on the Life and Teaching of Christ by Jim Reapsome

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What does the Bible say about education?​

Bible education
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ANSWER

Solomon wrote, “Of making many books there is no end, and much study wearies the body” (Ecclesiastes 12:12). Any student who has pulled an all-nighter, crammed for a test, memorized an equation, or pored over a textbook can verify the truth of that statement. Solomon’s point was that there are more important things than simply amassing knowledge—namely, fearing God and obeying Him (verses 13-14).

That is not to say that education is unimportant. In fact, Jesus Himself learned. One of the only things we know of His childhood is that He “grew in wisdom” as He grew “in stature” (Luke 2:52). That is, the Son of God voluntarily put Himself in a position where He needed to assimilate knowledge as a man. Education was part of the process.

The church has historically promoted education and the improvement of the mind. The Reformer John Calvin was a strong advocate for universal education, believing that every child should be trained in reading, writing, math, and grammar, as well as religion. Martin Luther taught that education was essential, “both to understand the Word of Scripture and the nature of the world in which the Word would take root.” The modern Sunday school movement began in 1780 when Robert Raikes began educating poor children who were otherwise overlooked by society. Most universities, including Harvard, Yale, Princeton, Oxford, and Cambridge, were founded by Christians as religious schools.

In the book of Proverbs, a son is exhorted to heed his father’s instruction, and the application of the knowledge learned is called wisdom. The word education may not appear in the English form in the Bible, but Scripture does say a lot about the process of education, and it begins with the parent and child. The command to parents is to nurture their children in the Lord (Ephesians 6:4), and the Greek word paideia, translated “nurture” in the KJV, carries with it the idea of training, education, instruction and discipline.

Solomon tells us that the basis of all true knowledge is the fear of the Lord (Proverbs 1:7). The word fear here does not carry the idea of terror or dread; rather, it is awe and reverence for the holiness and majesty of God and a reluctance to disappoint or disobey Him. Jesus said that when we know the truth, the truth will make us free (John 8:32). Freedom from fear comes from being educated in Truth.

In Romans, the apostle Paul uses the word know or knowing eleven times. What are we to know? God’s Word. When we acquire spiritual knowledge and apply it to our lives, we serve the Lord in spirit and truth (Romans 6:11-13). Theology has been called “the queen of the sciences” because our knowledge of God informs every other area of erudition.

The Christian is to “study to shew thyself approved unto God” (2 Timothy 2:15, KJV). The NIV renders this verse, “Do your best to present yourself to God as one approved, a workman who does not need to be ashamed and who correctly handles the word of truth.” The Greek word translated “study” means “to give diligence, to exert oneself, or to make haste to apply oneself.” Therefore, in order to educate ourselves, we must apply ourselves to study with diligence the Word of God.

Some people see education as a cure-all for society’s ills. However, education, in and of itself, does nothing to combat ungodliness. In fact, knowledge, apart from the love of God, leads to pride (1 Corinthians 8:1). Nicodemus was “Israel’s teacher,” yet he did not understand even the basics of spiritual life (John 3:10). Paul was a highly educated man, having been trained in the best Jewish school of his day (Acts 22:3), and he used his education to communicate effectively to people of many cultures (Acts 17:28; Titus 1:12). Yet Paul’s education certainly did not make him holy (1 Timothy 1:16), and he warned of those who were “always learning and never able to come to the knowledge of the truth” (2 Timothy 3:7). Simply knowing facts does not make one a better person, and it is indeed possible to be a highly educated fool.

Education begins with the reality of God’s existence and the fact that He has communicated to us through creation, His Word, and His Son. As we learn more of God’s creation, our understanding of God’s wisdom and power deepens. As we study God’s Word, we become more equipped for God’s work (2 Timothy 3:16-17). As we grow in our knowledge of God’s Son (2 Peter 3:18), our love for Him increases and our service for Him intensifies.

RECOMMENDED RESOURCES​

Handbook on Choosing Your Child’s Education: A Personalized Plan for Every Age and Stage

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Do some Christmas traditions have pagan origins?​

video Christmas traditions pagan
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ANSWER

There is no doubt that some of what we now refer to as Christmas traditions can be traced back, in some form, to pagan cultures and celebrations. The ringing of bells, for example, is generally thought to have had its origin in the early pagan winter celebration of ringing of bells to drive out evil spirits. In later centuries, bells were rung on Christmas Eve to welcome in the spirit of Christmas with joyful noise (Psalm 95:1). When Christians enjoy the beauty of a glorious bell choir ringing Christmas carols, we are reminded of the coming of Jesus into the world, not the driving out of evil spirits.

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Similarly, there was an early pagan tradition of lighting candles to drive away the forces of cold and darkness. However, is it likely that our hearts are drawn to those early pagans rather than rejoicing in our Savior, the Light of the World (John 1:4-9) as we light candles? Of course not. Nor is it likely that when I give gifts to my loved ones at Christmas, the gifts will have less significance to either of us because some Druid somewhere in time offered a gift to his goat as part of some pagan ritual. No, we remember, as we should, the gifts given to the Christ-child by the Magi (Matthew 2:11). Jesus was the greatest gift ever given, and therefore His birth is worthy of celebration.

So obscure are the beginnings of many Christmas traditions that reference books and internet sites contradict one another on the details. Some of our most popular and beloved Christmas symbols are entirely Christian, and were never part of any pagan religion anywhere. At the same time, some Christmas traditions undoubtedly do have their origins in the pagan past. What is important is not the origins of traditions, but their significance to us today as believers in the Son of God. December 25 was not mentioned in the biblical narrative as the day Jesus was born, and, as such, we cannot be dogmatic about it one way or the other. But even if the date is completely wrong, there is still the opportunity for thousands of people who wouldn’t go to church any other time of the year to go on Christmas day and hear the gospel of Christ.

If you are fully convinced that you cannot, in good conscience, observe a particular Christmas tradition, do not observe it. If you are fully convinced that a particular tradition is too steeped in paganism to honor God in any way, by all means forsake that tradition. At the same time, if you are fully convinced that you can honor and worship God through a particular tradition, honor and worship God (Romans 14:5)! For Christians, Christmas traditions can be an important part of the celebration of the birth of our Savior, and they remind us of that momentous event that changed the world forever. More importantly, they bring to mind the miracle of new birth He created in us when He came into our hearts, saved us from our sins, and made us children of God by the shedding of His blood on the Cross (Colossians 1:20). It is this amazing truth that enables us to say with the angels, “Glory to God in the highest and on earth peace, good will toward men” (Luke 2:14).

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The Case for Christmas by Lee Strobel

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The History of Christmas - Do Some Christmas Traditions Have Pagan Origins? | GotQuestions.org​

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•Dec 26, 2017







Got Questions Ministries




What is the history of Christmas traditions? Do some Christmas traditions have pagan origins? Is Christmas and paganism inseparably linked? Some refuse to celebrate Christmas due to Christmas history facts that link paganism and Christmas, but can Christians celebrate Christmas despite the pagan past of some of its traditions? In this video, Pastor Nelson with Bible Munch, answers those questions from a biblical, and historical perspective.

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What does the Bible say about social justice?​

video social justice
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ANSWER

Before discussing the Christian view of social justice, we need to define terms. Social justice is such a politically charged concept that it can’t really be divorced from its modern-day context. Social justice is often used as a rallying cry for many on the left side of the political spectrum. This excerpt from the “Social Justice” entry on Wikipedia is a good definition of this concept:

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“Social justice is also a concept that some use to describe the movement towards a socially just world. In this context, social justice is based on the concepts of human rights and equality and involves a greater degree of economic egalitarianism through progressive taxation, income redistribution, or even property redistribution. These policies aim to achieve what developmental economists refer to as more equality of opportunity than may currently exist in some societies, and to manufacture equality of outcome in cases where incidental inequalities appear in a procedurally just system.”

The key word in this definition is the word “egalitarianism.” This word, coupled with the phrases “income redistribution,” “property redistribution,” and “equality of outcome,” says a great deal about social justice. Egalitarianism as a political doctrine essentially promotes the idea that all people should have the same (equal) political, social, economic and civil rights. This idea is based on the foundation of inalienable human rights enshrined in such documents as the Declaration of Independence.

However, as an economic doctrine, egalitarianism is the driving force behind socialism and communism. It is economic egalitarianism that seeks to remove the barriers of economic inequality by means of redistribution of wealth. We see this implemented in social welfare programs where progressive tax policies take proportionately more money from wealthy individuals in order to raise the standard of living for people who lack the same means. In other words, the government takes from the rich and gives to the poor.

The problem with this doctrine is twofold: first, there is a mistaken premise in economic egalitarianism that the rich have become wealthy by exploiting the poor. Much of the socialist literature of the past 150 years promotes this premise. This may have been primarily the case back when Karl Marx first wrote his Communist Manifesto, and even today it may be the case some of the time, but certainly not all of the time. Second, socialist programs tend to create more problems than they solve; in other words, they don’t work. Welfare, which uses public tax revenue to supplement the income of the underemployed or unemployed, typically has the effect of recipients becoming dependent on the government handout rather than trying to improve their situation. Every place where socialism/communism has been tried on a national scale, it has failed to remove the class distinctions in society. Instead, all it does is replace the nobility/common man distinction with a working class/political class distinction.

What, then, is the Christian view of social justice? The Bible teaches that God is a God of justice. In fact, “all his ways are justice” (Deuteronomy 32:4). Furthermore, the Bible supports the notion of social justice in which concern and care are shown to the plight of the poor and afflicted (Deuteronomy 10:18; 24:17; 27:19). The Bible often refers to the fatherless, the widow and the sojourner – that is, people who were not able to fend for themselves or had no support system. The nation of Israel was commanded by God to care for society’s less fortunate, and their eventual failure to do so was partly the reason for their judgment and expulsion from the land.

In Jesus’ Olivet Discourse, He mentions caring for the “least of these” (Matthew 25:40), and in James’ epistle he expounds on the nature of “true religion” (James 1:27). So, if by “social justice” we mean that society has a moral obligation to care for those less fortunate, then that is correct. God knows that, due to the fall, there will be widows, fatherless and sojourners in society, and He made provisions in the old and new covenants to care for these outcasts of society. The model of such behavior is Jesus Himself, who reflected God’s sense of justice by bringing the gospel message to even the outcasts of society.

However, the Christian notion of social justice is different from the contemporary, secular notion of social justice. The biblical exhortations to care for the poor are more individual than societal. In other words, each Christian is encouraged to do what he can to help the “least of these.” The basis for such biblical commands is found in the second of the greatest commandments—love your neighbor as yourself (Matthew 22:39). Today’s politicized notion of social justice replaces the individual with the government, which, through taxation and other means, redistributes wealth. This policy doesn’t encourage giving out of love, but resentment from those who see their hard-earned wealth being taken away.

Another difference is that the Christian worldview of social justice doesn’t assume the wealthy are the beneficiaries of ill-gotten gain. Wealth is not evil in a Christian worldview, but there is a responsibility and an expectation to be a good steward of one’s wealth (because all wealth comes from God). Today’s social justice operates under the assumption that the wealthy exploit the poor. A third difference is that, under the Christian concept of stewardship, the Christian can give to the charities he/she wants to support. For example, if a Christian has a heart for the unborn, he can support pro-life agencies with his time, talent and treasure. Under the contemporary form of social justice, it is those in power within the government who decide who receives the redistributed wealth. We have no control over what the government does with our tax money, and, more often than not, that money goes to charities we might not deem worthy.

Basically, there is a tension between a God-centered approach to social justice and a man-centered approach to social justice. The man-centered approach sees the government in the role of savior, bringing in a utopia through government policies. The God-centered approach sees Christ as Savior, bringing heaven to earth when He returns. At His return, Christ will restore all things and execute perfect justice. Until then, Christians express God’s love and justice by showing kindness and mercy to those less fortunate.

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Fault Lines: The Social Justice Movement and Evangelicalism's Looming Catastrophe by Voddie Baucham

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What is the difference between fornication and adultery?​

fornication adultery
audio

ANSWER

The modern dictionary definitions of fornication (voluntary sexual intercourse between persons not married to each other, which would include adultery) and adultery (voluntary sexual intercourse between a married person and a partner other than the lawful spouse) are simple enough, but the Bible gives us greater insight into how God perceives these two sexual sins. In the Bible, both are referred to literally, but both are also used figuratively to refer to idolatry.

In the Old Testament, all sexual sin was forbidden by the Mosaic Law and Jewish custom. However, the Hebrew word translated “fornication” in the Old Testament was also in the context of idolatry, also called spiritual whoredom. In 2 Chronicles 21:10-14, God struck Jehoram with plagues and diseases because he led the people into idolatry. He “caused the people of Jerusalem to commit fornication” (v. 11, KJV) and “to go lusting like the fornications of the house of Ahab” (v. 13 NKJV). King Ahab was the husband of Jezebel, a priestess of the lascivious god Baal, who led the Israelites into idol worship of the most egregious kind. In Ezekiel 16, the prophet Ezekiel describes in detail the history of God’s people turning away from Him to “play the harlot” with other gods. The word “fornication,” meaning idolatry, is used numerous times in this chapter alone. As the Israelites became known among the nations round about them for their wisdom, riches, and power, which was a snare to them as a woman’s beauty is to her, they were admired and courted and complimented by their neighbors, and so drawn into idolatrous practices. The word “fornication” is used in connection with pagan idolatry because much of pagan “worship” included sex in their rites. Temple prostitutes were common in the worship of Baal and other false gods. Sexual sin of all kinds was not only accepted in these religions, but encouraged as a means to greater blessings from the gods for the worshipers, particularly in the increase of their flocks and crops.

In the New Testament, "fornication" comes from the Greek word porneia, which includes adultery and incest. Porneia comes from another Greek word that also includes indulging in any kind of unlawful lust, which would include homosexuality. The use of the word in the gospels and the epistles is always in reference to sexual sin, whereas "fornication" in the book of Revelation always refers to idolatry. The Lord Jesus condemns two of the churches of Asia Minor for dabbling in the fornication of idolatry (Revelation 2:14, 20), and He also refers to the “great harlot” of the end times, which is the idolatrous false religion “with whom the kings of the earth committed fornication, and the inhabitants of the earth were made drunk with the wine of her fornication” (Revelation 17:1-2, NKJV).

Adultery, on the other hand, always refers to the sexual sin of married people with someone other than their spouse, and the word is used in the Old Testament both literally and figuratively. The Hebrew word translated “adultery” means literally “breaking wedlock.” Interestingly, God describes the desertion of His people to other gods as adultery. The Jewish people were regarded as the spouse of the Lord, so when they turned to the gods of other nations, they were compared to an adulterous wife. The Old Testament often referred to Israel’s idolatry as a wanton woman who went “whoring after” other gods (Exodus 34:15–16; Leviticus 17:7; Ezekiel 6:9, KJV). Further, the entire book of Hosea likens the relationship between God and Israel to the marriage of the prophet Hosea and his adulterous wife, Gomer. Their marriage was a picture of the sin and unfaithfulness of Israel which, time after time, left her true husband (God) to commit spiritual adultery with other gods.

In the New Testament, the two Greek words translated “adultery” are nearly always used, from their contexts, to refer literally to sexual sin involving married partners. The only exception is in the letter to the church of Thyatira which was condemned for tolerating the “woman Jezebel who calls herself a prophetess” (Revelation 2:20). This woman drew the church into immorality and idolatrous practices and anyone seduced by her false doctrines was considered to have committed adultery with her.

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

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What does the Bible say about altruism?​

Bible 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.

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The Treasure Principle by Randy Alcorn

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What does it mean that the Bible is inspired?​


ANSWER

When people speak of the Bible as inspired, they are referring to the fact that God divinely influenced the human authors of the Scriptures in such a way that what they wrote was the very Word of God. In the context of the Scriptures, the word “inspiration” simply means “God-breathed.” Inspiration means the Bible truly is the Word of God and makes the Bible unique among all other books.

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While there are different views as to the extent to which the Bible is inspired, there can be no doubt that the Bible itself claims that every word in every part of the Bible comes from God (1 Corinthians 2:12-13; 2 Timothy 3:16-17). This view of the Scriptures is often referred to as “verbal plenary inspiration.” That means the inspiration extends to the very words themselves (verbal)—not just concepts or ideas—and that the inspiration extends to all parts of Scripture and all subject matters of Scripture (plenary). Some people believe only parts of the Bible are inspired or only the thoughts or concepts that deal with religion are inspired, but these views of inspiration fall short of the Bible’s claims about itself. Full verbal plenary inspiration is an essential characteristic of the Word of God.

The extent of inspiration can be clearly seen in 2 Timothy 3:16, “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work.” This verse tells us that God inspired all Scripture and that it is profitable to us. It is not just the parts of the Bible that deal with religious doctrines that are inspired, but each and every word from Genesis to Revelation. Because it is inspired by God, the Scriptures are therefore authoritative when it comes to establishing doctrine, and sufficient for teaching man how be in a right relationship with God. The Bible claims not only to be inspired by God, but also to have the supernatural ability to change us and make us “complete.” What more can we need?

Another verse that deals with the inspiration of the Scriptures is 2 Peter 1:21. This verse helps us to understand that even though God used men with their distinctive personalities and writing styles, God divinely inspired the very words they wrote. Jesus Himself confirmed the verbal plenary inspiration of the Scriptures when He said, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. I tell you the truth, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law...” (Matthew 5:17-18). In these verses, Jesus is reinforcing the accuracy of the Scriptures down to the smallest detail and the slightest punctuation mark, because it is the very Word of God.

Because the Scriptures are the inspired Word of God, we can conclude that they are also inerrant and authoritative. A correct view of God will lead us to a correct view of His Word. Because God is all-powerful, all-knowing, and completely perfect, His Word will by its very nature have the same characteristics. The same verses that establish the inspiration of the Scriptures also establish that it is both inerrant and authoritative. Without a doubt the Bible is what it claims to be—the undeniable, authoritative, Word of God to humanity.

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The Quest Study Bible

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What does it mean that the Bible is inspired? | GotQuestions.org​

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Nov 25, 2020



Got Questions Ministries


2 Timothy 3:16 says, All scripture is God breathed or All scripture is inspired by God (depending on the translation). But, what does it mean that the Bible is inspired? What does the inspiration of scripture mean? Is Biblical inspiration, or saying the Bible is divinely inspired true? In this video, Pastor Nelson with Bible Munch answers the question, “What does it mean that the Bible is inspired”.

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What is the history of Christianity?​

short history Christianity, brief history Christianity
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ANSWER

The history of Christianity is really the history of Western civilization. Christianity has had an all-pervasive influence on society at large—art, language, politics, law, family life, calendar dates, music, and the very way we think have all been colored by Christian influence for nearly two millennia. The story of the church, therefore, is an important one to know.

History of Christianity - The Beginning of the Church
The church began 50 days after Jesus’ resurrection (c. A.D. 30). Jesus had promised that He would build His church (Matthew 16:18), and with the coming of the Holy Spirit on the day of Pentecost (Acts 2:1-4), the church—ekklesia (the “called-out assembly”)—officially began. Three thousand people responded to Peter’s sermon that day and chose to follow Christ.

The initial converts to Christianity were Jews or proselytes to Judaism, and the church was centered in Jerusalem. Because of this, Christianity was seen at first as a Jewish sect, akin to the Pharisees, the Sadducees, or the Essenes. However, what the apostles preached was radically different from what other Jewish groups were teaching. Jesus was the Jewish Messiah (the anointed King) who had come to fulfill the Law (Matthew 5:17) and institute a new covenant based on His death (Mark 14:24). This message, with its charge that they had killed their own Messiah, infuriated many Jewish leaders, and some, like Saul of Tarsus, took action to stamp out “the Way” (Acts 9:1-2).

It is quite proper to say that Christianity has its roots in Judaism. The Old Testament laid the groundwork for the New, and it is impossible to fully understand Christianity without a working knowledge of the Old Testament (see the books of Matthew and Hebrews). The Old Testament explains the necessity of a Messiah, contains the history of the Messiah’s people, and predicts the Messiah’s coming. The New Testament, then, is all about the coming of Messiah and His work to save us from sin. In His life, Jesus fulfilled over 300 specific prophecies, proving that He was the One the Old Testament had anticipated.

History of Christianity - The Growth of the Early Church
Not long after Pentecost, the doors to the church were opened to non-Jews. The evangelist Philip preached to the Samaritans (Acts 8:5), and many of them believed in Christ. The apostle Peter preached to the Gentile household of Cornelius (Acts 10), and they, too, received the Holy Spirit. The apostle Paul (the former persecutor of the church) spread the gospel all over the Greco-Roman world, reaching as far as Rome itself (Acts 28:16) and possibly all the way to Spain.

By A.D. 70, the year Jerusalem was destroyed, most of the books of the New Testament had been completed and were circulating among the churches. For the next 240 years, Christians were persecuted by Rome—sometimes at random, sometimes by government edict.

In the 2nd and 3rd centuries, the church leadership became more and more hierarchical as numbers increased. Several heresies were exposed and refuted during this time, and the New Testament canon was agreed upon. Persecution continued to intensify.

History of Christianity - The Rise of the Roman Church
In A.D. 312, the Roman Emperor Constantine claimed to have had a conversion experience. About 70 years later, during the reign of Theodosius, Christianity became the official religion of the Roman Empire. Bishops were given places of honor in the government, and by A.D. 400, the terms “Roman” and “Christian” were virtually synonymous.

After Constantine, then, Christians were no longer persecuted. In time, it was the pagans who came under persecution unless they “converted” to Christianity. Such forced conversions led to many people entering the church without a true change of heart. The pagans brought with them their idols and the practices they were accustomed to, and the church changed; icons, elaborate architecture, pilgrimages, and the veneration of saints were added to the simplicity of early church worship. About this same time, some Christians retreated from Rome, choosing to live in isolation as monks, and infant baptism was introduced as a means of washing away original sin.

Through the next centuries, various church councils were held in an attempt to determine the church’s official doctrine, to censure clerical abuses, and to make peace between warring factions. As the Roman Empire grew weaker, the church became more powerful, and many disagreements broke out between the churches in the West and those in the East. The Western (Latin) church, based in Rome, claimed apostolic authority over all other churches. The bishop of Rome had even begun calling himself the “Pope” (the Father). This did not sit well with the Eastern (Greek) church, based in Constantinople. Theological, political, procedural, and linguistic divides all contributed to the Great Schism in 1054, in which the Roman Catholic (“Universal”) Church and the Eastern Orthodox Church excommunicated each other and broke all ties.

History of Christianity - The Middle Ages
During the Middle Ages in Europe, the Roman Catholic Church continued to hold power, with the popes claiming authority over all levels of life and living as kings. Corruption and greed in the church leadership was commonplace. From 1095 to 1204 the popes endorsed a series of bloody and expensive crusades in an effort to repel Muslim advances and liberate Jerusalem.

History of Christianity - The Reformation
Through the years, several individuals had tried to call attention to the theological, political, and human rights abuses of the Roman Church. All had been silenced in one way or another. But in 1517, a German monk named Martin Luther took a stand against the church, and everyone heard. With Luther came the Protestant Reformation, and the Middle Ages were brought to a close.

The Reformers, including Luther, Calvin, and Zwingli, differed in many finer points of theology, but they were consistent in their emphasis on the Bible’s supreme authority over church tradition and the fact that sinners are saved by grace through faith alone apart from works (Ephesians 2:8-9).

Although Catholicism made a comeback in Europe, and a series of wars between Protestants and Catholics ensued, the Reformation had successfully dismantled the power of the Roman Catholic Church and helped open the door to the modern age.

History of Christianity - The Age of Missions
From 1790 to 1900, the church showed an unprecedented interest in missionary work. Colonization had opened eyes to the need for missions, and industrialization had provided people with the financial ability to fund the missionaries. Missionaries went around the world preaching the gospel, and churches were established throughout the world.

History of Christianity - The Modern Church
Today, the Roman Catholic Church and the Eastern Orthodox Church have taken steps to mend their broken relationship, as have Catholics and Lutherans. The evangelical church is strongly independent and rooted firmly in Reformed theology. The church has also seen the rise of Pentecostalism, the charismatic movement, ecumenicalism, and various cults.

History of Christianity - What We Learn from Our History
If we learn nothing else from church history, we should at least recognize the importance of letting “the word of Christ dwell in [us] richly” (Colossians 3:16). Each of us is responsible to know what the Scripture says and to live by it. When the church forgets what the Bible teaches and ignores what Jesus taught, chaos reigns.

There are many churches today, but only one gospel. It is “the faith that was once for all entrusted to the saints” (Jude 3). May we be careful to preserve that faith and pass it on without alteration, and the Lord will continue to fulfill His promise to build His church.

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Christianity Through the Centuries by Earle Cairns

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Who was the King James that the King James Version of the Bible is named after?​

King James
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ANSWER

The King James Version of the Bible is also called the Authorized Version, because the translation was authorized by King James I of England. The preface of the KJV dedicates the work “To the most High and Mighty Prince James, by the grace of God, King of Great Britain, France, and Ireland, Defender of the Faith, &c.” Prior to ruling England, James was King James VI of Scotland. It was not until 1603, upon the death of Queen Elizabeth I, that the kingdoms of Scotland and England were united and James became King James I of England, the first of the Stuart line.

Mary Queen of Scots gave birth to her son James in 1566 in Scotland. In June 1567 the Protestant lords rebelled against their queen. They arrested and imprisoned Mary in Loch Leven Castle, where she was forced to abdicate the throne of Scotland. James was thus only a year old when he became James VI, King of Scotland, in 1567. In spite of his mother’s Catholic faith, James was brought up in the Protestant religion. He was educated by men who had empathy for the Presbyterian Church.

King Henry IV of France called James “the wisest fool in Christendom.” Although intelligent and well educated, James was unpopular, and he made many enemies, especially in Parliament. James was seen as uncouth, and there is evidence that he was bisexual. He often wrote against the power of the pope and against Catholicism’s meddling in affairs of state. In his opposition to the pope’s power, James promoted the divine right of kings—the idea that kings are accountable to God and no one else. In 1605, a group of Catholics attempted to assassinate James and his wife and son and to blow up Parliament; however, the Gunpowder Plot was foiled. That incident is remembered today as Guy Fawkes Day.

James had his successes, too. He approved the design for the flag of Great Britain; he was a patron of the arts, and William Shakespeare was a sponsored playwright (Macbeth was written in James’s honor). Trade with India was expanded during James’s reign, and in 1607 England’s first permanent colony in the New World was established in Virginia—a colony named Jamestown, in the king’s honor. James was married to Anne of Denmark, and their son Charles later ruled England as King Charles I. James died in 1625 and was buried in Westminster Abbey.

The creation of the King James Version of the Bible:

The Scottish Reformation was completed before the English Reformation. The Puritans and Scottish Presbyterians wanted a new Bible that would get as far away as possible from the structure of the Bishops’ Bible of the Anglican Church, and the idea of a new translation of the Bible was first proposed at a religious conference in Aberdour, Fife. King James was in favor of a new translation. He didn’t care for Tyndale’s translation of Matthew 16:18, which said Christ would build His “congregation” on Peter (James much preferred “church” from ekklesia). The only other alternative at the time was the 1560s Geneva Bible, but King James objected to a “treasonable annotation” on Matthew 2:20 that suggested that kings are tyrants.

In 1604 King James convened the Hampton Court Conference and authorized the start of a new translation of the Bible into English. The objective was to have one standard version of the Bible to be used across all English-speaking parishes. The task of translation was undertaken by 47 scholars, taken from a cross-section of Jacobean England. Many of them were highly skilled in ancient languages. The King James Authorized Version of the Bible was finished in 1611, just 85 years after the first translation of the New Testament into English appeared (Tyndale, 1526).

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The King James Only Controversy by James White

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What is The City of God?​

The City of God
ANSWER

The City of God is a book written by St. Augustine of Hippo between the years 413 and 426. Also known as De Civitate Dei, The City of God is widely considered Augustine’s greatest work. He wrote the book in response to the charge by the Romans that the sack of Rome by the Visigoth Alaric in AD 410 was due to the city’s inhabitants having forsaken the classical Roman religion and adopting Christianity. Augustine set out to answer this allegation at the request of his friend Marcellinus.

In Books 1–5 of The City of God, Augustine demonstrates that the prosperity of the state was not due to its adherence to the old polytheistic worship, since the Romans had suffered disasters long before the birth of Christianity. He also reminds the Romans that whatever success they had achieved was due to the providence of God, even though they were ignorant of Him. In Books 6–10, Augustine argues that the worship of the Roman gods was not necessary in order to attain eternal blessing. The Roman gods could not aid their devotees in either the temporal or the spiritual realms; in fact, it was the God of Christianity who had given them what temporal blessings they enjoyed.

Augustine’s philosophy of history is found in Books 11–22, in which Augustine sets forth his idea of two contrasting cities, the City of God and the City of Earth. The City of God, according to Augustine, consists of all human and celestial beings united in their love for God and their seeking to glorify Him. The City of Earth is comprised of those beings who love only themselves and seek their own glory and good.

In Books 15–18 Augustine traces the progress of the two cities through biblical and secular history. The remaining books of The City of God present the destiny of the two cities: judgment comes, and those who dwell in the City of God will enjoy eternal happiness and those of the City of Earth will be consigned to everlasting punishment. The City of God does not address the role of the Jewish people in prophecy; in fact, Augustine believed that the church age is actually the millennium.

The City of God is widely accepted as one of the most important apologetic works of all time. Its message is clearly biblical in presenting the struggle between the spiritual and secular realms. For those who live in the City of God, their story is the story of Christianity—their redemption and salvation from sin through the grace of God. For those in the City of Earth, their story is one of judgment and damnation. These two destinies are clearly presented in the Bible (see Daniel 12:2; Matthew 7:13– 14; 25:46).

It should be noted that The City of God may seem, at least to the modern reader, very long (1,184 pages in the paperback edition), and the language difficult to understand at times. Those who are familiar with the history of Rome and the Middle Ages will have an easier time with it. That said, the fact that the book is still being published and read today is testimony to its timeless themes and applications.

RECOMMENDED RESOURCES​

The City of God by Saint Augustine

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Why should I become a Christian?​

why should I become a Christian
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All major world religions have at their core the same principles, namely, that there are gods, goddesses, or higher states of existence requiring action on the part of adherents to ensure they will arrive at a designated end. In other words, if we do the right things, think the right way, or adopt certain principles of life, we can hope to arrive at the desired destination after we die. All religions are alike because the stated goal can be attained by human effort.

Christianity does not fit into that category because it is fundamentally opposed to the very principles that make an ideology a religion. In religion, mankind reaches up toward God. With Christianity, God reaches down toward man. In religion, man works to attain his own salvation. In Christianity, God has already done the work required to grant us salvation (John 3:16–18; 2 Corinthians 5:21). So Christianity must be considered on its own merits rather than in comparison to other religions. Just as we cannot select the best fruit by comparing an apple with a hammer, we cannot adopt a worldview by comparing the statements of the Son of God with man-made religion.

In considering why you should become a Christian, it is important to start with a bigger question: Why are you here? Where did you come from, and is there a purpose for your existence? Every human being wrestles with those big questions because, despite what we may have been taught about evolutionary theories, we are deeply conscious that to be human is to be distinct from all other life forms. Animals don’t grapple with philosophical quandaries—only humans do. We have a soul that longs for eternity. We sense that we exist for a reason. The Bible tells us exactly why we are like that. It is because we were created by God to be more like Him than anything else He created (Genesis 1:27). When God breathed His own life into the first man, man became a living soul (Genesis 2:7). That soul is immortal, reflecting God’s eternal nature. The soul will live on forever, either with God or apart from Him.

But part of being human means we have free moral choice. Dogs do not make choices based on right or wrong. Apes do not ponder the meaning of life. Animals make choices based on instinct and conditioning. Humans, however, are held to a different standard because we have an innate understanding of morality. God’s moral law is etched into our hearts, but with our free will, we violate it. That violation is sin. Romans 5:12 says, “When Adam sinned, sin entered the world. Adam’s sin brought death, so death spread to everyone, for everyone sinned” (NLT).

God is perfect, heaven is perfect, and we are not (Roman 3:23). None of us are (Romans 3:10). Our good does not outweigh our bad (Isaiah 64:6). The justice of God requires that our high treason against our Creator be punished, and the only rightful punishment of crimes so great is eternal separation from God in hell (Romans 6:23). We have a serious problem we cannot solve. This problem is not altered by our level of belief, just as the law of gravity is not altered by our acceptance of it. The problem of separation from God is a universal issue, so our job is not to ignore, redefine, or hate it. Our job is to listen to the One we’ve offended and follow His directions for remedying the situation.

If you feel a stirring in your heart to seek God, it is because God Himself is seeking you (Luke 19:10; John 6:44). Life’s highest honor is to be pursued by the Creator of the universe and offered an invitation to become His own child. In addition to recognizing the great gift you are being offered, there are other reasons you should become a Christian: your past, your present, and your future.

Why should I become a Christian? - Your past. Since the moment you let out your first wail, your nature has demanded its own way. Children do not have to be taught to sin; they come by it naturally because we all inherited a sin nature from our first parent, Adam. The knowledge of our sin weighs on us. Some harden their hearts, drown the guilt in addictive behaviors, or lie to themselves about it. But our spirits know we have done wrong, and they seek resolution. We know our sin needs forgiveness, but we are unable to obtain it.

When Jesus, the Son of God, came to the earth, it was to become the final sacrifice for those sins (John 10:18). When we trust Jesus’ sacrifice, God declares our sin forgiven (Romans 4:25). Our past is wiped clean, and we are given a fresh start (Psalm 103:12). God did not simply overlook our sin; He punished it severely by placing it on His own perfect Son (Colossians 2:14). Then God raised Him from the dead—one of the most documented facts in ancient history! No other religious leader has risen from the dead. God’s pardon exists only for those who believe in His Son and bow to His authority (Acts 4:12). We do not earn forgiveness; we simply receive it.

Why should I become a Christian? - Your present. Becoming a Christian not only cancels the debt you owe God, but it also allows you to step into the purpose for which you were created. God designed each of us for a unique purpose that we discover only in relationship with Him. Human beings are like mirrors. A mirror serves no useful purpose covered in m&d. Likewise, human beings serve no eternal purpose covered in sin and shame. When a mirror is wiped clean, it reflects the beauty around it. When we allow God to wipe our sin away with the blood of Jesus, we begin to reflect the beauty and glory of God Himself.

As we grow in faith and wisdom, we reflect His image in unique ways. We discover the gifts He entrusted to us to serve Him and others. No longer chasing our own happiness, we find deeper fulfilment in living out God’s plan for our lives. Jesus encouraged His followers to “store up treasure in heaven” (Luke 12:33–34; Matthew 6:19–20) and promised rewards to those who live for Him (Revelation 22:12).

Why should I become a Christian? - Your future. Physical death is not the end. Jesus conquered death and invites us to join Him in eternal life (John 6:37). He already paid our ticket, but we have to accept it on His terms. Mere acknowledgement of the facts is not salvation. Satan also knows the truth but does not trust in it (James 2:19). The bottom line for each individual is this: Who or what is the boss of my life? The answer to that question determines where you will spend eternity.

You should become a Christian if you have the faith to believe and the willingness to surrender your life and future to the One who knows you best (Psalm 139:13–16). It is the most important decision anyone can make. In his book The Great Divorce, C. S. Lewis wrote, “There are only two kinds of people in the end: those who say to God, ‘Thy will be done,’ and those to whom God says, in the end, ‘Thy will be done.’ All that are in Hell, choose it” (HarperOne, revised ed., 2009, p. 90).

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While you become a Christian by faith, the story does not end there. Please read our "Questions about the Christian Life" section for the next "steps" you should take after you become a Christian.

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What is the Reformed Church, and what do they believe?​

Reformed Church
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ANSWER

There are two main branches within the Reformed Church family tree in America: Dutch Reformed and German Reformed. Both branches represent churches that separated from the Roman Catholic Church as part of the Protestant Reformation in Europe. The Dutch Reformed branch can be traced back to the Dutch settlers who gathered in New Amsterdam in 1628. The German Reformed branch was started by German immigrants who settled around Philadelphia in the early 1700s. These two branches have much in common, yet have remained distinct throughout their history.

The Dutch Reformed Church maintained ecclesiastical ties to Holland until 1819, when they were incorporated as the Reformed Protestant Dutch Church. In 1867, the name was changed to the Reformed Church in America. The Reformed Church in America has over 300,000 members and is a founding member of the National Council of Churches and the World Council of Churches. According to the church website, the church seeks “to strike a balance between accepting people the way they are and encouraging them to live by Christian standards of fidelity, forgiveness, and growth.”

The Christian Reformed Church, with 268,000 members currently, was formed in 1857 when several congregations in Michigan split from the Dutch Reformed Church over a perceived lack of solid doctrine and biblical practice. Abraham Kuyper was a key leader in building the new denomination, helping them focus on the lordship of Jesus Christ over all of life (Ephesians 1:22). A key distinctive is to “take on the world for Christ—using Christian schools, institutions, and organizations to make God’s redemptive and recreating work a reality in the marketplace, city hall, and factory.” Cornelius Plantinga, Reformed theologian and president of Calvin Theological Seminary, writes, “Our accents lie more on the sovereignty of God, on the authority of Scripture, on the need for disciplined holiness in personal Christian life, and finally, on Christianity as a religion of the Kingdom.”

The German Reformed Church was formed in 1725 near Philadelphia and eventually took the name Reformed Church in the US (RCUS). One of the great leaders of this church was Philip Schaff, who was a highly respected writer and editor. His works on church history and the Apostolic Fathers are still widely used today, more than 100 years after his death. In 1934, the RCUS merged with the Evangelical Synod of North America to form the United Church of Christ. A sizable group of churches rejected that merger and formed a reorganized church retaining the name RCUS.

Reformed theology is a body of doctrine that is taught by many different churches, including Presbyterian and some Baptist churches. This body of doctrine reflects the teachings of the Protestant reformers Ulrich Zwingli and John Calvin and is also referred to as Calvinism. The Synod of Dort (1618) was called to answer the teachings of Arminianism and summarized Calvinist doctrine in five points: 1) Total Depravity of Man, 2) Unconditional Election, 3) Limited Atonement, 4) Irresistible Grace, 5) Perseverance of the Saints. These five points are often referred to by the acronym “TULIP.” Reformed theologians have added a great deal of knowledge to the church at large and are generally respected for their solid scholarship.

RECOMMENDED RESOURCES​

Complete Guide to Christian Denominations: Understanding the History, Beliefs, and Differences by Ron Rhodes

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