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

[Patriot]

What is iconoclasm?​

ANSWER

Iconoclasm literally means “icon-breaking,” which includes the religious as well as political destruction of images or monuments, usually—though not always—those of another religious group. Iconoclasm is frequently a component of major domestic political or religious changes. Iconoclasm is the belief that there should not be religious pictures or sacred images or religious monuments because they are seen as a form of idolatry. People who engage in or support iconoclasm are called “iconoclasts,” a term that has come to be applied figuratively to any person who breaks or disdains established dogma or conventions. Conversely, people who revere or venerate religious images are called “iconolaters.” In a Byzantine context they are known as “iconodules” or “iconophiles.”

Though iconoclasm may be carried out by people of different religions, it is often the result of sectarian disputes between factions of the same religion. For example, the making of portraits of Christ and the saints was opposed in the early Christian church, but icons had grown to become a very popular form of worship by the end of the 6th century. The defenders of icon worship emphasized the symbolic nature of the images. There was opposition to this worship which led to the “iconoclastic controversy” by the Byzantine emperor Leo II in A.D. 726. This controversy continued in the Eastern Church for more than a century before icons were once again accepted.

The iconoclastic controversy stimulated the Byzantine artists to strive for spiritual revelation in religious art rather than for naturalistic representation. The churches of the Eastern Orthodox Church are generally decorated only with flat pictures, bas-reliefs, and mosaics. Iconoclasm was also a feature of the Protestant Reformation. The Puritans were especially hostile to the use of religious images, and some Protestants still consider their use idolatrous.

In Christianity, iconoclasm has generally been motivated by a literal interpretation of the Ten Commandments, which forbid the making and worshiping of “graven images” (see Exodus 20:4). Statues and portraits of saints and religious figures were also common in the Western church, though some Protestant sects eventually rejected them. Islam still bans all icons, and iconoclasm has played a role in the conflicts between Muslims and Hindus in India.

RECOMMENDED RESOURCES​

Christianity Through the Centuries by Earle Cairns

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[Patriot]

What is Christian atheism?​

ANSWER

Christian atheism, also called non-realistic Christianity, is a bizarre form of quasi-spiritual philosophy that keeps the forms and practices of Christianity while denying God’s existence. Christian atheists attempt to “de-mythologize” Christianity, doing away with all belief in the supernatural yet maintaining liturgies and corporate worship experiences as meeting humanity’s need for socialization and the communication of lofty ideas.

Christian atheism has roots in the 1960s’ “Death of God” movement, which claimed God actually did exist at one point, but died. According to “Death of God” proponents, when God became incarnate and died on the cross, God ceased to exist as a being independent of the universe. This was the position of Thomas Alitzer, one of the earlier proponents of Christian atheism. Modern adherents of Christian atheism generally believe in a more literal atheism in the sense that they disbelieve that God has ever existed. Of course, in Christian atheism, Jesus is not divine.

Christian atheism, like most esoteric spiritual approaches, can be difficult to explain in brief terms. There are multiple interpretations and no particular definition to bind them all together. In broad strokes, Christian atheism is a spiritual approach using the teachings and example of Jesus while denying the existence of a literal God. As a result, Christian atheism is entirely focused on earthly concerns and earthly justifications. Religion is a purely human endeavor, and God is simply a projection of a person’s mind. Belief in an afterlife is incoherent within a Christian atheist framework. In fact, Christian atheism generally holds that Christianity, like all religions, is nothing more than a “benevolent lie,” a fiction that makes life easier to understand and control.

All of this is interesting in theory, but, in practice, Christian atheism is really just atheism. Christian atheism is a non-religious, non-spiritual, and non-Christian worldview that borrows biblical terminology and ideas without actually believing in them. Non-realistic Christianity is not really Christianity at all.

What is concerning is the surprising number of people who identify as orthodox Christians yet hold beliefs similar to Christian atheism. It is easy to find clergy who do not believe that Jesus was actually God. Many churches teach that Jesus was merely a good example. Some churchgoers participate in religious practice while openly doubting that God exists. It seems that Christian atheism is not an uncommon approach today, and non-realistic Christianity has made inroads into the church.

The Bible warns against those who, in the last days, possess “a form of godliness but deny its power. Have nothing to do with such people” (2 Timothy 3:5). Christian atheism denies the Father and the Son, a rejection of truth that brings a stern scriptural rebuke: “Who is the liar? It is whoever denies that Jesus is the Christ. Such a person is the antichrist—denying the Father and the Son” (1 John 2:22; cf. 1 John 4:2–3).

Christian atheists see themselves as intellectual sophisticates who are smarter than your average churchgoer, who might actually believe that God is real and that the miracles in the Bible happened. But what Christian atheism rejects as “fairy tales” the Bible calls “many convincing proofs” (Acts 1:3). And what the Christian atheist considers an intellectually superior position the Bible calls foolish (Psalm 14:1).

RECOMMENDED RESOURCES​

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

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[Patriot]

What does the Bible say about worldliness?​

ANSWER

The dictionary definition of “worldly” is “relating to, or devoted to, the temporal world.” Worldliness, then, is the condition of being concerned with worldly affairs, especially to the neglect of spiritual things. The Bible has a great deal to say about worldliness, none of it good.

Paul equates worldliness with spiritual immaturity in 1 Corinthians 3:1-3, where he addresses the believers in the church of Corinth in regard to their worldly behavior. Though they were believers—he calls them “brothers”—they were spiritual babies who could not understand the deep things of God that Paul wished to share with them. They had never progressed past learning the basics of the faith and were seemingly content to remain there. This lack of maturity led to their behaving as though they were still part of the unsaved world. They quarreled among themselves as to which of them was greater because of which of the apostles they followed (1 Corinthians 1:11-13; 3:4), when in reality they followed none of them, following instead their own lusts and desire to elevate themselves above others. Paul exhorted them to grow up and mature in the faith so they would cease from worldly behavior.

The epistles depict worldliness as the exact opposite of godliness. The world’s wisdom is not wisdom at all (1 Corinthians 3:18-19). Rather, it is foolishness, especially the world’s wisdom on the subject of religion. We see that today in the endless discussions of “spirituality” by men whose spiritual wisdom is based on nothing more than worldly illusions. True wisdom that comes from God is juxtaposed against the foolish “wisdom” of the world throughout Scripture. The message of the cross is foolishness to those with worldly wisdom who are perishing (1 Corinthians 1:18) because true wisdom comes not from man’s philosophies, but from God’s Word. True godliness is always opposed by the world.

Furthermore, Paul refers to a “worldly sorrow” (2 Corinthians 7:10) which is the opposite of the godly sorrow that comes from true repentance. Godly sorrow is what we feel over our sin when we come to see it as God sees it and when our view of it is in accord with His. Worldly sorrow, on the other hand, does not stem from the knowledge of sin against a holy God, but rather from circumstances in which the worldly find themselves. Worldly sorrow stems from a love of self and may arise from the loss of friends or property, from disappointment, or from shame and disgrace. But once the circumstances right themselves, worldly sorrow disappears. Godly sorrow, however, is only alleviated by turning to Christ, who alone provides freedom from the sorrow, the penalty and the power of sin.

Finally, Scripture draws a clear distinction between friendship with God and friendship with the world. James 4:4 tells us that “friendship with the world is hatred toward God.” He goes on to say that “anyone who chooses to be a friend of the world becomes an enemy of God.” The apostle James uses the strong words “hatred” and “enemy” to drive home the point that we can be in the world or in the kingdom, but not both because they are at opposite ends of the spectrum. Those who choose worldliness choose to live in the enemy’s camp because all that is of the world is under the control of Satan (1 John 5:19). He is the ruler of this world, and when we choose the world, we enlist in his evil army and become enemies of God.

For the Christian, the choice is clear. To avoid worldliness, we must mature in the faith, growing up in all things in Christ so that we are no longer spiritual infants, tossed about by the lies of the world (Ephesians 4:14-15). We must come to know the difference between the wisdom of God and the foolishness of worldly wisdom, and that is only achieved by careful and diligent study of the Word, seeking God’s wisdom in prayer (James 1:5), and enjoying the fellowship of other mature believers who can encourage us to reject worldliness and embrace godliness.

RECOMMENDED RESOURCES​

The Difficult Doctrine of the Love of God by D.A. Carson

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[Patriot]

What does the Bible say about complaining?​

ANSWER

The Greek word translated “complainer” means literally “one who is discontented with his lot in life.” It is akin to the word grumbler. Complaining is certainly not a fruit of the Spirit (Galatians 5:22-23) and, in fact, is detrimental to the peace, joy, and patience that come from the Spirit. For the Christian, complaining is destructive and debilitating personally and only serves to make our witness to the world more difficult. Who, for instance, would be attracted to a religion whose adherents are dissatisfied with life and who continually grumble and complain?

The first complainer was Adam who, after he and Eve disobeyed, complained to God that “the woman you put here with me – she gave me some fruit from the tree, and I ate it” (Genesis 3:12). The son of Adam, called Cain, also complained, although undoubtedly within himself (Genesis 4:6). We also know of the complaints made by Moses, when he met God at the burning bush (Exodus 3–4). Also, Moses cried to the Lord repeatedly for deliverance from the Israelites’ grumbling and idolatry (Exodus 17:4; 32:31-32). We also know of the complaints that David offered up to the Lord in the Psalms (Psalm 2:1; 12:1-2; 22:1) and the complaints made by the prophets concerning the idolatry of the Jewish nation. However, the book of Job offers the most in the way of complaints toward God, and yet Job did not sin (Job 1:22, 2:10). That is not to say that the aforementioned people never sinned in voicing their complaints to God, but Job was a man who was able to sanctify his complaints, and that took humility.

Clearly, as believers we are challenged not to grumble or complain (Philippians 2:14-15; 1 Peter 4:9); rather, we are to love one another deeply so that we may become “blameless and pure” in God’s eyes. If we grumble and complain, it shows how worldly we still are (James 4:1-3). A complaining spirit leads to fighting and quarrelling because complaints come from unfulfilled desires, which lead to envy and strife. Was that not at the root of the problem with the sons of Israel, when they chose to dispose of their brother Joseph, because of his dream (Genesis 37:3)?

Finally, while it is not wrong to complain to God, it is wrong to complain about God. Those that did so met the anger of the Lord, as was the case of Moses’ sister Miriam (Numbers 12) and Korah and Dathan (Numbers 16). But note that they spoke against God’s servant and, in doing so, spoke against God Himself. If we must complain, let it be to Him about our own sinfulness so that He will forgive and cleanse us (1 John 1:9) and put within us a new heart, one that rejoices rather than complains.

RECOMMENDED RESOURCES​

Spiritual Disciplines for the Christian Life by Donald Whitney

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[Patriot]

What is spiritual abuse?​

ANSWER

To “abuse” is to use something or someone to bad effect or for a bad purpose, especially regularly or repeatedly. Spiritual abuse happens when a spiritual authority, such as a cult leader or abusive pastor, seeks to control individuals and ensure obedience. Spiritual abuse is closely associated with spiritual manipulation and is not God’s plan for promoting spiritual growth.

A spiritually abusive group might claim that they are God’s sole channel of communication and that they alone can rightly interpret God’s Word. They might claim that salvation depends upon belonging to their church and that, since God speaks through them alone, there can be no further discussion on what the leaders say. Or the leaders might point to God’s blessing on their work—proved by increased baptisms, perhaps—and push members to contribute more generously to their expansion programs. Pushing for more money, promising that God will repay, and piling on guilt can be signs of covert abuse.

Abusive groups also place great emphasis on performance-related works—attending every meeting; volunteering to help at local, regional, and national events; and devoting required minimum amounts of time to proselytizing. Members are constantly reminded that the end of this wicked system of things is imminent and so there is very little time left to spread the “good news.” Everyone must do more in the advancement of “God’s work.” The dedication of each member is tracked and measured by the amount of time, effort, and money he or she gives to the cause. If an individual’s efforts begin to slip below expectations, it will be noticed.

Spiritual abuse can occur when church or cult leaders misuse Scripture to bolster their own authority and keep their members under their thumb. For example, a spiritual authority may use Hebrews 13:17 (“Have confidence in your leaders and submit to their authority”) to demand blind loyalty and unthinking obedience. A leader might say, “God has given me authority over you; thus, to disobey me is to disobey God.” If members grow uneasy and think about leaving, all the leader has to do is say, “If you leave this group, you will never go to heaven, because only we have the truth.” This type of manipulation is appalling, but it occurs more often than one might think. Our loyalty is due Christ, the Head of the church (Ephesians 1:22), not a particular organization, church, or leader.

Cults and abusive churches pre-emptively insulate members from any information critical of the group. Members are taught early on to be skeptical of any negative report about the group and that the biased media only lies about them. These “lies” are identified as a form of persecution, which “proves” they must be the one true religion. So, for example, if journalists report on leaders who have been found guilty of child abuse, the organization simply tells its members they cannot believe anything the newspapers say about them—it’s all lies and smears. If simple denial doesn’t work, they move on to rationalization and wishful thinking. Spiritually abusive leaders can become so adept at thought and information control that those under their sway will actually defend their new identity over their former identity.

The more committed to the abusive church a person becomes, the more isolated he becomes from non-members, and the more he fears punishment if he tries to leave. Some people, after a lifetime of emotional investment in a religious group, simply do not know how they could survive if they left. They have no friends other than their fellow church members. They may have cut off contact with family members. They probably have no interests (social or intellectual) outside of their group. Such is their fear of being ostracized that many stay put, keeping their misgivings to themselves.

Jonestown survivor Deborah Layton wrote, “When our own thoughts are forbidden, when our questions are not allowed and our doubts are punished, when contacts and friendships outside of the organization are censored, we are being abused for an end that never justifies its means. When our heart aches knowing we have made friendships and secret attachments that will be forever forbidden if we leave, we are in danger. When we consider staying in a group because we cannot bear the loss, disappointment and sorrow our leaving will cause for ourselves and those we have come to love, we are in a cult” (Seductive Poison. New York: Anchor Books, 1998, page 299).

Peter warned us that “there will be false teachers among you” (2 Peter 2:1). As he described these false teachers, Peter points to their propensity to abuse their followers: “In their greed these teachers will exploit you with fabricated stories” (verse 3), or as the KJV puts it, “They [shall] with feigned words make merchandise of you.” Those who would attempt to use the Word of God to take advantage of the church are greedy liars, and they will bring divine retribution upon themselves: “Their condemnation has long been hanging over them, and their destruction has not been sleeping” (verse 3).

Jesus’ yoke is easy, and His burden is light (Matthew 11:30). Those who claim to speak for Jesus today should not be placing heavier burdens on people than Jesus would.

A pastor is to be a shepherd. Shepherds who abuse the flock can expect severe punishment when the Lord returns: “He will cut him to pieces and assign him a place with the unbelievers. . . . From everyone who has been given much, much will be demanded; and from the one who has been entrusted with much, much more will be asked” (Luke 12:46–48). With privilege comes responsibility, and those spiritual wolves who abuse their authority will have to answer to God for the harm they have done.

RECOMMENDED RESOURCES​

The Subtle Power of Spiritual Abuse by Johnson & VanVonderen

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[Patriot]

What does the Bible say about Limbo?​

ANSWER

The root of the word limbo is “the edge of a hem on a garment,” so the word itself is telling us that limbo is someplace which borders very close to another. A very broad definition of limbo is “a zone which exists between two definite places.” The Bible does not give the name “limbo” to any specific place or realm, but various people have used the word “limbo” in various ways.

One Roman Catholic tradition names a “limbo” for children who die before their baptisms or die outside of the Roman Catholic religion. There is no biblical support for this view. It is merely a religious opinion which has been handed down by Catholic theologians. For a study on the destiny of children who die, please read our article on the age of accountability.

The closest biblical account for a “limbo” concerns “Abraham’s bosom” and “paradise” in the parable of the rich man and Lazarus (Luke 16:19-31). Although some view it as a parable to teach a truth concerning prophecies declaring the kingdom of God, the places mentioned must exist or Jesus would not have used them. Parables are not based upon imaginary objects and locations, but on things which are real. So before the death and resurrection of Jesus Christ, there were two places souls went upon death. One place is at the side of Abraham (often described as Abraham’s bosom); this would be for people who died in faith in God’s promised Messiah, just as Abraham did, and were declared righteous by faith (Genesis 15:4-6; Romans 4:13-24). Those who died in unbelief went to a place of torment, commonly called “hell.”

But this is also a temporary “limbo.” These souls will appear at the second resurrection before the great white throne of Revelation 20:11-13. These people are not in the Book of Life because they do not have eternal life through faith in Christ, and they are cast into their final destination in the “lake of fire / gehenna.” The idea of “limbo” as a realm in between heaven and hell, sort of another purgatory, is not biblical. If there is any sort of a “limbo,” it is the temporary holding place of departed spirits called “hades” or “sheol” in the Bible.

RECOMMENDED RESOURCES​

Heaven by Randy Alcorn

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[Patriot]

What are the apocryphal gospels?​

ANSWER

The word apocrypha is from the Greek word for “obscure” or “hidden.” The apocryphal gospels are so named since they were not prominent in the early church.

Matthew, Mark, Luke, and John are known as the canonical gospels because they were recognized by the early church as being accurate, authoritative, and inspired accounts of the life and teachings of Jesus. However, in addition to these four works, there were a great number of other works that purported to record other words and deeds of Jesus. These works are not authoritative or inspired and sometimes not even accurate records of the life and teachings of Jesus.

Many of the apocryphal gospels were considered by the early church to be useful but not inspired. In the years since, more works such as the Gnostic gospels have come to light, which the early church would have considered heretical. Currently, the term apocryphal gospel applies to any non-canonical early work that purports to record the life and teaching of Jesus. Neither Roman Catholics nor Eastern Orthodox nor Protestants accept any of the apocryphal gospels as authoritative or inspired. However, modern scholarship (such as applied in the Jesus Seminar) generally accepts these “gospels” as accurate records needed to give us a full picture of the life and teachings of Jesus.

Some of the apocryphal gospels are lost to us but are mentioned in other early Christian writings and would have been considered helpful though not inspired. These works include the Gospel of Andrew, the Gospel of Bartholomew, the Gospel of Barnabas, and Memoirs of the Apostles.

Some of the apocryphal gospels are the work of heretical groups that attempted to co-opt the teachings of Jesus for their own purposes. Among these works are the Gospel of Marcion, the Gospel of Thomas, the Gospel of Judas, the Gospel of Mary, the Gospel of Philip, and the Gospel of Truth. The Gospel of Thomas is probably the best-known because it was popularized by Princeton University Professor of Religion Elaine Pagels in her 2004 best-seller Beyond Belief: The Secret Gospel of Thomas.

Some of the apocryphal gospels, like the Gospel of Peter, are just bizarre. In this work, we encounter an actual talking cross.

The Secret Gospel of Mark has only recently come to light and suggests that Jesus may have had a homosexual relationship with Mark. Further investigation suggests that this find was a hoax perpetrated by Morton Smith, the man who claimed to have discovered it. However, modern critical scholarship uncritically accepted it as genuine for a time.

Because of the wide variety of teaching in these apocryphal gospels, some scholars prefer to speak of “early Christianities,” implying that there was never a single, unified, accurate, authoritative teaching about Jesus but that each group collected partial truth to suit their own needs. The group that we now call orthodox was the group that eventually gained prominence; thus, the gospels that they preferred (the canonical gospels) were accepted as authoritative while the others were suppressed. This is essentially the premise behind Dan Brown’s novel The DaVinci Code. Such theories contradict the fact that the early church received “the faith that was once for all entrusted to God’s holy people” (Jude 1:3).

On further investigation, we find that the apocryphal gospels that present some of the most divergent views on who Jesus was and what He taught were written much later than the canonical gospels. There is no evidence for the views they present in other writings of the early church. Scholars who put all the gospels on equal footing tend to be hypercritical of the canonical gospels and overly accommodating to the apocryphal gospels.

The extant apocryphal gospels are all readily available online for whoever wants to read them. For a scholarly evangelical analysis of the apocryphal gospels, we recommend Fabricating Jesus: How Modern Scholarship Distorts the Gospels by Craig Evans, and for a more popular-level explanation we recommend Chapter 1 of The Case for the Real Jesus by Lee Strobel.

RECOMMENDED RESOURCES​

Recovering the Real Lost Gospel: Reclaiming the Gospel as Good News by Darrell Bock

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[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

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[Patriot]

Was Jesus a rabbi?​

ANSWER

It is clear from the gospels that Jesus had a reputation as a Jewish rabbi (Mark 14:45; John 1:38). Peter (in Mark 9:5) and Mary Magdalene (in John 20:16) both referred to Jesus as “Rabbi.” Moreover, the Jewish ruler Nicodemus thought that this title was appropriate for Jesus: “Rabbi, we know that you are a teacher who has come from God. For no one could perform the signs you are doing if God were not with him” (John 3:2). Elsewhere, we see Jesus referred to as “Teacher” (Mark 5:35). According to John 1:38, Rabbi and Teacher are synonymous titles.

A rabbi (literally, “my master”) is a member of the clergy in the religion of Judaism. Rabbis often function as leaders of synagogues where they provide instruction in the Hebrew Scriptures and Jewish traditions. Rabbis preach sermons, interpret the Old Testament, and perform other functions similar to those of Christian pastors. While Jesus was never part of the official temple leadership, He was still considered a rabbi because of His ministry of teaching. Even the Babylonian Talmud describes Jesus as a teacher who had students (Sanhedrin 43a).

During the first century AD, the word rabbi was used in a more informal sense than today. In Jesus’ day, the title “Rabbi” merely signified that a person had a reputation as a wise teacher or sage. Gamaliel the Elder, who taught Saul of Tarsus and who is mentioned in Acts 5:34–40, is referred to in the Mishna as a rabbi: “Since Rabban [Rabbi] Gamaliel the Elder died, there has been no more reverence for the law, and purity and piety died out at the same time” (Sotah 15:18). We learn from John’s gospel that John the Baptist was also addressed by this title: “They came to John and said to him, ‘Rabbi, that man who was with you on the other side of the Jordan—the one you testified about—look, he is baptizing, and everyone is going to him’” (John 3:26).

So it seems undeniable that Jesus was considered a wise teacher and thus could be properly categorized as a rabbi, as the term was used in Jesus’ time. It wasn’t until after the destruction of the temple in AD 70 that the title of “Rabbi” took on a more formal meaning for those who were ordained in the rabbinic movement. As time went on, the definition of rabbi continued to evolve. So, yes, Jesus was a rabbi, as defined in the first century, but today He would not hold the same title, as defined in modern-day Judaism.

RECOMMENDED RESOURCES​

The Life and Times of Jesus the Messiah, Updated Edition by Alfred Edersheim

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[Patriot]

What is totalitarianism?​

ANSWER

Totalitarianism is a political system in which the state holds total authority over the society and seeks to control all aspects of public and private life. Examples of totalitarian regimes are Germany under the Nazis, the Soviet Union under Stalin, China under Mao Zedong, and North Korea since 1948. Totalitarianism is characterized by a dictator or one-party rule, censorship of media, intimidation of the populace, propaganda in media and education, secret police forces, prohibition of all criticism of the government, and the repression of freedom of religion.

Historically, Christianity has flourished under totalitarian regimes. The book of Acts recounts the persecution of the Christians under Roman rule—including Nero’s reign—and the resulting spread of the gospel. After the stoning of Stephen, believers were forced to flee from those who wanted to put them to death. “On that day a great persecution broke out against the church in Jerusalem, and all except the apostles were scattered throughout Judea and Samaria” (Acts 8:1). It appears from Acts 9:31 that this persecution backfired and actually worked toward the further spread of the gospel of Jesus Christ.

Christians today are no less persecuted in some parts of the world where totalitarianism rules. Citing a Pew Research survey, Bishop John McAreavey, chair of the Council for Justice and Peace of the Irish Catholic Bishop’s Conference, stated that Christian persecution is being gravely underestimated, as “Christianity is now the world’s most oppressed religious group, with persecution against them reported in 110 countries” (The Christian Post, May 19, 2015). According to the International Society for Human Rights, a non-religious organization, 80 percent of all acts of religious discrimination in the world today are directed against Christians, most occurring in North Korea, where a militant, atheistic dictatorship holds power, and the Middle East, where Islamic totalitarianism is on the rise.

As in the early church, God’s sovereign control ensures that the gospel will be preached “in all the world as a witness to all the nations, and then the end will come” (Matthew 24:14). No dictator or totalitarian government can prevent the spread of God’s message throughout the world. They can oppress people, but they cannot suppress Truth. God’s plan for salvation will not be thwarted. Jesus will build His church (Matthew 16:18). Totalitarianism is just another futile effort by the forces of evil to impede the Lord’s work.

RECOMMENDED RESOURCES​

Politics According to the Bible: A Comprehensive Resource for Understanding Modern Political Issues in Light of Scripture by Wayne Grudem

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[Patriot]

What is the Judeo-Christian ethic?​

ANSWER

The term “Judeo-Christian” refers to something that has its source in the common foundations of Judaism and Christianity. The Bible includes the Jewish Scriptures of the Old Testament, so the moral foundations laid down in Judaism are upheld in Christianity. The first use of the term "Judeo-Christian ethic" was apparently by the German philosopher Friedrich Nietzsche in his 1888 book The Antichrist: Curse on Christianity. The early uses of the term "Judeo-Christian ethic" referred to the Jewish roots and identity of the early Christian church, but it wasn’t used to speak of a common set of morals until much later.

In 1952, President-elect Dwight Eisenhower, speaking to the Freedoms Foundation in New York, said, "Our sense of government has no sense unless it is founded in a deeply religious faith, and I don’t care what it is. With us of course it is the Judeo-Christian concept, but it must be a religion that all men are created equal." This began the modern use of the term in American political and social circles. From Eisenhower’s day to the present, the term has become particularly associated with political conservatives in America, though there are much broader applications. In our American military schools, it is commonly taught that the modern rules for war, like the protection of captives and non-combatants, are based on biblical themes. American jurisprudence is firmly based in Judeo-Christian ethics and celebrates that fact with a variety of artwork throughout Washington, D.C. In the House of Representatives there are 23 marble relief portraits of great lawgivers, including Moses, who is given the central point of focus. The sculptures over the main entrance to the Supreme Court building are centered on Moses with the Ten Commandments, and there are several other representations of Moses and the Ten Commandments in various places throughout the building.

Though there are many aspects to the Judeo-Christian ethic, some of the more common ones are the sanctity of human life, personal responsibility, a high regard for marriage, and compassion for others. Much of what is best in Western civilization can be directly attributed to the Judeo-Christian ethic. Historian Thomas Cahill, in pointing out the common themes of Christianity and Judaism, said, “The heart of the Torah is not obedience to regulations about such things as diet—what one may eat, whom one may eat with, how one must prepare oneself beforehand—but to tzedakka, justice like God’s Justice, justice toward the downtrodden.” The foundations of the Judeo-Christian ethic can be summarized in the “Golden Rule” which Jesus taught His disciples in Matthew 7:12, “So in everything, do to others what you would have them do to you, for this sums up the Law and the Prophets.”

RECOMMENDED RESOURCES​

Faith of Israel, 2d ed.: A Theological Survey of the Old Testament by William Dumbrell

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[Patriot]

Why was the worship of Baal and Asherah a constant struggle for the Israelites?​

ANSWER

Throughout the Old Testament in the Bible, we find what seems a confusing trend of idol worship among the Israelites, who especially struggled with the worship of Baal and Asherah (or Ashtoreth). God had commanded Israel not to worship idols (Exodus 20:3; Deuteronomy 5:7)—indeed, they were to avoid even mentioning a false god’s name (Exodus 23:13). They were warned not to intermarry with the pagan nations and to avoid practices that might be construed as pagan worship rites (Leviticus 20:23; 2 Kings 17:15; Ezekiel 11:12). Israel was a nation chosen by God to one day bear the Savior of the world, Jesus Christ. Yet, even with so much riding on their heritage and future, Israel continued to struggle with idol worship.

After the death of Joshua, the worship of Baal and Asherah became a plague upon the Israelites and was a perennial problem. Baal, also known as the sun god or the storm god, is the name of the supreme male deity worshiped by ancient Phoenicians and Canaanites. Asherah, the moon goddess, was the principal female deity worshiped by ancient Syrians, Phoenicians, and Canaanites. The Israelites neglected to heed the Lord’s warning not to compromise with idolaters. The ensuing generations forgot the God who had rescued them from Egypt (Judges 2:10–12).

Of course, the period of the judges wasn’t the first time Israel had been tempted by idol worship. In Exodus 32, we see how quickly the Israelites gave up on Moses’ return from Mount Sinai and created an idol of gold for themselves. Ezekiel 20 reveals a summary of the Israelites’ affairs with idols and God’s relentless mercy on His children (also see 1 & 2 Samuel, 1 & 2 Kings, 1 & 2 Chronicles).

As for why the worship of Baal and Asherah specifically was such a problem for Israel, there are several reasons we can cite: first, the worship of Baal and Asherah held the allure of illicit sex, since the religion involved ritual prostitution. This is exactly what we see in the incident of Baal of Peor, as “the men began to indulge in sexual immorality with Moabite women, who invited them to the sacrifices to their gods” (Numbers 25:1–2). It was during this episode that an Israelite named Zimri brazenly brought a Midianite woman into the camp and went straight to his tent, where the two began having sex (verses 6–8, 14).

Another reason that the worship of Baal and Asherah was a perennial problem for Israel is due to what we could call national peer pressure. Israel wanted to be like the other nations (see 1 Samuel 8:5, 20). The other nations worshiped Baal and Asherah, and so many Israelites felt a pull to do the same.

Of course, we cannot overlook the fact of Satan’s temptations and mankind’s basic sinfulness. The enemy of our souls tempted Israel to worship idols; the sacrifices made to Baal and Asherah were really sacrifices to demons (1 Corinthians 10:20). The stubborn willfulness of humanity works in tandem with Satan’s seductions and causes us to jump at any chance to rebel against God. Thus Israel repeatedly forsook God’s commands, despite losing God’s blessings, and chased after the Baals and Asherahs to their own destruction.

The book of Hosea aptly uses adultery as a metaphor in describing Israel’s problem with idol worship. The Israelites were trapped in a vicious cycle of idol worship, punishment, restoration, then forgiveness, after which they went back to their idols once more. God’s patience with Israel is unfathomable by human standards; God’s nature is the essence of love, and He gives His sons and daughters chances to repent (1 John 4:8; Romans 8:38–39; 2 Peter 3:9).

The problem of Baal and Asherah worship was finally solved after God removed Israel from the Promised Land. Due to the Israelites’ idolatry and disregard of the Law, God brought the nations of Assyria and Babylon against them in an act of judgment. After the exile, Israel was restored to the land, and the people did not dally again with idols.

While Christians today may be quick to judge the Israelites for their idolatry, we must remember that idols take many forms. Idolatrous sins still lure and tempt the modern-day believer (Romans 3:23; 1 John 1:8–10), though perhaps they have taken new shapes. Instead of ancient forms of Baal and Asherah, we today sometimes honor possessions, success, physical pleasure, and religious perfection to the dishonoring of God. Just as God disciplined the Israelites for their idolatry and forgave them when they repented, He will graciously discipline us and extend the offer of forgiveness in Christ (Hebrews 12:7–11; 1 John 1:9; 2 Peter 3:9).

RECOMMENDED RESOURCES​

The Baal Conspiracy: An Expose on Everyday Idolatry by Al Truesdale

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[Patriot]

What is the Spirit of adoption (Romans 8:15)?​

ANSWER

Romans 8:15 says, “For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, ‘Abba! Father!’” (KJV). This verse contrasts two spirits: an impersonal “spirit of bondage” or “spirit of slavery” and the Holy Spirit, called here “the Spirit of adoption.” Other translations render the phrase the Spirit of adoption as “God’s Spirit when he adopted you as his own children” (NLT), “the Spirit makes you God’s children” (GNT), or “a Spirit that shows you are adopted as his children” (CEB).

Two different spirits. Two different mindsets that we can have in our approach to God: we can approach Him as slaves in bondage, or we can approach Him as adopted children. The Bible presents a high view of adoption and uses it to parallel the relationship God wants to have with us. The spirit of slavery views God has a slave owner and we His trembling subjects. The spirit of adoption views God as a loving Father and we His beloved sons and daughters.

A spirit of slavery is manifested in legalistic religion. Many cults and even some Christian denominations put such emphasis on rule-keeping that they instill fear and a sense of dread in their members. God is presented as a taskmaster who is never quite satisfied with anything we do. The bar is always set a bit too high, so people find religious activities to keep themselves busy in the hope that God will accept them for their effort. Even those who have been born again through faith in Christ’s sacrifice for their sin (John 3:3) can cling to a spirit of slavery, never realizing the freedom that is theirs with the Spirit of adoption.

This spirit of slavery was rampant within the Jewish culture when Jesus came to earth. He soundly rebuked the religious leaders for instilling such legalism in people with whom God desired to have a loving relationship (Mark 7:7–9; Matthew 23:15–16). Paul cautioned the early churches to be watchful for the return of that spirit of slavery. In Galatians 5:1 he wrote, “It is for freedom that Christ has set us free. Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery.”

In startling contrast is the Spirit of adoption, the Holy Spirit of God who brings us into God’s family. Jesus invited believers to address God as “our Father” (Matthew 6:8–9). God explained His desire to treat His people as sons and daughters (2 Corinthians 6:18). God has made this spiritual adoption possible through faith in His only begotten Son, Jesus Christ (John 3:16–18; 1:12; 14:6; Romans 8:14). Based on our faith and confession of allegiance (Romans 10:9–10), God adopts us into His eternal family. He makes us joint heirs together with Jesus Christ (Romans 8:17). We receive the Spirit of adoption when we accept, by faith, the grace that has been offered to us in Christ (Ephesians 1:5; Romans 8:23; Luke 10:27). It is the Spirit of adoption who teaches us to call out to God as our “Abba, Father.”

There is a vast difference between the way sons serve their fathers and the way slaves serve their masters. Slaves may perform duties; sons perform acts of love. Slaves dutifully obey; sons gladly obey. Slaves are motivated by fear of punishment; sons are motivated by love of relationship. Slaves ask, “What is required?” Sons ask, “What else can I do for you?” The Spirit of adoption changes us from fearful slaves to joyful sons and daughters. The Spirit of adoption allows us to “come boldly before the throne of grace” (Hebrews 4:16) as a beloved child runs to his father in times of trouble. Because of the Spirit of adoption, we can enjoy serving God without fear or obligation. Serving in our Father’s kingdom becomes life’s highest ambition (2 Corinthians 5:20).

RECOMMENDED RESOURCES​

A Godward Life by John Piper

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[Patriot]

Does the “God gene” disprove God?​

ANSWER

Dean Hamer’s 2004 book, The God Gene: How Faith Is Hardwired into Our Genes, in no way disproves God. Hamer’s theory – that the VMAT2 gene in humans is responsible for producing a belief in God – has been widely criticized both in secular scientific circles and in the theological world. There is virtually no serious scientific or theological scholar who backs Hamer’s hypothesis.

This raises the question as to why Hamer would propose such a thing to begin with. Actually, he answers the question himself: “Proponents of this view often are called ‘materialists’ because they believe that all mental processes can ultimately be accounted for by a few basic physical laws. Most scientists, including myself, are materialists” (emphasis added).

Therein lies Hamer’s motivation. Materialists or philosophical naturalists believe God does not exist and there is no supernatural component to life. To materialists, everything has a purely natural explanation; their worldview dictates that they exclude any rationale that hints at the supernatural. It’s an a priori judgment and not scientific at all, but when scientists begin expounding on philosophy and religion, their bias usually starts to show.

In reality, a true, absolute materialist probably does not exist. A materialist may say to his wife, “Sweetheart, I love you,” but a more accurate statement—from his standpoint—would be, “Sweetheart, I’m having a chemical reaction.” Love, to the true materialist, is nothing more than a serendipitous mix of hormones.

Materialist thought is nothing new. In Acts 17, the apostle Paul confronts the philosophers on Mars Hill in Athens. Among them were the Epicureans, who believed life was nothing more than a random composition of atoms. Like Hamer, they were materialists, and they believed nothing existed beyond physical life and the natural processes that comprise it.

The Bible says that all people intuitively know there is a God, not because of a specific gene they possess but because they were made in the image of God (the imago dei; cf. Genesis 1:26). “Although they knew God, they neither glorified him as God nor gave thanks to him” (Romans 1:21). Reformer John Calvin referred to this knowledge as the sensus divinitatis (“sense of divinity”).

While materialists like Hamer espouse a reductionist view of humanity, the Bible gives humanity a special place in creation. According to Scripture, we are more than just matter + time + chance. We carry a living soul, created in us by God’s very breath (Genesis 2:7).

Further, Hamer’s book does nothing to answer the sound philosophical arguments for God’s existence, which have endured centuries of scrutiny and debate. The cosmological, teleological, and moral arguments for God, as well as the historicity of Jesus Christ’s life, drown out any assertion by philosophical naturalists that God does not exist.

In the end, the God gene theory fails to make even the smallest dent in the truth claims of Christianity.

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 a house blessing?​

ANSWER

A house blessing (also referred to as “house healing” or “house cleansing”) is a ritual performed by a religious leader with the intention of protecting those who live in the house from hardships and trouble. Many religions have some form of house blessing that is a part of their regular practices or traditions.

In Christianity, a house blessing is an ancient tradition. In Protestantism and Orthodox Christianity, the blessing usually takes the form of a prayer over the house, but practices vary from each region and religion to the next. Sometimes the blessing takes the form of hanging a framed picture of Christ with a prayer printed on it. Catholic priests perform house blessings for their church members by sprinkling holy water in each room while praying for the inhabitants of the house. Priests will often do house blessings on Epiphany (January 6) to commemorate the Magi visiting Jesus and bringing Him gifts (Matthew 2:11).

In the Bible, God blessed the houses of His servants for His purposes and glory (Genesis 39:5; Ezekiel 44:30). There is nothing that indicates that a ritual preceded the blessing. God simply blessed His people who were following in obedience to Him.

There is nothing overtly sinful or unbiblical about a house blessing. It is a tradition of man. The Bible does not require any ritual in order for God to bless a home, nor does it list any rules about how a house blessing should be done. As a tradition, a house blessing is something we are free to choose or not choose to do. To avoid trusting in superstition, we should remember that it is God who blesses, not a picture in a frame or water from a shaker.

RECOMMENDED RESOURCES​

Knowing God by J.I. Packer

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[Patriot]

What is an Asherah pole?​

ANSWER

An Asherah pole was a sacred tree or pole that stood near Canaanite religious locations to honor the pagan goddess Asherah, also known as Astarte. While the exact appearance of an Asherah pole is somewhat obscure, it is clear that the ancient Israelites, after entering the land of Canaan, were influenced by the pagan religion it represented.

In the Bible, Asherah poles were first mentioned in Exodus 34:13. God had just remade the Ten Commandment tablets, and Moses had requested God graciously forgive the Israelites for worshiping the golden calf. Verse 10 begins the covenant God made: if the Israelites obey Him, He will drive out the tribes living in Canaan. But they must cut down the Asherah poles. Deuteronomy 7:5 and 12:3 repeat the command nearly verbatim, while Deuteronomy 16:21 commands the Israelites not set up any wooden Asherah poles of their own. Two books later, In Judges 3:7, “The sons of Israel did what was evil in the sight of the LORD, and forgot the LORD their God and served the Baals and the Asheroth.”

Gideon became the first to fight against the infestation of Asherah poles, although, in his fear, he chopped his father’s Asherah pole down at night (Judges 6:25-27). The books of 1 & 2 Kings and 1 & 2 Chronicles tell a long story of one king chopping down Asherah poles and another building them back up. King Manasseh of Judah went so far as to install a pole in the temple of the Lord (2 Kings 21:3, 7). In the midst of a great cleansing, King Josiah took out the Asherah pole and ground it to powder, further defiling it by spreading the dust over graves (2 Kings 23:6).

Most areas in that time and place had a god and goddess designated as responsible for the well-being of crops and livestock. Likely, in the constant evolution of pagan gods and goddesses, Asherah was one of the names given for a fertility goddess in the region. Asherah’s consorts varied, depending on the cultic beliefs of the people—sometimes Asherah was said to consort with the Canaanite creator-god, El; or with the god of fertility, Ba’al; or, horrifically, with the Lord God Himself. Asherah poles were wood poles (sometimes carved, sometimes not) or trees planted by the “high places” where pagan worshipers sacrificed, although the specific purpose of the poles is not clear. It’s interesting to note that, while the once-essential “Asherah” has morphed from goddess to wooden pole to obscurity, Father God, Creator of the universe, has never changed.

RECOMMENDED RESOURCES​

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

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[Patriot]

What does it mean that the tongue of the wise promotes health (Proverbs 12:18)?​

ANSWER

People spend a great deal of time, energy, and money in search of ways to promote health and wellness. One technique they may overlook is found in the Bible: “There is one who speaks like the piercings of a sword, but the tongue of the wise promotes health” (Proverbs 12:18, NKJV).

Not only can the tongue promote health and healing, but Proverbs 18:21 tells us, “The tongue has the power of life and death.” In these proverbs and many other Scripture passages, the word tongue is a metonymy that refers to our spoken words. Most modern Bible translations render Proverbs 12:18 in less figurative language: “Some people make cutting remarks, but the words of the wise bring healing” (NLT).

Proverbs 12:18 reads like an observation: “There is one who speaks rashly, like a piercing sword; but the tongue of the wise brings healing” (CSB). In other words, some people break out in thoughtless and insensitive language, causing a spiritual or emotional wound like a knife piercing into the listener. In direct antithesis, wise people choose words that bring healing to others. A concise form of this Proverb might say, “Rash words hurt; wise words heal.”

There is deadly poison in thoughtlessly spoken words, and there is healing power in judiciously chosen words. The right words are like good medicine that can make a person well: “The soothing tongue is a tree of life, but a perverse tongue crushes the spirit” (Proverbs 15:4). To use the metaphor of Proverbs 12:18, some people use their sword-like words to wound, give offense, promote corruption, and injure reputations. Those are the words of the reckless. In contrast is the tongue of the wise, whose wholesome words bring common sense, discernment, comfort, soundness, and benefit to others. Even when bringing reproof, the tongue of the wise is healing.

Despite its being a small instrument, the tongue holds tremendous power to produce both good and evil. James describes the harm we can cause to ourselves and others with our spoken words: “In the same way, the tongue is a small thing that makes grand speeches. But a tiny spark can set a great forest on fire. And among all the parts of the body, the tongue is a flame of fire. It is a whole world of wickedness, corrupting your entire body. It can set your whole life on fire, for it is set on fire by hell itself. People can tame all kinds of animals, birds, reptiles, and fish, but no one can tame the tongue. It is restless and evil, full of deadly poison. Sometimes it praises our Lord and Father, and sometimes it curses those who have been made in the image of God” (James 3:5–9, NLT).

When James says, “No one can tame the tongue,” he’s not implying that there’s no hope for us and that Christians should give up trying to control their speech. On the contrary, James is teaching the need for divine help. No one has it within himself, without the grace of God, to master his tongue and keep it in line. Even when he thinks he has his tongue under control, a person will often allow an unwise or hurtful word to slip out. The tongue is truly unruly. Although difficult, taming the tongue is imperative: “If you claim to be religious but don’t control your tongue, you are fooling yourself, and your religion is worthless” (James 1:26, NLT).

Believers in Jesus Christ are called to be wise; after all, it is the tongue of the wise that promotes health, and we should strive to speak life and healing rather than cursings and death: “For if we could control our tongues, we would be perfect and could also control ourselves in every other way. We can make a large horse go wherever we want by means of a small bit in its mouth. And a small rudder makes a huge ship turn wherever the pilot chooses to go, even though the winds are strong” (James 3:2–4, NLT).

To have the tongue of the wise that promotes health, believers must depend on power from God’s Holy Spirit. With God’s help, it is possible to gain victory over the terrible evil that carelessly spoken or malicious words can produce. While perfect victory over sin is impossible in this life, significant triumph is not only possible but essential (Romans 6; 8:2–3; Hebrews 7:25; 1 Peter 2:24; Titus 2:14).

Proverbs 10:11 says, “The mouth of the righteous is a fountain of life.” Wholesome, godly words flowing from our mouths have the power to stimulate mental, physical, and spiritual processes that can restore someone to a healthy, sound state. The tongue of the wise promotes health when God’s people speak life-giving, edifying, compassionate, beneficial, appropriate words.

If we are wise, we will seek the Lord’s help in controlling our tongues. We will let our speech always be gracious (Colossians 4:6) and use our words to promote health, healing, and life. As Paul taught, we should “let no corrupting talk come out of [our] mouths, but only such as is good for building up, as fits the occasion, that it may give grace to those who hear” (Ephesians 4:29, ESV).

RECOMMENDED RESOURCES​

Holman Old Testament Commentary: Proverbs by Max Anders

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[Patriot]

How was the gospel preserved during the Middle Ages?​

ANSWER

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

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

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

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

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

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

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

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

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

RECOMMENDED RESOURCES​

Christianity Through the Centuries by Earle Cairns

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[Patriot]

Who were the Sadducees?​

ANSWER

During the time of Christ and the New Testament era, the Sadducees were a religiopolitical group that held a great deal of power among the Jews in Israel. The Sadducees confronted Jesus on occasion, attempting to trip Him up (Matthew 16:1; Mark 12:18), and they later opposed the preaching of the apostles (Acts 4:1–2).

The Sadducees, sometimes historically called “Zadokites” or “Tzedukim,” are thought by some to have been founded by a man named Zadok (or Tsadok) in the second century BC. Another school of thought is that the word Sadducee is related to the Hebrew word sadaq (“to be righteous”). The Sadducees were an aristocratic class connected with everything going on in the temple in Jerusalem. They tended to be wealthy and held powerful positions, including that of chief priests and high priest, and they held the majority of the 70 seats of the ruling council called the Sanhedrin.

The Sadducees worked hard to keep the peace by agreeing with the decisions of Rome (Israel at the time was under Roman control), and they seemed to be more concerned with politics than religion. Because they were accommodating to Rome and were the wealthy upper class, they did not relate well to the common man, nor did the common man hold them in high opinion. The commoners related better to those who belonged to the party of the Pharisees. Though the Sadducees held the majority of seats in the Sanhedrin, history indicates that much of the time they had to go along with the ideas of the Pharisaic minority, because the Pharisees were more popular with the masses.

Not all priests were Sadducees, but many of them were. The Sadducees preserved the authority of the written Word of God, especially the books of Moses (Genesis through Deuteronomy). While they could be commended for this, they definitely were not perfect in their doctrinal views. The following is a brief list of Sadducean beliefs that contradict Scripture:

1. The Sadducees were extremely self-sufficient to the point of denying God’s involvement in everyday life.

2. They denied any resurrection of the dead (Matthew 22:23; Mark 12:18–27; Acts 23:8). Due to this belief, the Sadducees strongly resisted the apostles’ preaching that Jesus had risen from the dead.

3. They denied the afterlife, holding that the soul perished at death and therefore denying any penalty or reward after the earthly life.

4. They denied the existence of a spiritual world, i.e., angels and demons (Acts 23:8).

Because the Sadducees were basically a political party rather than a religious sect, they were unconcerned with Jesus until they became afraid He might bring unwanted Roman attention. At that point the Sadducees joined with the Pharisees and conspired to put Christ to death (John 11:48–50; Mark 14:53; 15:1). Other mentions of the Sadducees are found in Acts 4:1 and Acts 5:17, and the Sadducees are implicated in the death of James the brother of John in Acts 12:1–2. The historian Josephus also connects the Sadducees to the death of James, the half-brother of Jesus.

Since the Sadducees left no written description of themselves, all we know about what they believed or what they did is what is found in the Bible and secondhand sources. According to most historical records, including those of Josephus, the Sadducees were rude, arrogant, power-hungry, and quick to dispute with those who disagreed with them.

The Sadducees ceased to exist as a group in AD 70, when Jerusalem and the temple were destroyed by the Romans.

RECOMMENDED RESOURCES​

The Quest Study Bible

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[septuagint]