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

[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.

FOR FURTHER STUDY​

Spiritual Disciplines for the Christian Life by Donald Whitney

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[Patriot]

What does the Bible say about talking too much / being talkative?​

ANSWER

The Bible warns us against talking too much or being overly talkative. In fact, the Bible says that a fool can be recognized by his many words (Ecclesiastes 5:3). Ecclesiastes 10:14 adds that a fool “multiplies words.”

The Bible discourages using an abundance of words where a few would suffice. “Even fools are thought wise if they keep silent, and discerning if they hold their tongues” (Proverbs 17:28). Those who feel compelled to give utterance to every thought in their heads usually end up in trouble.

Proverbs 10:8 describes the overly talkative person as a “babbling fool” (ESV, NASB), a “prating fool” (NKJV), or a “chattering fool” (ISV) who will come to ruin. Such a person is contrasted with one who is “wise of heart” and who “will receive commandments.” The antithetical parallelism of Proverbs 10:19 warns that talking too much naturally leads to sin: “When words are many, transgression is not lacking, but whoever restrains his lips is prudent” (ESV).

The wise person refuses to talk too much. Rather, he fears the Lord, listens to the Lord, and obeys the Lord. He follows the example of Mary, “who sat at the Lord’s feet listening to what he said” (Luke 10:39). When our mouths are full of our own words, we have little time or interest in God’s words. Talking too much usually means listening too little.

Modern culture offers numerous avenues through which we can express ourselves verbally. Social media, blogs, cell phones, and call-in radio all enable us to keep up a constant stream of chatter. But how much of our talking is truly edifying or important (see Ephesians 4:29)? Saying what needs to be said is important, but talking too much easily leads to saying what should not be said.

Restraining our lips is an indication of wisdom and humility. Talkative people often do not take the time between their many words to choose their words carefully. Christians should be aware that talking too much is detrimental to our witness in the world, as James reminds us, “If anyone among you thinks he is religious, and does not bridle his tongue but deceives his own heart, this one’s religion is useless” (James 1:26). James later says that controlling the tongue is one of the hardest things to do, humanly speaking (James 3:2). In fact, “no human being can tame the tongue” (James 3:7). Fortunately, we have the Holy Spirit to help us with the task, and here is a helpful prayer: “Set a guard over my mouth, LORD; keep watch over the door of my lips” (Psalm 141:3).

The apostle Peter is often quoted in the gospels, and it seems that he was a talkative person by nature. In one instance at least, Peter’s verbosity was ill-advised. On the mount of transfiguration, Peter says to Jesus, “Rabbi, it is good for us to be here. Let us put up three shelters—one for you, one for Moses and one for Elijah.” (He did not know what to say . . .)” (Mark 9:5–6). Notice that Peter “did not know what to say,” so, of course, he said something! It’s just what talkative people do. God quickly silenced Peter by redirecting his focus: “A cloud appeared and covered them, and a voice came from the cloud: ‘This is my Son, whom I love. Listen to him!’” (Mark 9:7). Peter’s talking had to be replaced with listening.

Just as the overly talkative person displays foolishness, the one who holds his tongue demonstrates knowledge and understanding. “He who has knowledge spares his words, and a man of understanding is of a calm spirit” (Proverbs 17:27). We can’t gain knowledge if we are constantly talking, but understanding comes from listening and using our words sparingly. “My dear brothers and sisters, take note of this: Everyone should be quick to listen, slow to speak . . .” (James 1:19).

FOR FURTHER STUDY​

The Quest Study Bible

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[Patriot]

Going to Heaven - how can I guarantee my eternal destination?​

ANSWER

Face it. The day we step into eternity may come sooner than we think. In preparation for that moment, we need to know this truth—not everyone is going to heaven. How can we know for sure that we are going to heaven? Some 2,000 years ago, the apostles Peter and John were preaching the gospel of Jesus Christ to a large crowd in Jerusalem. Peter made a profound statement that resonates even in our postmodern world: “Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved” (Acts 4:12).

Now as then, Acts 4:12 is not politically correct. Today it’s popular to say, “Everyone’s going to heaven” or “All paths lead to heaven.” There are many who think they can have heaven without having Jesus. They want the glory, but they don’t want to be bothered by the cross, much less the One who died there. Many don’t want to accept Jesus as the only way of going to heaven and are determined to find another path. But Jesus warns us that no other path exists and that the consequence for rejecting this truth is an eternity in hell. He told us that “whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God’s wrath remains on him” (John 3:36). Faith in Christ is the key to going to heaven.

Some will argue that it’s extremely narrow-minded of God to provide only one way to heaven. But, frankly, in light of mankind’s rebellion against God, it’s extremely broad-minded for Him to provide us with any way to heaven. We deserve judgment, but God gives us the way of escape by sending His one-and-only Son to die for our sins. Whether someone sees this as narrow or broad, it’s the truth. The good news is that Jesus died and rose again; those who are going to heaven have received this gospel by faith.

Many people today hold to a watered-down gospel that does away with the need for repentance. They want to believe in a “loving” (nonjudgmental) God who never mentions sin and who requires no change in their lifestyle. They may say things like, “My God would never send a person to hell.” But Jesus spoke more about hell than He did about heaven, and He presented Himself as the Savior who offers the only means of going to heaven: “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6).

Who will actually enter God’s kingdom? How can I guarantee that I’m going to heaven? The Bible makes a clear distinction between those who have eternal life and those who do not: “He who has the Son has life; he who does not have the Son of God does not have life” (1 John 5:12). It all goes back to faith. Those who believe in Christ are made the children of God (John 1:12). Those who accept Jesus’ sacrifice as the payment for their sins and who believe in His resurrection are going to heaven. Those who reject Christ are not. “Whoever believes in him is not condemned, but whoever does not believe stands condemned already because he has not believed in the name of God’s one and only Son” (John 3:18).

As awesome as heaven will be for those who accept Jesus Christ as their Savior, hell will be that much more awful for those who reject Him. One cannot read the Bible seriously without seeing it over and over again—the line is drawn. The Bible says there is one and only one way to heaven—Jesus Christ. Follow Jesus’ command: “Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it” (Matthew 7:13–14). Faith in Jesus is the one means of going to heaven. Those who have faith are guaranteed to get there. Do you trust in Jesus?

Have you made a decision for Christ because of what you have read here? If so, please click on the “I have accepted Christ today” button below.

If you have any questions, please use the question form on our Bible Questions Answered page.

 

[Patriot]

Going to Heaven - How can I Guarantee my Eternal Destination? | GotQuestions.org

What does the Bible say about going to heaven and the way to heaven in passages like, John 14:6, and Matthew 7:13-14, among others? What does Christian theology say about, how to go to Heaven, receive God’s forgiveness, be born again, and enter for all eternity the Kingdom of God? When speaking of going to heaven, how can I guarantee my eternal destination? In this video Pastor Nelson answers the question, “Going to Heaven - how can I guarantee my eternal destination?”

*** "I have just put my faith in Jesus...now what?" Click here: https://www.gotquestions.org/video-pr...

 

[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.

FOR FURTHER STUDY​

Church History in Plain Language by Bruce Shelley

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[Patriot]

What is the difference between religion and spirituality?​

ANSWER

Before we explore the difference between religion and spirituality, we must first define the two terms. Religion can be defined as “belief in God or gods to be worshiped, usually expressed in conduct and ritual” or “any specific system of belief, worship, etc., often involving a code of ethics.” Spirituality can be defined as “the quality or fact of being spiritual, non-physical” or “predominantly spiritual character as shown in thought, life, etc.; spiritual tendency or tone.” To put it briefly, religion is a set of beliefs and rituals that claim to get a person in a right relationship with God, and spirituality is a focus on spiritual things and the spiritual world instead of physical/earthly things.

The most common misconception about religion is that Christianity is just another religion like Islam, Judaism, Hinduism, etc. Sadly, many who claim to be adherents of Christianity do practice Christianity as if it were a religion. To many, Christianity is nothing more than a set of rules and rituals that a person has to observe in order to go to heaven after death. That is not true Christianity. True Christianity is not a religion; rather, it is having a right relationship with God by receiving Jesus Christ as the Savior-Messiah, by grace through faith. Yes, Christianity does have “rituals” to observe (e.g., baptism and communion). Yes, Christianity does have “rules” to follow (e.g., do not murder, love one another, etc.). However, these rituals and rules are not the essence of Christianity. The rituals and rules of Christianity are the result of salvation. When we receive salvation through Jesus Christ, we are baptized as a proclamation of that faith. We observe communion in remembrance of Christ’s sacrifice. We follow a list of do’s and don’ts out of love for God and gratitude for what He has done.

The most common misconception about spirituality is that there are many forms of spirituality, and all are equally valid. Meditating in unusual physical positions, communing with nature, seeking conversation with the spirit world, etc., may seem to be “spiritual,” but they are in fact false spirituality. True spirituality is possessing the Holy Spirit of God as a result of receiving salvation through Jesus Christ. True spirituality is the fruit that the Holy Spirit produces in a person’s life: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control (Galatians 5:22-23). Spirituality is all about becoming more like God, who is spirit (John 4:24) and having our character conformed to His image (Romans 12:1-2).

What religion and spirituality have in common is that they both can be false methods of having a relationship with God. Religion tends to substitute the heartless observance of rituals for a genuine relationship with God. Spirituality tends to substitute connection with the spirit world for a genuine relationship with God. Both can be, and often are, false paths to God. At the same time, religion can be valuable in the sense that it points to the fact that there is a God and that we are somehow accountable to Him. The only true value of religion is its ability to point out that we have fallen short and are in need of a Savior. Spirituality can be valuable in that it points out that the physical world is not all there is. Human beings are not only material, but also possess a soul-spirit. There is a spiritual world around us of which we should be aware. The true value of spirituality is that it points to the fact that there is something and someone beyond this physical world to which we need to connect.

Jesus Christ is the fulfillment of both religion and spirituality. Jesus is the One to whom we are accountable and to whom true religion points. Jesus is the One to whom we need to connect and the One to whom true spirituality points. Are you interested in discovering true religion and true spirituality? If the answer is yes, please begin your journey on our webpage that describes receiving Jesus Christ as your Personal Savior - https://www.gotquestions.org/personal-Savior.html.

FOR FURTHER STUDY​

Slave: The Hidden Truth About Your Identity in Christ by John MacArthur

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[Patriot]

What does it mean to accept Jesus as your personal Savior?​

ANSWER

Have you accepted Jesus Christ as your personal Savior? To properly understand this question, you must first understand the terms “Jesus Christ,” “personal,” and “Savior.”

Who is Jesus Christ? Many people will acknowledge Jesus Christ as a good man, a great teacher, or even a prophet of God. These things are definitely true of Jesus, but they do not fully define who He truly is. The Bible tells us that Jesus is God in the flesh, God in human form (see John 1:1, 14). God came to earth to teach us, heal us, correct us, forgive us—and die for us! Jesus Christ is God, the Creator, the sovereign Lord. Have you accepted this Jesus?

What is a Savior, and why do we need a Savior? The Bible tells us that we have all sinned; we have all committed evil acts (Romans 3:10-18). As a result of our sin, we deserve God’s anger and judgment. The only just punishment for sins committed against an infinite and eternal God is an infinite punishment (Romans 6:23; Revelation 20:11-15). That is why we need a Savior!

Jesus Christ came to earth and died in our place. Jesus’ death was an infinite payment for our sins (2 Corinthians 5:21). Jesus died to pay the penalty for our sins (Romans 5:8). Jesus paid the price so that we would not have to. Jesus’ resurrection from the dead proved that His death was sufficient to pay the penalty for our sins. That is why Jesus is the one and only Savior (John 14:6; Acts 4:12)! Are you trusting in Jesus as your Savior?

Is Jesus your “personal” Savior? Many people view Christianity as attending church, performing rituals, and/or not committing certain sins. That is not Christianity. True Christianity is a personal relationship with Jesus Christ. Accepting Jesus as your personal Savior means placing your own personal faith and trust in Him. No one is saved by the faith of others. No one is forgiven by doing certain deeds. The only way to be saved is to personally accept Jesus as your Savior, trusting in His death as the payment for your sins and His resurrection as your guarantee of eternal life (John 3:16). Is Jesus personally your Savior?

If you want to accept Jesus Christ as your personal Savior, say the following words to God. Remember, saying this prayer or any other prayer will not save you. Only believing in Jesus Christ and His finished work on the cross for you can save you from sin. This prayer is simply a way to express to God your faith in Him and thank Him for providing for your salvation. “God, I know that I have sinned against You and deserve punishment. But I believe Jesus Christ took the punishment I deserve so that through faith in Him I could be forgiven. I receive Your offer of forgiveness and place my trust in You for salvation. I accept Jesus as my personal Savior! Thank You for Your wonderful grace and forgiveness—the gift of eternal life! Amen!”

Have you made a decision to receive Jesus Christ as your personal Savior because of what you have read here? If so, please click on the “I have accepted Christ today” button below.

If you have any questions, please use the question form on our Bible Questions Answered page.

 

[Patriot]

What does it mean to accept Jesus as your personal Savior?​

Got Questions Ministries



What does it mean to accept Jesus as your personal Savior? How can I receive Jesus Christ as my personal Savior? "I have just put my faith in Jesus...now what?"

Click here: https://www.gotquestions.org/video-pr...

 

[Patriot]

Going to Heaven - how can I guarantee my eternal destination?​

ANSWER

Face it. The day we step into eternity may come sooner than we think. In preparation for that moment, we need to know this truth—not everyone is going to heaven. How can we know for sure that we are going to heaven? Some 2,000 years ago, the apostles Peter and John were preaching the gospel of Jesus Christ to a large crowd in Jerusalem. Peter made a profound statement that resonates even in our postmodern world: “Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved” (Acts 4:12).

Now as then, Acts 4:12 is not politically correct. Today it’s popular to say, “Everyone’s going to heaven” or “All paths lead to heaven.” There are many who think they can have heaven without having Jesus. They want the glory, but they don’t want to be bothered by the cross, much less the One who died there. Many don’t want to accept Jesus as the only way of going to heaven and are determined to find another path. But Jesus warns us that no other path exists and that the consequence for rejecting this truth is an eternity in hell. He told us that “whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God’s wrath remains on him” (John 3:36). Faith in Christ is the key to going to heaven.

Some will argue that it’s extremely narrow-minded of God to provide only one way to heaven. But, frankly, in light of mankind’s rebellion against God, it’s extremely broad-minded for Him to provide us with any way to heaven. We deserve judgment, but God gives us the way of escape by sending His one-and-only Son to die for our sins. Whether someone sees this as narrow or broad, it’s the truth. The good news is that Jesus died and rose again; those who are going to heaven have received this gospel by faith.

Many people today hold to a watered-down gospel that does away with the need for repentance. They want to believe in a “loving” (nonjudgmental) God who never mentions sin and who requires no change in their lifestyle. They may say things like, “My God would never send a person to hell.” But Jesus spoke more about hell than He did about heaven, and He presented Himself as the Savior who offers the only means of going to heaven: “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6).

Who will actually enter God’s kingdom? How can I guarantee that I’m going to heaven? The Bible makes a clear distinction between those who have eternal life and those who do not: “He who has the Son has life; he who does not have the Son of God does not have life” (1 John 5:12). It all goes back to faith. Those who believe in Christ are made the children of God (John 1:12). Those who accept Jesus’ sacrifice as the payment for their sins and who believe in His resurrection are going to heaven. Those who reject Christ are not. “Whoever believes in him is not condemned, but whoever does not believe stands condemned already because he has not believed in the name of God’s one and only Son” (John 3:18).

As awesome as heaven will be for those who accept Jesus Christ as their Savior, hell will be that much more awful for those who reject Him. One cannot read the Bible seriously without seeing it over and over again—the line is drawn. The Bible says there is one and only one way to heaven—Jesus Christ. Follow Jesus’ command: “Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it” (Matthew 7:13–14). Faith in Jesus is the one means of going to heaven. Those who have faith are guaranteed to get there. Do you trust in Jesus?

Have you made a decision for Christ because of what you have read here? If so, please click on the “I have accepted Christ today” button below.

If you have any questions, please use the question form on our Bible Questions Answered page.

 

[Patriot]

Going to Heaven - How can I Guarantee my Eternal Destination? | GotQuestions.org​

Got Questions Ministries



What does the Bible say about going to heaven and the way to heaven in passages like, John 14:6, and Matthew 7:13-14, among others? What does Christian theology say about, how to go to Heaven, receive God’s forgiveness, be born again, and enter for all eternity the Kingdom of God? When speaking of going to heaven, how can I guarantee my eternal destination? In this video Pastor Nelson answers the question, “Going to Heaven - how can I guarantee my eternal destination?”

*** "I have just put my faith in Jesus...now what?" Click here: https://www.gotquestions.org/video-pr...

*** Check out, Bible Munch! https://www.youtube.com/BibleMunch

 

[Patriot]

Just how narrow is the narrow gate?​

ANSWER

The narrow gate, also called the narrow door, is referred to by the Lord Jesus in Matthew 7:13-14 and Luke 13:23-24. Jesus compares the narrow gate to the “broad road” which leads to destruction (hell) and says that “many” will be on that road. By contrast, Jesus says that “small is the gate and narrow the road that leads to life, and only a few find it.” What exactly is meant by this? Just how many are the “many” and how few are the “few”?

First, we need to understand that Jesus is the Door through which all must enter eternal life. There is no other way because He alone is “the way, the truth and the life” (John 14:6). The way to eternal life is restricted to just one avenue—Christ. In this sense, the way is narrow because it is the only way, and relatively few people will go through the narrow gate. Many more will attempt to find an alternative route to God. They will try to get there through manmade rules and regulations, through false religion, or through self-effort. These who are “many” will follow the broad road that leads to eternal destruction, while the sheep hear the voice of the Good Shepherd and follow Him along the narrow way to eternal life (John 10:7-11).

While there will be relatively few who go through the narrow gate compared to the many on the broad road, there will still be multitudes who will follow the Good Shepherd. The apostle John saw this multitude in his vision in the book of Revelation: “After this I looked, and behold, a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands, and crying out with a loud voice, ‘Salvation belongs to our God who sits on the throne, and to the Lamb!’” (Revelation 7:9-10).

Entering the narrow gate is not easy. Jesus made this clear when He instructed His followers to “strive” to do so. The Greek word translated “strive” is agonizomai, from which we get the English word agonize. The implication here is that those who seek to enter the narrow gate must do so by struggle and strain, like a running athlete straining toward the finish line, all muscles taut and giving his all in the effort. But we must be clear here. No amount of effort saves us; salvation is by the grace of God through the gift of faith (Ephesians 2:8-9). No one will ever earn heaven by striving for it. But entering the narrow gate is still difficult because of the opposition of human pride, our natural love of sin, and the opposition of Satan and the world in his control, all of which battle against us in the pursuit of eternity.

The exhortation to strive to enter is a command to repent and enter the gate and not to just stand and look at it, think about it, complain that it’s too small or too difficult or unjustly narrow. We are not to ask why others are not entering; we are not to make excuses or delay. We are not to be concerned with the number who will or will not enter. We are to strive forward and enter! Then we are to exhort others to strive to enter before it’s too late.

FOR FURTHER STUDY​

Encountering World Religions by Irving Hexham

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[Patriot]

How is Jesus Christ unique?​

ANSWER

1. Jesus Christ is unique as the only begotten Son of God (Psalm 2:7, 11–12; John 1:14; 3:16; Luke 1:35). Jesus is the “one-of-a-kind” Son of God in that He shares the same divine nature as God.

2. Jesus Christ is unique in that He is eternal. He existed from eternity past, He exists in the present, and He will exist for all eternity in the future (John 1:1–3, 14; John 8:58).

3. Jesus Christ is unique in that He is sinless. He never committed a sin and, although fully human, has no sin nature. He is the Holy One of God (Acts 3:14; John 6:69; 1 Peter 2:22; 1 John 3:5).

4. Jesus Christ is unique because He alone is the One who bore our sins. As our Sin-bearer, He grants us forgiveness and salvation and a right standing with God. No one else could take away our sin (Isaiah 53; Matthew 1:21; John 1:29; 1 Peter 2:24; 1 Corinthians 15:1–3).

5. Jesus Christ is unique because He is the only Way to the Father (John 14:6; Acts 4:12; 1 Timothy 2:5). There is no other way to salvation. He is the only righteous One, and He exchanged His perfect righteousness for our sin (2 Corinthians 5:21).

6. Jesus Christ is unique in that He alone had power over His own death and the ability take back His life again (John 2:19; 10:17–18). Note: His resurrection was not a “spiritual” one, but physical (Luke 24:39). His resurrection from the dead, never to die again, distinguished Him as the unique Son of God (Romans 1:4).

7. Jesus Christ is unique, as seen in the fact that He alone accepted worship as an equal with the Father (John 20:28–29; Philippians 2:6). Indeed, God the Father states that the Son is to be honored as He is honored (John 5:23). All others in Scripture, whether Jesus’ disciples or angelic beings, rightly reject that worship (Acts 10:25–26; 14:14–15; Matthew 4:10; Revelation 19:10; 22:9).

8. Jesus Christ is unique in that He has the power to give life to whom He will (John 5:21).

9. Jesus Christ is unique because the Father has committed all judgment to Him (John 5:22). Having lived in this world perfectly, He is the only One qualified to judge the world.

10. Jesus Christ is unique because He was with the Father and directly involved in the creation. It is by the hand of Christ that all things are held together (John 1:1–3; Ephesians 3:9; Hebrews 1:8–10; Colossians 1:17).

11. Jesus Christ is unique in that He will rule the world at the end of this present age (Hebrews 1:8; Isaiah 9:6–7; Daniel 2:35, 44; Revelation 19:11–16).

12. Jesus Christ is unique in that He alone was conceived by the Holy Spirit and born of a virgin (Isaiah 7:14; Matthew 1:20–23; Luke 1:30–35).

13. Jesus Christ is unique in that He demonstrated the attributes of God. In His ministry, Jesus showed that He had the power to forgive sins and heal the sick (Matthew 9:1–7); to calm the wind and waves (Mark 4:37–41; Psalm 89:8–9); to know people inside and out (Psalm 139; John 1:46–50; 2:23–25); and to raise the dead (John 11; Luke 7:12–15; 8:41–55).

14. Jesus Christ is unique because He fulfilled prophecy. There are a great number of prophecies concerning the Messiah’s birth, life, resurrection, person, and purpose. All were fulfilled by Him and no other (e.g., Isaiah 7:14; 9:6–7; 53; Micah 5:2; Psalm 16:10; 22; Zechariah 11:12–13; 13:7).

FOR FURTHER STUDY​

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

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[Patriot]

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

ANSWER

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

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

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

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

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

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

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

FOR FURTHER STUDY​

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

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[Patriot]

What is death of God theology?​

ANSWER

German philosopher Fredrich Wilhelm Nietzsche (1844—1900) introduced the phrase God is dead in a philosophical novel called Thus Spake Zarathustra. By “God is dead,” he meant that the idea of an all-knowing, all-powerful, all-seeing God was no longer something in which modern humans could believe. Death of God theology, also known as radical theology, advocates secularism and an abandonment of traditional belief.

In the 1950s, ’60s, and ’70s, philosophers, theologians, and writers started to build upon the postmodern thinking that Nietzsche introduced and attempted to launch a movement called God Is Dead. It did not gain enough momentum to have widespread impact. However, the ideas behind it and the continuation of postmodern thinking did leave its mark on culture.

Until that time in history, most people, even those without a personal relationship with Jesus Christ, still basically accepted that God was knowable and involved in humanity’s affairs. God is dead theology introduced people to the concept that there is no God at all or, at the very least, God is not who He said He was in Scripture.

Death of God theology teaches that religion is irrelevant, and churches and theologians will have to get along as best they can without God from now on. Death of God theology naturally leads to these associated ideas:

• there are no moral absolutes and no universal standard to which all people should conform
• there is no purpose or rational order in life
• any design seen in the universe is projected by men who are desperate to find meaning in life
• man is independent and totally free to create his own values
• the “real” world (as opposed to a heaven and hell) is man’s only concern

God is dead theology wrongly assumes that humans can determine if God is knowable or even exists.

A goldfish may decide that the moon does not exist. That doesn’t change the moon one bit. The goldfish could argue quite credibly that it has never seen the moon or that the moon doesn’t affect its life. But the moon continues its orbit around the earth. The goldfish may even go so far as to say, “You can believe in the moon if you want to, but I will not because of my logic.” The moon will still wax and wane despite the goldfish’s strong opinion. When people surmised that God is dead, God lost none of His authority, power, or divinity.

Death of God theology is primarily a challenge to God’s authority over our lives. Ever since the Garden of Eden, we like to make our own rules, and we dislike being told what to do. So we pretend that God is dead. But the truth is that God “lives for ever and ever” (Revelation 10:6). He is Life, and knowing Him is eternal life (John 17:3). Jesus showed us who God is: “He appeared in the flesh, was vindicated by the Spirit, was seen by angels, was preached among the nations, was believed on in the world, was taken up in glory” (1 Timothy 3:16).

Nietzsche wrote, “God is dead.” A few people repeated it. They could not see God and argued that He had never interfered in their lives. But death of God theology will not and cannot change the God of the universe. People die. Churches may die. But God will not. Longfellow had it right for every generation: “God is not dead, nor doth he sleep.”

FOR FURTHER STUDY​

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

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[Patriot]

Does God hate me?​

ANSWER

The short answer to the question of “does God hate me?” is “no.” If you are a human being, then you have been designed by your Creator to reflect His own image (Genesis 1:27). God loves what He created, and He especially loves human beings because we are the most like Him. So why do some people assume God hates them?

There are three key reasons that cause some people to believe that their Creator hates them:

1. Sin. The first and most obvious problem is the fact that God is perfect and we are not (Romans 3:23). Our sin mars the image of God so that His goodness and likeness cannot be readily seen in us. Since the fall in the Garden of Eden, human beings are predisposed to want to be our own gods (Genesis 3:1–6). We don’t want a Supreme Ruler to tell us what to do. That rebellion against our Creator is the essence of sin. Sin is a matter of the heart. It may manifest itself in obvious ways, such as murder. Or it may manifest in more socially acceptable ways, such as ambition, lust, or greed. But in the heart sin is sin, and it puts distance between us and God.

If God hated us because of our sin, He would have wiped out Adam and Eve when they disobeyed Him. But, because God had already created them with an eternal spirit such as He has, He wanted them to be with Him forever. So God entered their world and did for them what they could not do for themselves—He covered their sin (Genesis 3:21). He’s still doing that. When He took on human flesh and entered our world as Jesus Christ, He was demonstrating how much He loves us (John 3:16–18; Philippians 2:5–11). Jesus shed His own blood to cover our sin so that “whosoever believes in Him will not perish” (John 3:16, 36). This believing means that we acknowledge His right to rule over us. We voluntarily relinquish our insistence upon being our own gods and call Him Lord of our lives (Romans 10:8–10). God then adopts us as His own beloved children (Romans 8:15; Ephesians 1:5; 1 John 3:1). As His children, we have the freedom to come to Him anytime (Hebrews 4:16), find forgiveness when we mess up (1 John 1:9), and live in joyful anticipation of an eternal life in heaven with Him (1 John 5:13).

2. Flawed understanding of God. Another reason people develop the idea that God hates them is that they have formed a twisted idea of who He is. The world is drowning in twisted ideas. Every manmade religion has its own definition of an almighty Being or supreme force, most of which is human invention. Those who have been raised in such a religious climate can find it difficult to shed the false teachings about God and embrace truth. Even some Christian denominations start with the God of the Bible but emphasize certain traits to the exclusion of others and present a warped view of God’s nature. Some people have been taught that He is angry with them, that they can never please Him, or that He has favorites and they’re not it. This kind of erroneous teaching can set them up for a lifetime of believing that there is no way God would ever want to draw near to them.

This false theology contradicts the true teachings of God’s Word. James 4:7–10 gives us a snapshot of what it takes to be accepted into God’s presence: “Submit yourselves, then, to God. Resist the devil, and he will flee from you. Come near to God and he will come near to you. Wash your hands, you sinners, and purify your hearts, you double-minded. Grieve, mourn and wail. Change your laughter to mourning and your joy to gloom. Humble yourselves before the Lord, and he will lift you up.”

This passage lists several action words that reveal a God who longs for us to know Him. We are told to do these things:

• submit to God,
• resist Satan,
• draw near to God,
• cleanse our lives of evil actions,
• let Jesus purify our hearts,
• and humble ourselves before God.

We cannot draw near to God if we won’t submit to Him. We submit to Him by obeying His Word and resisting Satan’s traps, lies, and temptations. When we recognize and avoid the traps of the devil, we can cleanse our lives of the actions that followed those lies. Once we recognize our sin, we ask Jesus to forgive and purify us. Of course, none of this is possible unless we are willing to humble ourselves before the Lord.

3. Pride. The lack of humility is another reason people decide God hates them. When they ask, “Does God hate me,” what they often mean is, “Will God accept me and this pet sin of mine that I do not intend to change?” The clear answer from Scripture is “no.” When we define ourselves by a certain sin, that means we are unwilling to allow Jesus to give us His identity (Romans 8:29). Repentance is part of salvation, and we cannot accept the new nature He provides (2 Corinthians 5:17) if we will not let go of the old one (Luke 9:23). Pride insists that God must do it our way—and when He refuses to bend for us, we decide He hates us. But He refuses to bend for us because He loves us (John 3:16–18). If His way is the right way, then the only loving thing He can do is to insist that we do things His way. To allow anything less is not loving at all.

Pride was the first sin (Isaiah 14:12–14) and the sin that corrupted humanity (Genesis 3:5–6; 1 John 2:15–16). Pride will go along with God on some things but insists on having the final vote. When we exalt ourselves as God’s judge and jury, we are living in pride. When we pass judgment on His Word rather than allowing it to judge us, we are walking in pride (Psalm 119:105). Pride convinces us that God’s unchanging standard is proof that He hates us. So, many times, people who declare that God hates them are defining themselves by a sin and demanding that God accept that sin. He will accept people, but they must cast off pride and confess their sin, agreeing with Him about the sin they are defending (John 6:37; 1 Corinthians 6:9–11).

God does not hate anyone. However, those who, by their life choices, set themselves against Him cannot expect His blessing and protection (1 Samuel 2:30; Malachi 2:2). Those who choose rebellion against God’s plan for their lives will experience the consequences of their choices (Matthew 7:13–14; 25:41; John 3:36). They will spend an eternity recognizing the rightness of their punishment for rejecting the sacrifice God’s Son made on their behalf (Luke 16:19–31; Hebrews 10:29). The good news is that we never have to experience God’s righteous wrath upon our sin if we accept Jesus as our substitute (Romans 1:18; 2 Corinthians 5:21). He took our punishment so that God’s love, not His wrath, could define our lives. If we reject all His attempts to bring us to Himself, He rejects us in the end and allows us to suffer the consequences (Psalm 119:118). As Hebrews 10:31 says, “It is a dreadful thing to fall into the hands of the living God.”

FOR FURTHER STUDY​

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

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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.

FOR FURTHER STUDY​

Heaven by Randy Alcorn

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[Patriot]

What is the image of the beast?​

ANSWER

The book of Revelation contains an apocalyptic vision of two beasts emerging from the sea and land to take control of the world. It’s in this vision (in Revelation 13) that the image of the beast is first mentioned.

The first beast is a ten-horned, seven-headed monstrosity empowered and given authority by a dragon (Revelation 13:1–2). One of the heads is mortally wounded but is healed (verse 3). The beast is blasphemous against God and actively persecutes God’s people on earth (verses 5–7). It not only rules the world but receives the worship of the world’s inhabitants (verses 4, 7–8). The first beast is a symbolic picture of the Antichrist, and the dragon is Satan (cf. Revelation 12:9).

The second beast is a two-horned, deceptively benign creature that shares authority with the first beast (Revelation 13:11–12). The task of the second beast is to cause everyone to worship the first beast. As the second beast deceives the world with miracles, it orders that everyone “set up an image in honor of the beast who was wounded by the sword and yet lived” (verse 14). It also requires that everyone receive the mark of the beast in their forehead or right hand (verses 16–17). The second beast is a symbolic picture of the false prophet.

The Bible does not provide many details concerning the image of the beast. We know this, however: the false prophet will have “power to give breath to the image of the first beast so that the image could speak” (Revelation 13:15). This breathing, speaking image of the beast will then demand worship. Anyone who refuses to worship the image of the beast will be killed. Revelation 20:4 says that the mode of execution for those who do not worship the image of the beast is beheading. It is likely that the image of the beast is the “abomination that causes desolation” in the rebuilt temple, mentioned in Daniel 9:27 and Matthew 24:15.

What exactly is the nature of the image of the beast? The Bible does not say. The old speculation was that the image of the beast is a statue given the appearance of life. With the rise of new technologies come new theories, including a hologram, an android, a cyborg, a human-animal hybrid, or a human clone. Whatever it is, the image of the beast is the focal point of worship in the “religion of the beast” during the second half of the tribulation. Bowing to the image of the beast is how the deceived people of the world will worship the “man of lawlessness” (2 Thessalonians 2:3) who sets himself up as a god in the temple of Jerusalem (2 Thessalonians 2:4).

Those who do not worship the image of the beast will suffer the wrath of the Antichrist. But those who do worship the image of the beast will suffer the wrath of God, which is far worse: “If anyone worships the beast and its image . . . they, too, will drink the wine of God’s fury, which has been poured full strength into the cup of his wrath. They will be tormented with burning sulfur. . . . And the smoke of their torment will rise for ever and ever. There will be no rest day or night for those who worship the beast and its image” (Revelation 14:9–11). The first of God’s bowl judgments is aimed specifically at the worshipers of the image of the beast: “The first angel went and poured out his bowl on the land, and ugly, festering sores broke out on the people who had the mark of the beast and worshiped its image” (Revelation 16:2).

Those who refuse to bow the knee to the Antichrist and the image of the beast may be persecuted on earth, but they will be rewarded in heaven: “I saw what looked like a sea of glass glowing with fire and, standing beside the sea, those who had been victorious over the beast and its image and over the number of its name. They held harps given them by God and sang” (Revelation 15:2–3). The image of the beast is front-and-center in the nightmarish kingdom of Satan, but it will not last. The Bible specifies forty-two months, or three-and-a-half years, that the Antichrist will have worldwide influence (Revelation 13:5). After that, the image of the beast will be destroyed, the two beasts will be thrown into the lake of fire (Revelation 19:20), Satan will be bound (Revelation 20:1–3), and the Lord Jesus will establish His unending kingdom of perfection (Isaiah 9:7; Luke 1:32–33).

FOR FURTHER STUDY​

Understanding End Times Prophecy by Paul Benware

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[Patriot]

What is the history of the Orthodox Church?​

ANSWER

According to their claims, the Orthodox Church is the one church founded in AD 33 by Jesus Christ and His apostles on the day of Pentecost (Acts 2). The word Orthodox is derived from the Greek orthos, “right”; and doxa, “teaching” or “worship.” Worldwide, the Orthodox Church is estimated at 200 million members or more; the Orthodox Church is also known as the Eastern Orthodox Church, the Greek Orthodox Church, the Orthodox Catholic Church, and the Orthodox Christian Church.

The Orthodox Church believes its doctrine is that which was delivered by Christ to the apostles, as per Jude 1:3. The Orthodox Church’s primary statement of faith is the Nicene-Constantinopolitan Creed of 381.

Orthodox Church historians teach the Church of Alexandria was founded by Mark, the Church of Antioch by Paul, the Church of Jerusalem by Peter and James, the Church of Rome by Peter and Paul, and the Church of Constantinople by Andrew. These five churches represent the patriarchates of the Orthodox Church. Emperor Justinian I (AD 527—565) proposed a system of ecclesiastical government, naming Rome, Constantinople, Alexandria, Antioch, and Jerusalem as the pentarchy. Justinian’s system was later ratified at the Council of Trullo in AD 692. Today, the Patriarchate of Constantinople (renamed Istanbul in 1930) is the Ecumenical Patriarchate and holds the status of “first among equals.”

The Persecution of the Early Church

The Book of Acts chronicles the intense persecution faced by early believers, yet Christianity continued to spread across Europe, Asia, and Africa. During the first three centuries, the gospel of Jesus Christ withstood fierce opposition, particularly from tyrannical Roman emperors, and Christians lived in the shadow of death. Many persecuted believers gathered in catacombs, and Christian leaders such as Ignatius, Polycarp, Justin, and Cyprian were martyred.

Constantine

In 312, Emperor Constantine, claiming to have seen a vision of a cross with the inscription “In this sign conquer,” became the first Roman emperor to embrace Christianity. The following year, Emperor Constantine and Emperor Licinius issued the Edict of Milan, which ended Christian persecution within the Roman Empire. Half a century later, Emperor Theodosius outlawed paganism while making Christianity the only state-sanctioned religion in the Roman Empire.

In 324, Emperor Constantine moved his imperial capital from Rome to Byzantium, a city in eastern Greece on the Strait of Bosporus. In this transfer of power, Rome lost a measure of influence and prestige to Byzantium. Renamed in honor of the emperor, Constantinople became the seat of world power and the capital of Christendom. In 325, Constantine summoned church bishops to the Greek city of Nicaea for what was to be the first of seven ecumenical councils that would further shape church history.

The Seven Ecumenical Councils

Employing the council held in Jerusalem (Acts 15) as a model for settling doctrinal and disciplinary issues, seven assemblies of church leaders met from 325 to 787. The highlights of these councils are as follows:

The Council of Nicea I (325) condemned the heresy of Arianism and summarized the teaching of the apostles in credal form.

The Council of Constantinople I (381) expanded the Nicene Creed and reaffirmed teachings concerning the Holy Spirit and the doctrine of the Trinity. Like the first council in 325, this council condemned heretical teachers who were waging war against the Bible’s trinitarian teachings. The council also proclaimed Constantinople as the “New Rome.”

The Council of Ephesus (431) denounced another heretical teaching, Nestorianism. The council also discussed the Virgin Mary’s title of Theotokos, that is, the “Birthgiver of God.”

The Council of Chalcedon (451) anathematized monophysitism. The council also assigned equal honor to the Church of Constantinople and the Church of Rome and gave the title “patriarch” to the most prominent bishops. These decisions widened the rift between Rome in the West and Constantinople in the East.

The Council of Constantinople II (553) met to reaffirm that Jesus Christ, the Son of God, is one and the same divine Person (hypostasis) who united personally (hypostatically) in Himself the two natures of God and Man, without fusing them together and without allowing their separation. Additionally, Origen’s teaching on the pre-existence of the soul was condemned.

The Council of Constantinople III (681) met to condemn the monothelite heresy, ruling that, as Christ has two natures, He also has two wills, one human and one divine.

The Council of Nicea II (787) affirmed the use of icons in worship, rejecting the view that the veneration of icons amounts to idolatry.

The Rise of Islam

The rapid expansion of Islam dealt a number of blows to the Orthodox Church. In 647, fifteen years following Mohammad’s death, Islamic invaders had overtaken Syria, Palestine, and Egypt. Fifty years later, Islamic troops had encamped outside the gates of Constantinople, though the city would stand until 1453. North Africa and Spain were the next to fall. Ultimately, the Byzantine Empire would lose the Patriarchates of Alexandria, Antioch, and Jerusalem to Islamic conquerors.

The Great Schism

In 1054, an irreconcilable split, known as the Great Schism, between Constantinople and Rome occurred. The Roman Catholic Church separated itself from the Orthodox Church primarily over the issues of papal authority and an addition to the Nicene Creed known as the filioque clause. The relationship between Constantinople and Rome had been deteriorating over many years, partly due to language and cultural differences, and these tensions were further aggravated by hostile Islamic forces that made travel between Greece and Italy difficult. The sacking of Constantinople by Roman Crusaders in 1204 drove the two factions even further apart. Attempts at reunification, most notably the Council of Lyons in 1274 and the Council of Florence in 1438, were unsuccessful.

The Fall of Constantinople and Islamic Oppression

In 1453, Constantinople fell to the forces of Turkish sultan Mohammad II. For nearly five centuries, the Greek-speaking Christians struggled under the yoke of Islam. With Constantinople under Islamic rule, the Orthodox Church’s seat of authority shifted northward to Russia.

Today, the Eastern Orthodox Church exists as a family of thirteen self-governing bodies, denominated by the nation in which they are located (e.g., the Greek Orthodox Church, the Russian Orthodox Church, etc.). Separate from Eastern Orthodoxy is the Oriental Orthodox Church, a family of six self-governing church bodies. The Oriental Orthodox Church was begun as an offshoot of Eastern Orthodoxy in AD 451 and accepts only the first three of the ecumenical councils.

The Orthodox Church in America

Recognized as one of the four major faiths in America, the Orthodox Church has five million members who are grouped in over a dozen ecclesiastical jurisdictions. With about 500 parishes, the Greek Orthodox Archdiocese also operates schools, an orphanage, a college, and a graduate theological school. The Orthodox Church believes life begins at conception and thus opposes abortion on demand; additionally, the Orthodox Church maintains marriage is between one man and one woman and does not recognize same-sex marriages. Unlike the Roman Catholic Church, Orthodox Church priests may marry and raise families.

As the United States becomes increasingly secular, the Orthodox Church in America has suffered a decline in membership. Due to variances in reporting methods, the extent of the losses is unknown. Even so, some parishes are reporting an increase in membership, and the Orthodox Church is expected remain an influential force in American Christianity.

FOR FURTHER STUDY​

Three Views on Eastern Orthodoxy and Evangelicalism by Gundry & Stamoolis

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[Patriot]

What does the Bible mean when it says in your anger do not sin (Ephesians 4:26)?​

ANSWER

Ephesians 4:26 says, “‘In your anger do not sin’: Do not let the sun go down while you are still angry.” In understanding this command, it’s good to differentiate emotions from actions. We all feel emotion. At various times, we feel sadness, grief, frustration, excitement, happiness, and anger. Such feelings come naturally and are not sinful in and of themselves. It is how we act on those emotions that can be sinful. Emotion is internal and not directed against people. Action is external and can be directed positively or negatively toward others.

Here is the context of the verse: “Therefore each of you must put off falsehood and speak truthfully to your neighbor, for we are all members of one body. ‘In your anger do not sin’: Do not let the sun go down while you are still angry, and do not give the devil a foothold. Anyone who has been stealing must steal no longer, but must work, doing something useful with their own hands, that they may have something to share with those in need. Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen. And do not grieve the Holy Spirit of God, with whom you were sealed for the day of redemption. Get rid of all bitterness, rage and anger, brawling and slander, along with every form of malice. Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you” (Ephesians 4:25–32).

This passage follows Paul’s teaching about the new nature that we embrace through the Holy Spirit by faith in Jesus Christ (Ephesians 4:17–24). If we become angry for some reason—we experience the involuntary emotion or passion of anger—we are not to allow it to prompt sinful actions. And we do not stay angry. We do not dwell on it. We deal with it quickly, in constructive and God-honoring ways, so it does not grow stronger and produce bitterness in our lives. The biblical admonition is to deal with the anger on the same day as the provocation. Before we go to sleep that night, we should have taken positive steps to find a solution to the problem and alleviate the anger.

If we fail to deal with anger constructively and we engage in sinful expressions of anger, we give the devil some leverage against us (Ephesians 4:27). The same passage continues to say that we should strive to get rid of all anger and its companion sins: “Get rid of your bitterness, hot tempers, anger, loud quarreling, cursing, and hatred” (verse 31, GWT).

Instead of allowing the emotion of anger to turn into sinful actions, we should “be kind and merciful, and forgive others, just as God forgave you because of Christ” (Ephesians 4:32, CEV). It’s all part of “the new self, created to be like God in true righteousness and holiness” (verse 24). One of the powers that the Holy Spirit has given to believers after their spiritual transformation through faith in Jesus Christ is self-control (see Galatians 5:22–23). We need to ask God to fill us with His Spirit when we become angry; self-control will be the supernatural result.

We all allow our anger to get the best of us at times. When we are wronged or feel unfairly disadvantaged, we naturally want to retaliate or “fix the problem” in the fastest way. But when our response involves “rage, anger, harsh words, and slander” (Ephesians 4:31, NLT), we have crossed a line. We have sinned in our anger and given the devil a foothold. Sometimes, long after we should have moved on, we harbor a desire to revisit the wound and hang on to the anger. This only leads to bitterness. We must yield to the Holy Spirit and trust in His power to overcome such sin.

Solomon in his wisdom had some practical things to say about how to handle anger:

“He who is slow to wrath has great understanding, but he who is impulsive exalts folly” (Proverbs 14:29, NKJV).

“A gentle answer turns away wrath, but a harsh word stirs up anger” (Proverbs 15:1).

“A hot-tempered man stirs up conflict, but a man slow to anger calms strife” (Proverbs 15:18, CSB).

“Whoever is slow to anger is better than the mighty, and he who rules his spirit than he who takes a city” (Proverbs 16:32, ESV).

FOR FURTHER STUDY​

The Other Side of Love: Handling Anger in a Godly Way by Gary Chapman

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[Patriot]

Does the Bible instruct us to forgive and forget?​

ANSWER

The phrase “forgive and forget” is not found in the Bible. However, there are numerous verses commanding us to “forgive one another” (e.g., Matthew 6:14 and Ephesians 4:32). A Christian who is not willing to forgive others will find his fellowship with God hindered (Matthew 6:15) and can reap bitterness and the loss of reward (Hebrews 12:14–15; 2 John 1:8).

Forgiveness is a decision of the will. Since God commands us to forgive, we must make a conscious choice to obey God and forgive. The offender may not desire forgiveness and may not ever change, but that doesn’t negate God’s desire that we possess a forgiving spirit (Matthew 5:44). Ideally, the offender will seek reconciliation, but, if not, the one wronged can still make a decision to forgive.

Of course, it is impossible to truly forget sins that have been committed against us. We cannot selectively “delete” events from our memory. The Bible states that God does not “remember” our wickedness (Hebrews 8:12). But God is still all-knowing. God remembers that we have “sinned and fall short of the glory of God” (Romans 3:23). But, having been forgiven, we are positionally (or judicially) justified. Heaven is ours, as if our sin had never occurred. If we belong to Him through faith in Christ, God does not condemn us for our sins (Romans 8:1). In that sense God “forgives and forgets.”

If by “forgive and forget” one means, “I choose to forgive the offender for the sake of Christ and move on with my life,” then this is a wise and godly course of action. As much as possible, we should forget what is behind and strive toward what is ahead (Philippians 3:13). We should forgive each other “just as in Christ God forgave” (Ephesians 4:32). We must not allow a root of bitterness to spring up in our hearts (Hebrews 12:15).

However, if by “forgive and forget” one means, “I will act as if the sin had never occurred and live as if I don’t remember it,” then we can run into trouble. For example, a rape victim can choose to forgive the rapist, but that does not mean she should act as if that sin had never happened. To spend time alone with the rapist, especially if he is unrepentant, is not what Scripture teaches. Forgiveness involves not holding a sin against a person any longer, but forgiveness is different from trust. It is wise to take precautions, and sometimes the dynamics of a relationship will have to change. “The prudent see danger and take refuge, / but the simple keep going and pay the penalty” (Proverbs 22:3). Jesus told His followers to “be as shrewd as snakes and as innocent as doves” (Matthew 10:16). In the context of keeping company with unrepentant sinners, we must be “innocent” (willing to forgive) yet at the same time “shrewd” (being cautious).

The ideal is for the offender to truly repent of the sin and for the offended to forgive and forget. The Bible tells us true repentance will result in a change of actions (Luke 3:8–14; Acts 3:19) and that love keeps no record of wrongs (1 Corinthians 13:5) and covers a multitude of sins (1 Peter 4:8). However, changing hearts is God’s business, and, until an offender has a true, supernatural heart change, it is only wise to limit the level of trust one places in that person. Being cautious doesn’t mean we haven’t forgiven. It simply means we are not God and we cannot see that person’s heart.

FOR FURTHER STUDY​

Forgiving What You Can't Forget: Discover How to Move On, Make Peace with Painful Memories, and Create a Life That's Beautiful Again by Lysa TerKeurst

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