Pastor Robert Jeffress Defends Biblical View of Marriage

Christian pastor Robert Jeffress (from First Baptist Dallas) systematically destroys gay reverend Neil Cazares-Thomas’ (from the Cathedral of Hope) arguments point-by-point on same-sex marriage.

Related:

Eye for an Eye: One of the Greatest Ideas in History

Nowadays, many people, particularly those living in Western civilization, no longer regard their society as morally superior to any other. In this video, Dennis Prager lays out how this view does not spring from intellectual rigor, but from intellectual laziness.

SEE ALSO: Dennis Prager deals with the misconceptions related to skeptics charge against Deuteronomy 21:18-21. Many of these Torah verses are ripped from their historical and hermeneutic context (CARM Deuteronomy)

Is Penal Substitution Biblical?

This viewpoint has come under attack as of late. Here is a good “definition” from CARM:

  • Penal Substitution is a theological viewpoint within Christianity that maintains Jesus was legally punished in place of the sinners. That is, He took the place of the sinner. It is “penal” in that Christ suffered the penalty of the Law, taking the “penalty” of the Law. It was substitutionary in that Christ took our place on the cross when He bore our sins (1 Pet. 2:24) and became sin on our behalf (2 Cor. 5:21)….. Though there are varying views of the atonement, the Vicarious Substitutionary Atonement (Penal Substutionary Atonement) best explains the Scripture and most importantly, it probably relates the satisfaction of Law as a relates to the holiness of God.

The GOSPEL COALITION (AU) notes the importance of this view as The Heart of the Gospel

Light-n-Salt In A World of Politics

Just wanted to share this comment on Scripture from a 1987 book I am reading. Front and back cover follow the quote, click to enlarge.

2. Light and Salt

Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men. Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.

MATTHEW 5:13-16, KJV

Christ reminded the disciples of their twofold obligation: they were to be salt and light. The illustration of salt implies both the concept of a covenant people and a moral conscience in the culture at large. In the Old Testament salt was symbolic of a covenant (Num. 18:19). in ancient Greek and Arab societies, legal agreements were confirmed by eating bread dipped in salt. Jesus is suggesting that we who are his disciples are the salt of the earth—we are his covenant people. Salt was also utilized in ancient cultures for preserving and flavoring meat. Jesus seems to be implying that we are also a moral preservative and ethical conscience to ‘the society in which we live. As representatives of his righteous standards, we should be involved in preserving Judeo-Christian values as founda­tional for the health of the society in which we live.

Jesus also refers to us as the light of the world. Most commentators interpret this to mean that we have an evangelistic obligation to society. We are to shed the light of the gospel on the dark world around us. While this is certainly true, Jesus is also speaking of the light of our “good deeds” (v. 16). We are to be a moral conscience (salt), but at the same time we are to demonstrate that moral standard through our good deeds (light). In other words, we have no right to call for justice unless we are ourselves just in dealing with others….

  • Richard John Neuhaus, Gen. Ed., The Bible, Politics, and Democracy (Grand Rapids, MI: William J. Eerdmans Publishing, 1987), 10-11; from chpt 1, “The Bible, Politics, and Democracy,” by Edward Dobson.

The Protestant and Roman Catholic View of Justification

Many members of the Protestant church today do not understand properly their origins and the nature of their predecessors “protest” against the Roman Catholic Church. When asked about the respective differences, they may respond with some stereotypical answers such as, “I don’t worship Mary,” “I believe in justification by faith, not works,” or “The bread and wine of the Lord’s supper don’t really turn into the body of Jesus.” In this lesson, Dr. Sproul explains the real, serious points of doctrine at stake during Martin Luther’s timeframe and the Reformation, paying careful attention to the doctrine of justification and its place in Roman Catholic thought.

Would it surprise you to learn that current Roman Catholic doctrine declares all Protestants accursed? Remarkably, if probed, most Protestants would respond in disbelief to this proposition. Yet, it holds true, and the Roman church maintains the same stance today as it took in the sixteenth century at the Council of Trent. The major area of dispute at the council regarded the doctrine of justification, notably the role of faith in it. A thorough, clear understanding of justification remains imperative for a proper understanding of the differences between historic Protestantism and Roman Catholicism, and Dr. Sproul provides this clarification in today’s lesson.

Many people in contemporary culture shrink at the idea of double imputation inherent in the Protestant understanding of justification. That God would place others’ sins on His own Son while simultaneously declaring the guilty righteous on account of the merit of Christ defies reason and creates a form of “cosmic child abuse,” they say. Yet, this position demonstrates a serious flaw in reasoning, for the Father does not abuse His Son. On the contrary, our own wrongdoing rests upon Christ’s shoulders at the cross, and He bears this burden willingly for the sake of His flock. Furthermore, a position against double imputation seriously underestimates the love of God for His children. As Dr. Sproul will show in this lesson, it is a love that delivers sinners from the place of despair, and brings them into salvation.

Secular culture and even some professing evangelicals often describe God as an all-forgiving, cuddly being intent on accepting all people from all walks of life into his ever-accepting arms. As such, it advocates freedom to act in whatever way feels right, for if God is a god of love, surely He will never discriminate. This picture misses the mark absolutely. On the contrary, the heavenly Lord of Hosts demands rigid moral discipline from His creation. Although God alone acts in the justification of His children, after they enter into a state of grace He requires that they cooperate and fulfill his mandates and laws. Dr. Sproul explores the consequences of entering into a state of grace by the process of justification in this final lesson on Luther and the Reformation.

This is part of the “LUTHER AND THE REFORMATION” playlist.

Doctrinal Differences Still Matter Between Catholics and Protestants

Difference Between

Going to Heaven?

Do you want to see some theological white-washing (postmodern approaches to the Bible) of important issues facing the Church… that is, salvation through Christ Jesus… here Josh C. posted the following:

If faith without works is dead, and if works are acknowledged as a necessary result of faith, then quite frankly, what does it matter when God “justifies” us? This to me seems a matter of pure theory, in some ways unknowable by human beings. And yet it has divided masses of Christians who could otherwise be joining hand in hand to obey Jesus’ commandments in a world that needs such things. Real Christians have been stymied in the doing of real works for the sake of purely abstract mental constructs of which no man will ever have full knowledge. I find this an insult to the very spirit of Christianity. Jesus’ clear and unavoidable command of obedience, and his clear and unavoidable wish and prayer for unity, has been disavowed in favor of defeating other Christians on the battlefield of metaphysical abstractions! Nonsense.

I responded simply by saying: ‘I hope your OP was not about Catholic doctrine compared to Protestant.”

Stephen C. commented later by noting that,

Fighting 16th century debates that no one cares about any more is an utter waste of time and a slanderous representation of our Lord and his intents for his church and its testimony in the world.

To which Josh C. thumbed up (Facebook ya’ know). Here I responded with the following:

Mormons and Jehovah’s Witnesses claim Jesus’ sacrifice on the Cross was to merely remove Adam’s sin from us. And now they work towards building up their salvation through good works (differing levels of heaven for LDS or an opportunity to serve on a new earth for J-Dubs). Apologists and theologians rightly show that this is a misrepresentation of salvation in the Scriptures. So while I will invite these theological and dangerous cults into my home and discuss these issues… I cannot point out that infant Baptism in the Catholic Church removes Adam’s original sin and now Catholics get the opportunity to work towards lessening of time in Purgatory? That is an unimportant theological issue?

Josh clarifies a bit…

I think there are people on all sides who get it wrong. The point isn’t “there aren’t issues.” The point is people claiming to know with absolute certainty what I do not believe, even with the Bible, they can know. Even worse, and my main point, is the using of these debate points to divide people and break fellowship.

I respond to the above

My wife’s whole family is Catholic (accept for her dad). A person I admire greatly for his authorship converted (I posted on it here many years ago)

I understand about not dividing in issues of policy, politics, and relations. I also understand there are “Evangelical Catholics” who reject Mariology and the like. Fine. I treat everyone as individuals.

BUT, as an organisation, if a person were to believe doctrine as taught by the Roman Catholic Faith, or Eastern Orthodoxy… I would be as adamant as the Reformers that this doctrine is in the spirit of anti-Christ, as, it opposes the finished work of Calvary.

And?

Grace is another word for salvation and our status in sight of God being clothed with Jesus righteousness. Mary is not full of grace to be able to share with sinners. That is Christ’s (God’s) position alone to fill.

Am I suppose to not be able to express what the Bible teaches? Or how Jerome in the Latin Vulgate mistranslated a word and a pillar of Catholic doctrine is build on that false edifice (that the Greek corrects).

If that truth[s] divide, then so be it, but I am still close to my wife’s family ~ and her uncle, Father Joe, still asks me to convert at every family gathering (of which my wife is the oldest of about 44 grandkids/great-grandkids).

But on essential doctrine I do not budge. Sorry. 

  • In essentials, unity. In non-essentials, liberty. In all things, love

BTW, I have a whole chapter (my largest) in my book on Evangelicals the get it wrong.

Mariology

Purgatory

The High Calling Of Parenting

In this third part of the summer “Family Series,” Pastor Jackson touches on where the parent/child relationship excels and fails Biblically, giving handy Scriptural reminders and useful tools to inculcate these “weighty measures” place on children and especially parents.

1) Biblical Roles in the Family
2) Worshipfully Prioritize Your Marriage by Faith!
3) The High Calling Of Parenting

Zacharias Ursinus | Caspar Olevianus (Heidelberg Catechism)

Zacharias Ursinus (1534-1583), a sixteenth century German theologian, born Zacharias Baer in Breslau (now Wroc?aw, Poland). Like all young scholars of that era he gave himself a Latin name from ursus, meaning bear. He is best known as a professor of theology at the University of Heidelberg and co-author with Caspar Olevianus (1536-1587) of the Heidelberg Catechism…. (THEOPEDIA)

The Heidelberg Catechism is a document used in Reformed churches to help teach church doctrine. It takes the form of a series of questions and answers to help the reader better understand the material. It has been translated into many languages and is regarded as the most influential Reformed catechism.

Elector Frederick III, sovereign of the Palatinate from 1559 to 1576, appointed Zacharias Ursinus and Caspar Olevianus, to write a Reformed catechism based on input from the leading Reformed scholars of the time. One of its aims was to counteract the teachings of the Roman Catholic Church regarding theology, basing each statement on the text of the Bible…… (THEOPEDIA)

To Raise Your Hands In Church, Or Not

This comes by way of MOD-BLOG and imported from my old BLOGSPOT blog (December 07, 2009).  After a discussion about the act of raising one’s hand’s I was preparing to blog on it… however, after reading Nomads post I am merely going to tout this post as something I cannot top or I would at the most equal.  So if it has already been done, why not give props where props are due.  Plus, I may be a bit lazy right now.

I come from a conservative background of the Protestant church tradition. My friends and family tend to be non-demonstrative lot at church, with little more than the occasional “A-men!” when we are REALLY moved. So, it has bothered me to see a particular phenomenon from the charismatic/pentecostal tradition starting to appear in church – the raising of hands. This action, usually done during singing, always seemed showy to me and distracting. But, it is important to separate “it bothers me” from “it is wrong.” So, I decided to do some research into the phenomenon, and see what the Bible had to say.

First, I found an amazing number of defenses of the practice online. The best explanation of why people lift their hands in worship came from HERE.

  • Lifting the hands is a symbol of surrender.
  • Lifting the hands is a symbol of trust.
  • Lifting the hands is a symbol of openness.
  • Lifting the hands is a symbol of affection.

The “surrender” symbolism is especially significant, it seems to me. In my own observation, I have noticed that the lifting of hands is especially common among women in the churches I have visited. Surrender is something that is culturally-appropriate for women in America – giving oneself to your husband, to your children, to your church, to your friends – but is less culturally-appropriate to the rugged individualism which governs men in our culture.

In looking through scripture, there appears to be three classifications for the raising of hands:

  1. Prayer (5 references): 1 Timothey 2:8Lamentations 3:40-42Psalm 28:1-2Psalm 141:1-2Nehemiah 8:5-6;
  2. Worship (2 references): Psalms 63:3-4Psalm 134:1-3;
  3. Study (1 reference): Psalm 119:48.

Going by the pure number of references, it is clear scripture favors the raising of hands as a posture of PRAYER over worship. However, it is equally clear that scripture does call for the lifting of hands in worship. One interesting note from the same article listed above may be significant in this.

The Hebrew word for hand is the word yad; yadah means to “throw out the hand” or to worship with extended hands.

Which may indicate that the extension of hands to an object of adoration is simply an assumption of Hebrew culture.

Another article noted one other aspect of the raising of hands – which C.S. Lewis also applies to kneeling in The Screwtape Letters – is that movements and positions of the body influence the attitude of the mind and heart.

[Another] article which makes the claim that all raising-of-hands references in the old testament are related to the sacrificial system, and thus are inappropriate to a Christian world where sacrifices have been fulfilled by the death and resurrection of Christ. The author dismisses the 1 Timothy 2:8 scripture as a figurative passage asking for “clean hands” of Christians.

Overall, the middle road here appears to be that the raising of hands is a Biblical practice. It is permitted and encouraged by Scripture, but is not commanded or required. This article does a good job of summarizing what I have come to: worshiping with lifted hands is appropriate and scriptural, but should be done with an eye toward its potential impact on others around you. If you are in a service with people who will find it distracting, or who will be tempted toward showing off, then keep your hands down. If you are in a service where people are comfortable or ambivalent to the practice, go right ahead.

For me, this study has been a comfort. It reminds me that my own prejudices should not rule how I view others, or their relationship with God. Surely, some raise their hands to be showy. But others do so with sincere hearts, looking to praise God and obey scripture.

Tattoos and the Bible

Leviticus 19:28 states: “You shall not make any cuts in your body for the dead, nor make any tattoo marks on yourselves…” (NASB).  Is this a forbiddance of getting a tattoo?  Or was this written for a specific people, in a specific time, with a specific example in mind (God’s mind).  Lets see what some commentators have to say on what this example would be that caused God to forbid marking or engraving on one’s body.

Matthew Henry’s Commentary: v. 28“They shall make cuts or prints in their flesh for the dead; for the heathen did so to pacify the infernal deities…”

New Bible Commentary: vv. 29-31 “The main focus of this section is to exclude rites and practices associated with pagan, Canaanite religion, particularly those which were physically or morally disfiguring.  Abuse of the body in the name of religion is a wide spread human aberration…”

The International Bible Commentary: v. 28 “Cutting the flesh was a feature of the worship of Melqart (Baal in Old Testament)….  There are various explanations of this self-disfigurement which have been advanced: to provide blood for a departed spirit, to render mourners unrecognizable to departed spirits, to drive away the spirits by the life-force resident in the blood, and so on…”

The point here is that if one were to interpret this in a wooden literal sense that applies to today’s tattooing of the body for non-religious purposes, then one would apply verse 27 to getting “bowl-cuts.”  For we read: “You shall not round off the side-growth of your heads, nor harm the edges of your beard” (NASB).

Matthew Henry Commentary: “Those that worshipped the hosts of heaven, in honor of them, cut their hair so that their heads might resemble the celestial globe; but, as the custom was foolish in itself, so being done with respect to their false gods, it was idolatrous.”

Yes, Matthew Henry just called the bowl-cut “foolish,” but when done for religious purposes, it is wrong.  As with the tattoo, if done for spiritual purposes, it is forbidden.  If done for personal reasons, I see no harm.  If I am wrong, I suspect that when one receives their glorified body, it will be washed clean with the blood of Christ.  Because only then will we be perfect, the creation God originally intended.

I see no clear precedence in the Bible for not getting a tattoo if done for non-religious purposes.  If one were to interpret this as following the law, a maelstrom would soon follow; not to mention the book of Galatians being thrown out the window.