Results 241 - 260 of 3692
|
||||||
Results from: Notes Author: Makarios Ordered by Verse |
||||||
Results | Verse | Author | ID# | |||
241 | CAN A CHRISTIAN FALL FROM GRACE? | Bible general Archive 1 | Makarios | 10480 | ||
DEAR BROBRUCE56, I APOLOGIZE! :) I'M THANKFUL THAT THE LORD HAS ALLOWED YOU TO JOIN OUR FELLOWSHIP, EVEN WITH THE CHALLENGES THAT YOU HAVE! I WILL KEEP YOU IN PRAYER. NO, ITS NOT A SEVERE PROBLEM TO CAPITALIZE- I'M JUST GLAD THAT YOU WEREN'T SHOUTING.. :) WEBTV IS GOOD! IN FACT, THAT IS WHAT I USED FOR MY FIRST 330 POSTS! THERE ARE A FEW USERS AT THIS FORUM THAT USE WEBTV ALSO. HANG IN THERE! OUR LORD WILL ALWAYS BE WITH YOU. I ATTEND A CONSERVATIVE MENNONITE CHURCH. THEY SERVE AS A 'STEP' BETWEEN THE AMISH MENNONITES AND THE GENERAL MENNONITE CONFERENCE OR DENOMINATION. THANK YOU BROBRUCE AND GOD BE WITH YOU! NOLAN |
||||||
242 | CAN A CHRISTIAN FALL FROM GRACE? | Bible general Archive 1 | Makarios | 10481 | ||
Phillip, Thank you, and I agree! And you have provided an excellent study based on Scripture. I remember complementing you on one of your posts a long while ago that dealt with the subject of speaking in tongues.. I commend you again on another well written post! In Him, Nolan |
||||||
243 | What are Calvins and Arminians? | Bible general Archive 1 | Makarios | 10493 | ||
Well, I could explain myself in a little more detail, but to do so I run the risk of subjecting to Forum to views that may bring us into another Calvinism/Arminianism debate again, and I want to avoid that at all costs!! So please, Norrie, if you really want to know more about it, please e-mail me at nkeck98@yahoo.com. I'll be more than happy to speak with you about all of this, and you will be able to ask any kind of questions you want! :) Your Brother in Christ, Nolan |
||||||
244 | What are Calvins and Arminians? | Bible general Archive 1 | Makarios | 10499 | ||
From the Holman Bible Dictionary.. "Election and the Christian Life Paul admonished the Thessalonians to give thanks because of their election (2 Thess. 2:13), while Peter said that we should make our “calling and election sure” (2 Pet. 1:10). However, in the history of Christian thought few teachings have been more distorted or more misused. The following questions reveal common misperceptions. (1) Is not election the same thing as fatalism? Predestination does not negate the necessity for human repentance and faith; rather it establishes the possibility of both. God does not relate to human beings as sticks and stones but as free creatures made in His own image. (2) If salvation is based on election, then why preach the gospel? Because God has chosen preaching as the means to awaken faith in the elect (1 Cor. 1:21). We should proclaim the gospel to everyone without exception, knowing that it is only the Holy Spirit who can convict, regenerate, and justify. (3) Does the Bible teach “double predestination,” that God has selected some for damnation as well as some for salvation? There are passages (Rom. 9:11-22; 2 Cor. 2:15-16) which portray God as a potter who has molded both vessels of mercy and vessels of destruction. Yet the Bible also teaches that God does not wish any one to perish but for all to be saved (John 3:16; 2 Pet. 3:9). We are not able to understand how everything the Bible says about election fits into a neat logical system. Our business is not to pry into the secret counsel of God but to share the message of salvation with everyone and to be grateful that we have been delivered from darkness into light. (4) Does not belief in election result in moral laxity and pride? Paul says that God chose us “to salvation through sanctification of the Spirit” (2 Thess. 2:13). We are to work out our salvation with fear and trembling, even though to be sure, it is God who is at work within us both to will and do His good pleasure (Phil. 2:12-13). The proper response to election is not pride but gratitude for God’s amazing grace which saves eternally. Election, then, is neither a steeple from which we look in judgment on others, nor a pillow to sleep on. It is rather a stronghold in time of trial and a confession of praise to God’s grace and to His glory." |
||||||
245 | What are Calvins and Arminians? | Bible general Archive 1 | Makarios | 10500 | ||
Norrie, Since we have a 'working knowledge' of Election here, you can better understand the viewpoints of where Calvinists and Arminians are coming from. Nolan |
||||||
246 | CAN A CHRISTIAN FALL FROM GRACE? | Bible general Archive 1 | Makarios | 10501 | ||
"SECURITY OF THE BELIEVER Biblical teaching that God protects believers for the completion of their salvation. Contemporary Christianity needs to deal forthrightly with the universal human problem of insecurity. The natural gulf between the invisible, infinite God and finite, fallible humanity makes the quest for assurance and security a very significant theological issue. Slogans such as “once saved, always saved,” and “eternal security” often easily gain a reverential status normally reserved only for biblical texts and become symbols of “evangelical orthodoxy.” Indeed, it comes as a shock to some when they discover that their symbols are not actually biblical terms. The Bible does teach that salvation does not depend merely upon human effort. God is the author of salvation (2 Cor. 5:18-19; John 3:16). God justifies or treats as acceptable sinners who receive Christ in faith (Rom. 3:21-26). The great message of the Reformation says, No one can earn assurance or security with God. Assurance of salvation is God’s gift! Security does not come by absolutions, church attendance, good works, reciting Scripture, or performances of penance. God who has begun the work of salvation in Christians also provides the necessary assurance to bring His work to its completion in the day of Christ (Phil. 1:6). God in Christ protects and keeps Christians (John 10:27-29; 2 Thess. 3:3) just as Jesus took seriously the task of preserving the disciples while He was on earth (John 17:12-15). We do not possess the strength to secure ourselves. The biblical view of security, however, is probably best epitomized in the Christian doctrine of perseverance (Eph. 6:18; Heb. 12:1; Jas. 1:25). See Perseverance). Christians must realize that their security does not lie in a fairy-tale approach to life where once a person becomes a Christian everything is a happy bed of roses forever and ever. Such a view fails to take seriously the traumas of human life. The biblical view of assurance or security is rooted in the conviction that when Jesus departed from the disciples, the Lord did not orphan them or leave them without support. He promised Christians that he would come to them and would provide them with a companion Spirit (the Comforter or Paraclete) who would not only be at their side but would be within them, as much a part of them as their very breath (John 14:16-18). The Spirit would be their sense of peace and security, their witness concerning Jesus, their attorney with the world, and their guide or teacher into all truth (John 14:25-30; 15:26-27; 16:8-15). See Advocate; Comforter; Helper. Along with great promises of assurance, the Bible contains strong warnings that call Christians to consistent living, even as they have yielded to temptations and sin and capitulated to the hostile forces of evil (for example, 1 Cor. 10:1-12; Heb. 2:1-3; 3:12-19; 6:1-8; 10:26-31; Jas. 5:19-20). These and many other warnings in the Bible are not merely phantom warnings unrelated to Christian life. They are meant to be taken with great seriousness. They are no more a game with God than was the death of Christ. These warnings appear in the New Testament within clear statements reminding believers that temptation is accompanied by God’s presence. Christians are expected to resist temptations and flee ungodly activity (for example, 1 Cor. 10:13-14). Evil patterns of life are inconsistent with Christian transformation. The writers of the New Testament were convinced that Christians would heed these warnings and resist the devil (Jas. 4:7; 1 Pet. 5:8-9). It is virtually unthinkable for a Christian to do otherwise. The Christian is anchored to the person of God. Evil has to be dealt with. The Christian can find in God an enduring security for the soul. Such is the meaning of Hebrews 6:17-20. God’s consistency is the basis for a Christian’s security in the midst of the world’s traumas. The confidence or secure sense of the believer with respect to the life hereafter is rooted in the united witness of the New Testament writers that the resurrection of Jesus Christ is the hinge point of the Christian faith. In raising His Son Jesus, God provided Christians with the sign of the destinies and the basis for their security. Without the resurrection, the Christian proclamation would be empty (1 Cor. 15:14). Moreover, in the coming of the Holy Spirit, God provided the guarantee of our marvelous relationship with God (2 Cor. 1:22). In our identity with Adam, humanity experienced lostness and death; but as we identify with the ultimate power of Christ in the resurrection, we, too, shall experience the effective meaning of the security of the believer in the triumph of God (1 Cor. 15:20-28)." From the Holman Bible Dictionary |
||||||
247 | What are Calvins and Arminians? | Bible general Archive 1 | Makarios | 10502 | ||
"ARMINIUS, JACOBUS (1559–1609) Dutch theologian; founder of an anti-Calvinist Reformed theology Arminius was born in the Netherlands during the Spanish occupation, at Oudewater near Utrecht. His father, an armorer or smith, died around the time of the boy’s birth, so Arminius was educated under the direction and at the expense of family friends who recognized his abilities as a student. He had just entered Marburg University (Germany) when news came of the infamous Oudewater massacre by the Spanish. Arminius returned home to learn that his mother and several of his brothers and sisters had been among the victims. When the new University of Leiden opened nearby in 1576, Arminius was the twelfth student enrolled. That seems to have been the first public recording of his Latinized name (Jacobus Arminius; he had been born Jacob Harmenszoon). At Leiden he adopted the controversial theology of the French scholar Peter Ramus (1515–1572), and later went on to study at the Geneva Academy (1582), which was then headed by Theodore Beza, Calvin’s successor. Because Arminius’s defense of Ramus angered the Genevan authorities, he left briefly for Basel (1583). There he was offered a doctorate but declined, convinced he would not bring honor to the title. After returning to Geneva, Arminius must have been more prudent, for in 1585 Beza wrote to the Amsterdam city rulers (who were sponsoring the young man’s education), commending his ability and diligence highly and encouraging a continuance of their “kindness and liberality.” Perhaps significantly, Beza made no mention of Arminius’s theology. After a short visit to Italy, Arminius returned home, was ordained, and in 1588 became one of the ministers of Amsterdam. His 1590 marriage to a merchant’s daughter gave him influential links. From the outset Arminius’s sermons on Romans 7 drew the fire of “high” Calvinists who disliked his views on grace and predestination. (Grace is the unmerited favor God shows toward sinners. Predestination is the biblical doctrine that God determines beforehand who will be saved.) High Calvinists held that although God’s saving grace is completely unmerited, he extends it only to those whom he predestines to salvation. Arminius disagreed. In 1592 a colleague formally accused him of Pelagianism (an emphasis on free will, among other things, that took form in the fifth century), overdependence on the early church fathers, deviation from the Belgic Confession and the Heidelberg Catechism (two early Calvinist standards), and erroneous views on predestination. When challenged, however, his critics proved reluctant to substantiate the charges—and the city authorities were on his side. The question of predestination was not systematically raised until Arminius became professor of theology at Leiden (1603–1609), where he spent the last six years of his life in controversy. In his 1606 rectorial address “On Reconciling Religious Dissensions among Christians,” Arminius argued that such dissension damages people intellectually and emotionally and creates doubt about religion that leads to despair, atheism, and Epicureanism (hedonistic withdrawal from responsibility). He proposed as remedy the calling of a national synod, “an orderly and free convention of the parties that differ from each other.” Further, Arminius believed that the natural arbiter between feuding churchmen was the “godly magistrate,” a view called Erastianism. The dispute with Arminius, led by Franciscus Gomarus at Leiden, centered around the Calvinist interpretation of the divine decree about election and reprobation. When a synod finally met at Dort (1618) to resolve the dispute, Arminius had been dead nine years. In his attempt to give the human will a more active role in salvation than orthodox Calvinism conceded, Arminius came to teach a conditional election in which a person’s free will might or might not affect the divine offer of salvation. Nevertheless, it is important to distinguish between Arminius’s teaching and what later became known as Arminianism, which was more liberal in its view of free will and of related doctrines than was its founder. Arminius’s views were never systematically worked out until the year after his death, when his followers issued a declaration called the Remonstrance (1610), which dissented in several points from orthodox Calvinism. It held, among other things, that God’s predestination was conditioned by human choice, that the gospel could be freely accepted or rejected, and that a person who had become a Christian could “fall from grace” or lose salvation. A mild-tempered man, Arminius nonetheless spoke his mind in controversy and characteristically defended his position from Scripture. His friend Peter Bertius paid tribute to the oft-misunderstood scholar when he declared at his funeral that those who truly knew Arminius could not sufficiently esteem him." Taken from Who's Who in Christian History |
||||||
248 | What are Calvins and Arminians? | Bible general Archive 1 | Makarios | 10503 | ||
"CALVIN, JOHN (1509–1564) French Protestant reformer; generally regarded as second in importance only to Martin Luther as a key figure in the Protestant Reformation Calvin’s Institutes of the Christian Religion, regarded by historian Will Durant as among the world’s ten most influential works, gave birth to a distinctive “Reformed” theology, sometimes named after Calvin himself. Calvin has also been called “the organizer of Protestantism” because in his pastoral work of organizing evangelical churches in Strassburg and Geneva, he developed an adaptable model of church government. The cultural impact of that “presbyterian” model has extended beyond church polity to influence modern democratic political theory. In the sixteenth century new social institutions emerged to replace the deteriorating ones that had once held medieval civilization together; many of the new institutions were influenced by Calvin’s model. HIS CAREER AS REFORMER In Basel (Switzerland) early in 1536 Calvin published the first edition of his Institutes of the Christian Religion. When he learned that Francis I’s objection to Protestants was on the basis that they rejected all civil authority, as some Anabaptist groups in fact did, Calvin rushed the Institutes to press with a dedication and preface to the king, acknowledging the king’s authority and laying out the articles of Reformed faith in clear fashion. The work, which underwent several revisions before its final exhaustive edition in 1559, was without question one of the most influential handbooks on theology ever written. Its publication marked Calvin as a leading mind of Protestantism and kept him from pursuing the quiet scholarly life he had hoped for. As he described it, “God thrust me into the fray.” Traveling to Strassburg (a free city between northern France and Germany) in 1536, Calvin stopped for the night in Geneva, a small city at the eastern end of the Alps. With the help of its Swiss neighbors, Geneva had recently declared its political independence from the Holy Roman Empire. Only two months earlier under the prodding of fiery reformer William Farel (1489–1565), it had declared allegiance to Protestantism. Farel, who had been working in Geneva for nearly three years, somehow learned of Calvin’s presence in the city and asked him to join in the task of leading the Genevan church. Calvin declined, explaining that he desired only to find a quiet refuge for study. But Farel, with characteristic zeal, thundered that Calvin’s refusal to help in Geneva would bring God’s condemnation down upon his head. Obviously shaken, Calvin accepted Farel’s invitation as God’s call. He was twenty-eight at the time. The rest of his life was given mostly to the work of reform in Geneva. Calvin’s reputation and esteem always seemed greatest among the population of Protestant refugees who flocked to the city, making Geneva the uncontested center of the Protestant movement. Missionaries fanned out from Geneva to the surrounding countries. The “Reformed Church” thus became the only Protestant group with a universal program." PART 1 OF 2 Taken from Who's Who in Christian History |
||||||
249 | What are Calvins and Arminians? | Bible general Archive 1 | Makarios | 10504 | ||
"CALVIN, JOHN (1509–1564) French Protestant reformer; generally regarded as second in importance only to Martin Luther as a key figure in the Protestant Reformation Calvin’s Institutes of the Christian Religion, regarded by historian Will Durant as among the world’s ten most influential works, gave birth to a distinctive “Reformed” theology, sometimes named after Calvin himself. CALVIN’S TEACHING AND INFLUENCE ON THEOLOGY The Huguenot scholar Joseph Scaliger in the generation after Calvin described him as “alone among the theologians.” Clearly he was the greatest theologian of his age. Yet he consistently tried to make the Scriptures, as interpreted by the Holy Spirit and experience, the source of his ideas. “Let us not,” Calvin admonished, “take it into our heads either to seek out God anywhere else than in his Sacred Word, or to think anything about him that is not prompted by his Word, or to speak anything that is not taken from that Word.” In the past some have said that the sovereignty of God was Calvin’s central teaching. Today many Calvin scholars argue that he made no attempt to reduce the biblical message to any one central idea, but rather appreciated and retained the biblical teachings in their complexity, affirming, for example, both human responsibility and God’s sovereign control, as well as other teachings that seem inconsistent when paired. Calvin’s system does possess unity. Behind everything that he wrote is the idea suggested earlier by Augustine of Hippo (345–430) that God created human beings for fellowship with himself. Lacking that fellowship, they are miserable and disoriented. Thus Calvin began his Institutes by stressing that all wisdom comes from a knowledge of God and of ourselves. The God-man relationship was so basic for Calvin that he argued that in knowing God we learn of ourselves, and vice versa. Knowledge meant much more to Calvin than intellectual exercise. Rather, theological knowledge requires a moral response by the whole human personality. The whole person, including mind and body, is engaged in the spiritual relationship. The one goal of that “knowing” experience is the worship of God in obedience and gratitude. Calvin also emphasized that what we know about God is strictly limited to what God has revealed. He has revealed in Scripture only what is profitable for human beings to know for a covenant relationship with him. Consequently, Calvin taught that Christians should not engage primarily in theological speculation but in moral edification. Knowledge that does not lead to piety is off course. Calvin followed his own advice in explaining the biblical doctrine of predestination, giving no priority to the rules of logic or philosophic discourse. The “why” of God’s actions has not been revealed but remains a secret bound up in his inscrutable counsel. The Christian must simply affirm with the Bible that God is intimately connected with the universe and that he “accomplishes all things according to the counsel of his will” (Eph. 1:11, RSV). Calvin hoped that his main contribution would be guidance for the Christian’s spiritual pilgrimage. His theology was intended to be a worship aid. Yet he was also convinced that the worship of God must properly penetrate every aspect of societal life. To do that effectively the church must commit itself to a maximum use of the gifts God has given it for service in every area of life." PART 2 OF 2 Taken from Who's Who in Christian History |
||||||
250 | What are Calvins and Arminians? | Bible general Archive 1 | Makarios | 10555 | ||
Norrie, You're welcome! When you stated, "argue with till the cows come home" and "already discussed this in depth", you were exactly correct and this was what I was precisely trying to avoid! :) That is why I gave you my e-mail address so that these types of "fights" could be kept off of the Forum. However, since others were already proceeding to give you information and their own interpretations, then I also proceeded to do so likewise. I'm glad that you enjoy the Forum. Nolan |
||||||
251 | Choosing a Bible translation | Bible general Archive 1 | Makarios | 10587 | ||
"'Which Bible Should I Study?' or 'Does God use 'thees' and 'thous?'" Discussion of Bible study method naturally raises this question. We offer the following guidance rather than a simple answer. First, study a Bible in your own dialect, because the whole point of the Bible is communication. For a variety of reasons some students may think they should use a Bible with older language forms, for example, 'thees' and 'thous,' that seem on the surface to indicate respect for God and sacred things. This is understandable, but unless you regularly communicate in fourteenth English, you should seriously question advice to restrict your Bible study to any of the pre-nineteenth century versions. Rather, one should use several versions, including respected older ones, but also encompassing good translations in modern English closest to the language you use. Second, use one of the standard (i.e., less idiomatic or non-paraphrasing) versions as a basis for careful, detailed study. Then, for increased insight, compare this basic study text with several others both new and old, paraphrasing and not. It is rarely a question here of choosing between "good" and "bad" translations. It is rather a matter of selecting a text appropriate to the use you intend." Taken from page 22 of David L. Thompson's book "Bible Study that Works". David Thompson teaches at Asbury Theological Seminary in Wilmore, KY. |
||||||
252 | once saved, always saved. | Bible general Archive 1 | Makarios | 10605 | ||
Dear JMR, If you are not absolutely SURE that you will indeed be with Christ when you die, then I will pray for you, my brother! Many Scriptures show that we can be absolutely sure that God will not abandon us on that Day and perfect what He began! Do you believe in Christ? Do you know the joy of having Him in your heart and knowing what it means to live with Him every day? It is absolutely wonderful, and the beginning of all this is to hit your knees right now and pray, "Dear Lord, I'm a sinner!" JMR, I will pray for you, my friend, and that you will have absolutely nothing but ASSURANCE when it comes to the fact of your salvation, my friend! Nolan |
||||||
253 | CAN A CHRISTIAN FALL FROM GRACE? | Bible general Archive 1 | Makarios | 10613 | ||
Why thank you, Joe, I hope that I have 'proven' that one can be Arminian in thought and believe in election and security of the believer also. :) Good to see you back from your missions trip; you would be intrigued at some of the discussions that have taken place.. Nolan |
||||||
254 | What are Calvins and Arminians? | Bible general Archive 1 | Makarios | 10641 | ||
Congratulations on your daughter being baptized, Norrie! How old is she? Thats great! Nolan |
||||||
255 | What are Calvins and Arminians? | Bible general Archive 1 | Makarios | 10654 | ||
Wow, I can imagine! Norrie, I was baptized on September 9, 1976 in a United Methodist Church and I was 'sprinkled'. :) Nolan |
||||||
256 | interacial dating | Bible general Archive 1 | Makarios | 10718 | ||
Is Interracial dating supported in the Bible? Good question.. If you are dating, then the 'end goal' is marriage, am I correct? (I am referring to a Male/Female marriage of course, since homosexuality and lesbianism is forbidden [Gen. 19:5; Lev. 18:22-23,20:13; Deut. 23:17; Judg. 19:22-24; 1 Kings 14:24,15:12; Rom. 1:24-27; 1 Cor. 6:9-10]. Polygamy is also forbidden [Lev. 18:18; Deut. 17:17; Titus 1:6]). Now you must understand me: I have a great and healthy respect for all people since we are all one in Christ (Gal. 3:28). In fact, skin color is the Creator's choice (Jer. 13:23), and a black man named Simon (of Cyrene, which was a city in North Africa) helped Jesus carry His cross (Mark 15:21). My question is: Does the Bible permit people of different race to date and intermarry? First of all, there are situations in the Bible that condemn interracial marriage. Isaac sought a wife from his own father's family (Gen. 24:1-4)and so did Jacob (Gen. 27:46-28:2). The Israelites were commanded not to intermarry (Ex. 34:16; Deut. 7:3-4; Ezra 9:1-2,12; Neh. 10:30, 13:23-27; Josh. 23:12-13), but this was mostly on the basis of leading the people astray through foreign gods (Mal. 2:11; Deut. 17:17; 1 Cor. 7:39). However, God did permit the Israelites to marry foreign women in other situations: captives from war (Deut. 21:10-13), and because of a 'shortage' of women (Judges 21:21-23). Timothy, the youthful early church leader, was a half-Jew (Acts 16:1) and Moses's wife Zipporah was an Ethiopian woman(Num. 12:1). The Bible does not clearly state whether or not God's people should marry interracially, but it does say that the partner should be a believer in Christ (1 Cor. 7:39, 2 Cor. 6:14). It is interesting to note that all nations and people are important to God (Amos 9:7) and having black skin is beautiful (Song Of Solomon 1:5-6). Jesus usurped the racist traditions of the Israelites(Matt. 15:21-28; Luke 10:25-37) and the Bible even speaks of 'hatred without reason' (Psalm 69:4) and anti-Semitism (Esther 3:8-9, 5:10-14). Also, Gentiles are despised, the Israelites are despised (Gen. 43:32) and foreigners are excluded from fellowship (Neh. 13:1-3). The Bible also encourages freedom from slavery (1 Cor. 7:21; The book of Exodus) In conclusion, interracial marriage is not against the will of God based upon the Bible. It remains a question of being yoked/unequally yoked in fellowship with God Himself and choosing a husband/wife that will help you to enrich your walk in the Lord (1 Cor. 7:35). I wanted to share this with you, since I was also wondering what the Bible specifically said about such things. Feel free to tell me how you agree/disagree. Nolan |
||||||
257 | What are Calvins and Arminians? | Bible general Archive 1 | Makarios | 10727 | ||
Hello Norrie! No! I've never been immersed! But I can think of a few siblings of mine who would be glad to do it for me.. :) Nasty water? :) Anyways, that is also one of the reasons why I left the United Methodist Church. I found myself coming to the conclusion that I needed to be re-baptized because I had no clue what was going on when I was sprinkled as an infant in 1976! :) And the Conservative Mennonite Church that I attend has Anabaptist roots, and they will more than gladly re-baptize me, since that is one of the 'hallmarks' of their history. :) Nolan |
||||||
258 | LUCK - Satanic or Divine | Bible general Archive 1 | Makarios | 10729 | ||
EdB, I own a Chevy.. (Chance or Happenstance, it will Eat your very dollar and turn You yellow!!) :) A little humor in Christian love, Nolan :) |
||||||
259 | Choosing a Bible translation | Bible general Archive 1 | Makarios | 10737 | ||
Greetings Ray! I would rest assured that you would choose one with, shall we say "special" attention to capitalization? :) God Bless you, my friend! Nolan |
||||||
260 | once saved, always saved. | Bible general Archive 1 | Makarios | 10783 | ||
Dear JMR, The "Might" is that we 'might' be forgiven by accepting Christ as Lord and Savior, and by accepting Him "who gave Himself for our sins.." If we accept him as Lord and His sacrifice on the cross, then he will "deliver us out of this present evil age". This deliverance from evil is "according to the WILL of our God and Father". The only thing that we must do is to accept Jesus Christ as Lord and Savior by faith and we can rest assured that He will forgive us of our sins. No resources needed, Nolan |
||||||
Result pages: << First < Prev [ 9 10 11 12 13 14 15 16 17 ] Next > Last [185] >> |