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| 6.1 Vol. 1 - An Introduction to the Christian Faith | |
The course currently is being taught, and is incomplete.
For each lesson which is complete and has been recorded, there is (1) a PDF link to the downloadable lesson outline file and (2) an MP3 link to the downloadable audio file. To download the lesson outline or the audio file, simply right-click on the respective link.
Lessons which have not yet been recorded have no MP3 link; however, for incomplete lessons the PDF link provides a tentative outline of the lesson.
Please note that both the lesson outline and the corresponding audio file are subject to revision. The revision date is indicated in the heading of the lesson outline.
The purpose of this class is, first, to provide a frame of reference for our course of study, and second, to provide an overview of the course.
For the most part, contemporary Christians are devoid of wisdom and discernment, a fact which is a direct consequence of the present dearth of faithful, Scripturally-accurate teaching. The first object of this lesson is to impart the understanding (1) that this situation is a direct consequence of the embrace of tradition--tradition which the Christian venerates above the Scripture, and (2) that the tradition which lies at the heart of the matter is the same tradition which plagued the remnant of Israel during the period of the Incarnation, namely, the fantastic myth and perverse doctrines of Talmudic Judaism. While the popular notion is that the Christian Faith is an extension of the Faith of the Jew, the truth of the matter is that Talmudic Judaism is incompatible with and contrary both to the Christian Faith and to the Faith which is delineated in Old Covenant scripture--the Faith of Abraham, of Isaac, and of Jacob.
Identification of the Talmudic tradition which has been embraced by the Christian is not a great challenge; but the rooting out of that tradition is particularly difficult, in view of the fact that it resides in several spurious documents which the great majority of Christians consider to be part of the Canon of Scripture. The spurious documents are (1) the book of Esther, (2) the book of James, (3) the book of Revelation, (4) the book of Jude, and (5) the book of II Peter.
Embrace of the tradition and myth of Talmudic Judaism has profound influence on the thinking of the contemporary Christian, particularly with respect to government. Indeed, it is largely because of Talmudic tradition that the contemporary Christian fails to realize that government is the great and central issue of life.
Sadly, the embrace of Talmudic tradition has been led by the men who stand in the pulpits of the land, who are an assortment of hirelings, unfaithful shepherds, and wolves in sheep's clothing. Not until such men are evicted from the pulpit, driven out of our local assemblies, and replaced with faithful shepherds shall widespread revival be possible, with Christians progressing to spiritual maturity as they grow in their knowledge of Christ Jesus and in their understanding of the Christian Faith.
Before setting out in our course of study, we pause for a brief review of the fundamental concepts and principles involved in learning, with particular emphasis upon the distinction between training and education and between knowledge and understanding. Moreover, we consider the vital role of vocabulary as a mechanism of thought.
Then, we discuss the need for a study of this nature--why it is, that we need an introduction to a subject, the Christian Faith, with which virtually everyone already ought be familiar. Next, we consider the possible schemes for organizing a study of this nature, and the scheme chosen for the present study. Finally, we look briefly at the rationale behind selection of the Bible versions and translations which are used in this course.
This lesson perhaps is the most vital lesson of the entire course, for a misunderstanding of the nature of God sparks or fuels heresy of every category. Indeed, some argue that every theological heresy may be traced to a misapprehension of the nature of the Godhead.
Theologians endlessly ponder the nature of the Godhead, and teachers struggle to reconcile the concept of a triune Godhead with the declaration of the Scripture, that God is one. But does the Scripture fail to teach plainly regarding a matter so fundamental? Investigation reveals that, at the root of the problem is Talmudic tradition--tradition which for centuries has skewed the thinking of Christians, resulting in an almost universal misunderstanding of the sense in which God is one.
In this lesson, we first consider theological speculation concerning the nature of God; then we discover the conflict between that speculation and the teaching of the Scripture. We next look in detail at the teaching of the Scripture regarding the nature of the Godhead, the incarnate Christ Jesus, the Spirit of God, and the phenomenon of indwelling. We pay particular attention to the divine attribute of omniscience and the concept of foreknowledge, for misapprehension of these subjects has led a many a devout man to embrace notions which range from the absurd to the blasphemous. Finally, we consider several practical--and quite profound--implications of a correct understanding of the nature of the Godhead.
One of the most fundamental matters addressed by theology, as well as by secular philosophy, is that of the purpose for which man was brought into existence. But theologians and philosophers, both of whom typically view with contempt the plain declaration of the Scripture, haven't a clue: at best, they are able to do nothing more than to speculate. But the resort to speculation is futile: the Scripture alone provides the answer, and it does so in simple terms easy to understand.
Neither do evangelists, pastors, and Bible teachers typically possess a correct understanding of the matter. Following the lead of Jewish myth, these men have cobbled together a fanciful tale of rebellion in the angelic realm and subsequent warfare in Heaven between `elect' and `fallen' angels; this they have done by "reading between the lines" of the Scripture, and by wresting several passages of the Scripture from the respective contexts. On the basis of this notion of angelic rebellion, they claim that man was created "to resolve the angelic conflict". But this is to say that the creation of man came about as an unintended consequence of the conduct of other, more important affairs, rather than as a primary goal of God.
In their speculation, that man is nothing more than an afterthought of God, these men demonstrate themselves to be utter fools; for the Scripture reveals the purpose of God in his creation of man, together with the fact that the angels were created expressly for the role of ministry.
In this lesson, we consider first the passages of the Scripture which are cited in support of the speculation, and then we proceed to demolish the speculation by an objective reading of those passages, taking into account the context. Moving to the declaration of the Scripture, we first consider the identity of `Satan', the fall of Satan, and the ultimate destruction of Satan. We conclude by considering passages which declare plainly the purpose of God in his creation of man, the purpose of the present fleshly existence, and the ultimate state of man.
Anyone who has made a serious attempt to reconcile the creation account of the first chapter of Genesis with the account of the second chapter understands that no reconciliation is possible. The accounts differ not only in the sequence of creation, but also in the nature of the creatures. Clearly, the accounts differ, not because of a difference of perspective, but because each account has in view a separate and distinct event.
The theological implications of this realization are profound. In the first place, the Adamic race and domestic animals constitute a separate creation. Moreover, only members of the Adamic race and representatives of the domestic animals needed to be preserved during the deluge in the days of Noah. Furthermore, this understanding forces one to view in a new light the concept of `particular redemption', a concept which is fundamental to Reform Theology.
In this study, we consider first the traditional interpretation of the two creation accounts. Next, we consider the factors which demand rejection of the traditional interpretation. Finally, we consider the truth of the matter, which becomes apparent once the two accounts are seen to be descriptions of separate events.
The theologian claims that man, in essence, is a spiritual being, consisting of an immortal soul which comes into existence at the moment of conception, if not before. He claims that the residence of the soul in a fleshly body is but temporary; and that death is nothing more than a change of residence. He claims that the soul never sleeps, but remains conscious in death. And the contemporary pulpit makes to the wicked the same promise which it makes to the righteous, namely, eternal life, the only difference being that the wicked supposedly are destined for an eternity of torment in `Hell', while the righteous supposedly are destined for an eternity of blessing in `Heaven'.
These notions regarding the nature of life and the nature of death are diametrically opposite to the plain teaching of the Scripture. Moreover, were these concepts true, then the resurrection from the dead would be of no great consequence, and certainly would not be a necessity; yet the entire matter of covenantal relationship between God and man hinges upon the promise of resurrection.
In this study, we first consider the traditional view of man, of life, of death, and of judgment, and show how the traditional view is in conflict with the teaching of the Scripture. Next, we consider the Scriptural revelations concerning the nature of man, the origin of the soul, the phenomenon of animation, the nature of death, the nature of the judgment, and the nature of the resurrection. Finally, we consider the implications of a proper understanding of these matters with regard to stillbirth and abortion.
Christ Jesus and the apostles repeatedly testified and taught concerning the resurrection from the dead. Yet the subject of resurrection hardly ever is mentioned from the contemporary Christian pulpit, other than in the context of the resurrection of Christ Jesus. Indeed, in the system of doctrine which today represents itself as the Christian Faith--a system which, having been corrupted by the leaven of the Jew, abounds with Talmudic tradition and Jewish myth--the concept of resurrection has been relegated to obscurity, and is viewed as a mere curiosity.
Apathy toward the resurrection may be traced directly to the lie which was instrumental in bringing about the downfall of Adam, namely, the assertion, "You are not going to die." Down to the present day, the descendants of Adam continue to embrace the lie, which is embodied in the commonly-held notion, that man, in essence, is a spiritual entity--an `immortal soul'--which resides temporarily in a fleshly body. According to the contemporary pulpit, the soul possesses the inherent capability of both cognitive activity and perception, and thus has no vital dependence upon the body. Moreover, it is asserted that the soul never loses consciousness, so that death is nothing more than a conscious transition in which the soul departs the body. And, supposedly, the soul cannot be destroyed--even by its creator. But such a viewpoint is contrary to the teaching of the Scripture.
According to the Scripture, resurrection is a process in which corruptible, mortal flesh is transformed into incorruptible, immortal spirit. Moreover, the resurrection from the dead is equated with the "birth from above" of which Jesus spoke to Nicodemus.
The promises made to the justified hinge upon the resurrection from the dead. But the promise of resurrection is realized only through the New Covenant. Accordingly, the justified of previous ages, including Adam, Noah, Abraham, and the prophets, all have been made partakers of the New Covenant. Thus, the resurrection and the New Covenant inextricably are linked.
In this study, we begin by looking at the nature and necessity of the resurrection, and we note the distinction between resurrection and resuscitation. Then we move to the promise of resurrection. Next, we consider the exemplar of resurrection, Christ Jesus, who is the first being to undergo the transformation of the resurrection. Finally, we view the teaching of the Scripture concerning the epoch and sequence of the resurrection.
A cornerstone of contemporary theology is the concept of a genetically-inherited sin nature, supposedly being the result of the sin of Adam. Theologians, fearing the charge of blasphemy, are unwilling to attribute to God creation of the sin nature; so, disregarding the absurdity of their assertion from both the physical and logical standpoints, they claim that the sin nature came into being spontaneously, becoming integral to the genetic makeup of Adam. But the tale grows yet more fantastic, with Bible teachers claiming that the fall of Adam brought about dramatic and fundamental changes in the very order of nature, particularly in the animal kingdom. Furthermore, the general notion is that, prior to the fall of Adam, death was unknown in the entire realm of nature.
But all these concepts are nothing more than Jewish myth. According to the Scripture, the rebellion of the first Adam brought upon upon the progeny of Adam a judicial imputation of guilt--an imputation which corresponds to the judicial imputation of righteousness through faith, which is a consequence of the obedience of Christ Jesus, who is the last Adam.
In this study, we begin by looking at the fantastic claims of traditional theology concerning the implications of the fall of Adam. Then, we look at nature, and see the impossibility and absurdity of the traditional position. Next, we consider the Scriptural teaching concerning the consequences of the sin of Adam. We conclude the lesson by considering the Scriptural teaching concerning the propensity of man to sin.
Because of the fall of Adam, a great many of the descendants of Adam are destined to a shadowy period of torment in the interval between death and the judgment, followed by an eternity of torment in the company of the Devil and his angels in the lake of fire--or so we are told by Bible teachers, who invariably point to the account of Jesus concerning the rich man and Lazarus, claiming the account to be not a parable, but, rather, the relating of an actual historical event.
But is that really the case? If the account of Lazarus and the rich man--an account which obviously abounds with symbolism--is not allegorical, then what of the multitude of passages in the Scripture which plainly are in conflict with the details of the account?
In this lesson, we first consider the traditional view of the afterlife, both prior to the judgment and after. Next, we look closely at the parable of Lazarus and the rich man, then at the teaching of the Scripture regarding `Hell', `Gehenna', the `lake of fire', and `everlasting fire'.
When approaching the `head and heel' prophecy of Genesis 3:15, Bible teachers generally interpret the seed of the Woman as Christ Jesus, or as the entire physical line of descendants from the Woman to Jesus. However, there seems to be no general consensus regarding the seed of the Serpent. Many teachers consider the seed of the Serpent to be a spiritual progeny, that is, individuals who, irrespective of physical descent, pursue a life of wickedness. However, some teachers promote the so-called `seedline' thesis (also called `dual-seedline'), according to which the seed of the Serpent is a literal, physical line of descendants.
The seedline teaching is based on the notion that the seduction of the Woman was a sexual seduction, by which the Woman was impregnated by the Serpent, Cain being the offspring of that union. Those who promote the seduction thesis typically make appeal to the Masoretic Hebrew word which the King James version translates `beguiled', claiming that it has a sexual connotation. But, from the standpoint of logic, the most compelling argument is that, if the seed of the Woman is a physical line of descendants, one should expect the seed of the Serpent also to be a physical line of descendants.
In this lesson, we look first at the arguments given in support of the seedline teaching, together with the difficulties, not the least of which is how the seed of the Serpent managed to survive the flood in the days of Noah. Next, we consider the teaching of the Scripture regarding justification, which provides an alternative interpretation regarding the seed of the Woman, and thus, an alternative explanation regarding the seed of the Serpent. Finally, we consider a number of Scriptural illustrations which demonstrate the fallacy of the seedline thesis.
Though few realize the fact, the great issue of life is not `good versus evil', or even `attitude toward Christ'. Rather, the great issue, from the moment Adam was placed in the Garden of Delight until the end of time, is that of government.
All human government--whether righteous and benevolent or evil and oppressive--proceeds from God, exists at the pleasure of God, and serves the purpose of God. Moreover, God allows no man to escape the domination of government: the notion that any man can achieve the status of `sovereignty' is a delusion. Every man is subject to the governing authority of God, either directly, or else through the rule of other men.
In this lesson, we begin by considering the history of earthly government, from the day in which Adam was placed in the Garden of Delight to the present day. Next, we consider the nature of human government. We proceed to consider the historical, symbiotic cooperation of human government and religion. Then we look at false gods and their false prophets. Finally, we consider human government in its historical role of adversary of the righteous--a role which, when properly and fully appreciated, is seen to have profound theological implications.
Many Bible teachers of the present day, having embraced the notion of an `angelic conflict' and `fallen' angels, claim that, by the time of Noah, humanity had become corrupted by intermarriage with fallen angels, giving rise to creatures half-angelic and half-human, called `giants'. According to this thesis, a primary purpose of the flood which occurred in the days of Noah was destruction of the hybrid creatures. Irrespective of their position regarding fallen angels, most Bible teachers claim the flood to have been universal, submerging even the tallest mountains. Integral to both of these beliefs is the notion that all races sprang first from Adam, and then again, from Noah.
In this lesson, we begin by looking at the traditional teaching, starting with fallen angels and giants, the matter of racial origin, and the infamous `mark of Cain'. Next, we consider the fallacies inherent in the traditional teaching. Finally, we look at the teaching of the Scripture concerning the agents and nature of the corruption which necessitated the flood, the extent of the flood, the matter of Noah and the races, and the curse upon Canaan.
Many of the problems of the modern world spring from fundamental misunderstandings concerning the promises which God made to Abraham. The almost-universal misconception is that (1) the promises have to do with the physical progeny of Abraham (which most take to be the Jew); (2) the promises concern a specific and limited region of the earth; and (3) the promises are to be fulfilled in the present age.
A great many Christians, failing to apprehend the teaching of the Scripture concerning the promises made to Abraham, foolishly have supported the so-called `Zionist' Jew in his demand for title, not only to the region occupied by the nation of Israel during the reign of David, but also to a vast region of the Middle East, of which the ancient nation of Israel never came into possession.
In this lesson, we first look at common misconceptions concerning the promises made to Abraham. Next, we discover the factor which gives rise to the misconceptions. We proceed to consider the teaching of the Scripture concerning the inheritance which was promised to Abraham; in particular, we give consideration to the agency, the nature and the epoch, and the scope. Finally, we see that the vast majority of the physical descendants of Abraham--indeed, the vast majority of physical descendants of the line Abraham-Isaac-Jacob--are disqualified from partaking of the inheritance.
Few Christians of the present day have an accurate understanding of the nature of the Old Covenant. Few understand that the Old Covenant was a covenant of marriage; fewer still know the identity of the husband. Few understand that the Old Covenant was a temporal covenant, unable to provide benefit beyond the grave. Few understand that justification was not necessary for covenantal relationship under the Old Covenant. Few understand that the Old Covenant was the basis for the existence of Israel as a nation, and that Israel could exist as nation only so long as covenantal relationship continued.
Few Christians of the present day have an accurate understanding of the history of the Old Covenant. Few understand the consuming proclivity of the Israelite toward idolatry. Few understand the covenantal implications of the division of the nation following the reign of Solomon--that covenantal relationship continued independently in the resulting pair of kingdoms. Few understand that the convenantal relationship of the Northern Kingdom ended with divorce. Few understand that the so-called `Gentiles' are the product of the divorce, and that the embrace of Christianity by the nations of Western Europe is a direct consequence of the fact that the Northern Kingdom was carried off captive by the Assyrians, circa 721 B.C. Few understand that the same prophecies which foretold the divorce and captivity of the Northern Kingdom likewise foretold the eventual restoration to covenantal relationship of the descendants of the Northern kingdom and their reunification with the descendants of the Southern Kingdom in the Kingdom of God, under the rulership of Christ Jesus. Few understand that the Southern Kingdom was comprised of two categories of individual, portrayed in the Scripture as two categories of figs, the one group being very good, and the other, too vile to be eaten; and few are aware that Jeremiah prophesies concerning each group. Few understand the history of the Babylonian captivity and how it gave rise to the false religion of Talmudic Judaism. Few understand the purpose of the prophecy of Ezekiel to the captives--that it made a conditional offer which was declined and therefore was withdrawn. Few understand that the death of Christ Jesus irreversibly dissolved the Old Covenant, with the result that the destruction of Jerusalem by the Romans in A.D. 70 represents the final and ultimate desolation of the nation--a desolation from which no recovery or revival is possible.
In this lesson, we shall consider in detail first the nature of the Old Covenant, followed by the history of the Old Covenant.
Some Bible teachers, citing Jeremiah 33:17, "For thus saith the LORD; David shall never want a man to sit upon the throne of the house of Israel," claim that the `throne of David' is a physical, uninterrupted line of royal succession, and they point to the throne of Britain, which claims to be able to trace an unbroken succession of monarchs back to the kings of ancient Israel. However, there is a fly in the ointment. The citation is taken from the Masoretic Hebrew Text, which is a counterfeit of the ancient Hebrew canon of Scripture.
In the Septuagint, which is the canon of Old Covenant scripture from which Jesus and the apostles quoted, the thirty-third chapter of the book of Jeremiah ends with the thirteenth verse, so the primary basis for the argument--found in the seventeenth verse of the counterfeit Masoretic Text--is seen to be fraudulent. Moreover, multiple passages in the Scripture prophesy of the demise of the throne of David, and multiple passages testify to the fact that the throne of David fell many years prior to the birth of Christ.
Then, too, there is the fact that the kingly line of David terminates in Christ Jesus. And there is the fact that the reign of Christ Jesus, seated upon the throne of David, began two millennia ago, upon his Ascension, when, having been raised from the dead and having ascended into Heaven, Jesus was seated at the right hand of God the Father.
Sadly, many Christians of the present day, having fallen victim to false teaching concerning the throne of David and having embraced Jewish myth, eagerly anticipate the return of Christ Jesus to begin his reign, failing to realize that the event to which they look forward transpired long ago.
In this lesson, we first shall consider common misconceptions regarding the throne of David. Next, we shall consider the prophetic teaching of the Scripture concerning the demise of the throne of David, together with the Scriptural testimony regarding the fact that throne did cease to exist, and the prophecy concerning revival of the fallen throne in the era of the New Covenant, with Christ Jesus reigning as the son of David. Finally, we shall discover in the hostility of Saul toward David with respect to the throne of Israel a remarkable foreshadowing of the hostility of the Jew toward the Gentile with respect to covenantal relationship.
Like the Old Covenant, the New Covenant is a covenant of marriage. However, whereas the Old Covenant was a national covenant which embraced both believer and unbeliever, the New Covenant is open only to those who have been justified by faith in the blood of the Lamb of God, Christ Jesus.
It is under the New Covenant that Israel is regathered. Contrary to popular notion, it is not the Jew who is regathered and brought into covenantal relationship; rather, those who are regathered are the descendants of the Israelites who were scattered by the Assyrian captivity, which carried out of the land the majority of Israelites, including members of all twelve tribes. These descendants of the line Abraham-Isaac-Jacob, losing their identity as `Israelites', became known in the Scripture simply as `the nations' or `the tribes', which in the Greek is ethnos, and in the Latin, gentilis.
The regathering of Israel could not take place until the sacrifice of Christ Jesus was accomplished, because of several factors. First, the Law of God forbids the restoration of a marriage union which has been dissolved by divorce. Second, the Law of God forbids a woman from being bound by more than one marriage covenant. Third, it was the death of Christ Jesus as covenant sacrifice which instituted the New Covenant.
In this lesson, we first shall consider the nature of the New Covenant. Next, we shall look at the heralds of the New Covenant. Then we shall consider the legal considerations and impediments concerning entrance into the New Covenant. Finally, we shall inspect the factors which have led some to conclude--erroneously--that there are separate `new covenants' for the Jew and the Gentile, or that there is yet to be unveiled an `everlasting covenant' which supersedes the New Covenant.
While many today think themselves to be `Christian' and think themselves to be living the Christian way of life, the reality is that most of these individuals have been deceived: most have embraced a counterfeit gospel, with the result that few of them truly have entered the Way of Life. To verify that this, indeed, is the case, one need only survey those who profess to be Christian, and ask them to give a statement of the Gospel--for it is the Gospel message which one must believe, in order to be saved. In the vast majority of cases, the perception of the `gospel' which is held by the individual who claims to be a Christian has little resemblance to the Gospel which is declared and taught in the pages of the Scripture.
The Gospel of the Scripture is not the simple, brief message of personal salvation which pastors recite at the close of their `services' and so-called `evangelists' present at their `crusades'. Rather, the true Gospel is the news that the reign of the Christ has come--that the Kingdom of God has been instituted. The Gospel of the Scripture is a comprehensive message, which includes instructions for entering into and walking in the Way of Life, together with warnings concerning the price to be paid and the necessity of endurance.
In this lesson, we shall consider first the subject of the Gospel and the nature of the Gospel message. Next, we shall consider the essence of the Gospel. Finally, we shall discover that the exhortation to believe the Gospel in reality is an exhortation to obey the Gospel, with obedience being essential to salvation.
The term `New Covenant' is familiar to most Christians of this day. Most are aware of the fact that the New Covenant has to do with the Church, as opposed to the Old Covenant, which has to do with the nation Israel. Some know that the ritual of the table of the Lord speaks of the New Covenant. But, outside of the ministry, seldom today does one find a Christian whose understanding of the New Covenant has progressed beyond these rudiments.
Surprisingly, there are many, both inside the ministry and without, who think the New Covenant to be a promise which lies yet in the future. And it appears that very few comprehend the centrality of the Kingdom of God to the New Covenant, understanding that both are present realities.
In this lesson, we first shall consider the characteristics of the Kingdom of God: its monarch, its law, its domain, and its citizens. Next, we shall look at the inauguration of the kingdom, which took place two millennia ago. Then we shall consider the great issue of the present age, that of Christ versus Caesar. Finally, we shall consider a number of salient matters which confront the Christian as a citizen of the Kingdom of Heaven residing within the domain of Caesar.
Contemporary Christians are abysmally ignorant of the fact that the historic persecutor of the Church always has been and always shall be the unregenerate Jew. Typically in alliance with government, the Jew is found in virtually every assault which has been made against the body of Christ Jesus. Indeed, Jewish leaders openly remark that, while the worldwide population of Jews is fragmented and generally unable to cooperate, the one factor which does unite Jews is their opposition to Christ Jesus and to the Christian Faith. Despite the large number of fronts and the frequency and ferocity of the attacks, Christians generally remain unaware of the identity of the ultimate perpetrator.
The general ignorance of the contemporary Church regarding the true nature of the Jew is due primarily to two factors. First, Christians, and society in general, are inundated with an incessant stream of propaganda which pours forth not only from the Establishment media, but also from the Christian pulpit, concerning the purported `evil' of `anti-Semitism' and the supposed historic persecution of the Jew by Christendom. Because of this propaganda, many (if not most) Christians have the erroneous perception that it is the Jew, rather than the Church, which is the victim of relentless, age-old persecution.
The second factor in the ignorance of the contemporary Church regarding the true nature of the Jew is the set of mechanisms which the Jew has created to deflect criticism. Foremost among these mechanisms are the false religion known as the `Holocaust', together with the never-ceasing false accusation of `anti-Semitism'.
In this lesson, we shall consider an unusually large number of topics. Beginning with the origin of the Talmudic Jew and the basis for his role as persecutor of the Church, we move on to counterfeit gospels; then, the Papal system; then, counterfeits among documents considered canonical; then, the appeal to tradition and mysticism; then, Jewish myth, red herrings, and dialectics; then, infiltration; and finally, Jewish ploys for preventing exposure and for silencing criticism.
One of the easiest ways to generate interest and draw a large crowd in contemporary Christian circles is to teach a series of lessons on the subject of Bible prophecy. But this approach is difficult for a faithful and competent teacher, because there isn't much prophecy left to be fulfilled. But that fact does not deter the typical prophecy teacher, who simply dredges up old prophecies and presents them out of context, as if they pertain to yet-future events.
The Olivet Discourse--the memorable prophecy of Christ Jesus concerning the final destruction of Jerusalem and the death of Israel as a nation--is a favourite for such recycling. While the prophecy has to do entirely with the period between the crucifixion of Jesus and the destruction of Jerusalem by Rome in A.D. 70, fraudulent teachers have managed to twist the figurative language of the prophecy into a vision of a yet-future event--and, perversely, an event in which the unregenerate Jew emerges as the righteous and triumphant hero, rather than as the deserving recipient of the wrath of the Almighty.
In this lesson, we begin by considering the traditional teaching--virtually all of it being nothing more than Jewish myth--concerning the Antichrist, the Rapture, the Tribulation, the national repentance of the Jewish people, the Second Advent, and the Millennial reign of Christ. We next consider the large volume of Scripture which speaks of the destruction of Jerusalem in A.D. 70. These passages include (1) the warning of John the baptizer, (2) the parables of Jesus which warn of the destruction and which speak of the transition from the economy of the Old Covenant to that of the New Covenant, (3) the pronouncement of judgment by Jesus, (4) the Olivet Discourse, in which Jesus foretells in detail the events surrounding the judgment, and (5) a testimony of Paul regarding the judgment. Next, we consider the obedience-disobedience cycle which characterizes the present age of the Church, and which may continue indefinitely. Finally, we consider the Resurrection from the dead, and conclude by looking at the brief glimpse which the Scripture provides of the future beyond the Resurrection.
Christianity is infinitely more than a belief or conviction; Christianity is a way of life. This being the case, there are routine functions which need to be performed on a regular basis, some of them, daily. Prolonged or habitual neglect of these functions is deleterious not only to the individual Christian, but also to the function of the body of Christ Jesus, of which each Christian is a vital member. Moreover, such neglect can eventuate in a straying from the Way of Life.
In this lesson, we look at the functions which should be part of the routine of every Christian: sacrifice, thanksgiving, prayer, confession of personal sin, feeding upon the Word of God, separation from the world, assembling with fellow Christians, giving, and endurance of discipline and testing.
Despite the fact that the Scripture clearly and unequivocally commands baptism for the remission of sin, Acts 16:31, few Christians take the command seriously. Indeed, the great majority of Christians reject as heresy this command, which Peter, with the full authority of an apostle of Christ Jesus, gave on the day of Pentecost.
Being unwilling to comply with the command, Christians have mounted numerous arguments against the necessity of baptism, in order to justify their rebellion. Arguments against the necessity of baptism for the remission of sin typically are based upon the premise that baptism is a work, and thus is excluded by the principle, that salvation is by "...grace...not of works, lest any man should boast...". However, such arguments are fallacious, for the Scripture specifically states that the works which are excluded from salvation are `works of the Law'. Thus, the exclusion has in view those who seek to be justified on the basis of their observance of the law of Moses; the exclusion does not have in view acts of obedience.
In this lesson, we first consider the matter of obedience versus works. Next, we consider the Scriptural example of ritual baptism. We examine the concept of baptism into Christ, then we consider the mode of baptism, and the meaning of the declaration, "one Lord, one Faith, one baptism". Finally, we consider the often-heard argument against baptism which is based upon the salvation of the thief on the cross. We conclude the lesson by noting the Orwellian irony in the name of the Protestant denomination called `Baptist'.
Contemporary Christianity is mired to the neck in apostasy, with the result that it is not functioning as salt and light to society. Recovery from apostasy demands accurate and faithful instruction in the Word of God, but such instruction demands adequate funding of the teaching ministry. The pattern is seen with Israel under the Old Covenant, in which the first step of recovery from a period of apostasy was to fund the teaching ministry.
In this lesson we begin by considering the declaration of the Scripture regarding the necessity of feeding upon the Word. Then we look at instruction in the Word as the means by which one attains spiritual maturity and discernment. We consider the responsibility of the shepherd (that is, the pastor) to feed the sheep under his care, and the commands for the sheep to provide remuneration in the physical realm to the shepherd who feeds them in the spiritual realm from the Word of God.
God is the author of race. And God is not the author of confusion. God designed and created each of the races, and he pronounced his creation `good'. Racial differentiations are a fact of life, with each race having inherent strengths and weaknesses, as well as a distinctive appearance.
However, in recent years, it has become politically-incorrect within contemporary society to make mention of race or of the inherent differentiations between the various races. But such behaviour is no more `civilized' or `Christian' than it would be to visit the municipal zoo and refuse to consider the differences between the various species of animals which are on display.
Prominent in Old Covenant scripture are the prohibitions against unnatural practices and the prohibition against the union of things dissimilar. In the Scripture are found the commands that man is not to copulate with the quadruped, male is not to copulate with male, the male is not to wear the apparel of the female, the female is not to wear the apparel of the male, cattle are not to be crossbred, the vineyard is not to be sown with seed of different varieties, garments are not to contain wool and linen together, an ox and and an ass are not to be yoked together to plough, and so forth. But the writers of New Covenant scripture declare that certain of these prohibitions--such as the command not to muzzle the ox which treads the grain--were recorded for the instruction of the Church, and are to be taken as allegories concerning proper conduct in other realms of life.
Additionally, the Scripture speaks of practices which are contrary to nature. Despite the intense and persistent efforts by the Establishment to blind the populace to the reality of racial distinctions, disregard of disparity of race in marriage remains a practice which is contrary to nature. Those who engage in interracial marriage demonstrate a selfishness and insensitivity which borders on the incredible, for the offspring of an interracial union typically possess genetic abnormalities which not infrequently result in deformities or hideous markings. And even offspring which escape such deformity and marking typically suffer from ostracism by society as a whole. Contrary to the dreams of those who, through indoctrination, would transform the nature of man, multi-racial societies invariably are torn along racial lines. The conflict which inevitably occurs when men of different race are forced to live and work in proximity, one to another, makes obvious the fact that racial segregation--which is the natural state of human affairs--is the order which is ordained of God, and that racial segregation in no respect may properly be considered `un-Christian' or contrary to the teaching of the Scripture.
Curiously, many Christians who acknowledge the calling to privilege of Abraham, who recognize divine sovereignty in the rejection of Esau and the selection of Jacob, who delight in the exclusivity of the relationship between the Eternal and the nation Israel, and who take as axiomatic the concept of limited atonement, flatly reject the possibility that the Atonement and the offer of life everlasting is exclusive to the Adamic race.
In this lesson, we consider first some of the most prevalent false notions and teaching concerning race. In particular, we consider the primary argument which has been used to attack racial segregation, namely, the argument that all races sprang first from Adam, and then, again, from Noah. Next, we consider teaching of the Scripture which is pertinent to the matter of interracial association and interracial marriage. Next, we look at racial considerations with respect to the Gospel and evangelism. Finally, we consider the matter of racial diversity within the local assembly.
Among Christians, one of the most hotly-debated subjects is that of Bible versions and translations. Many swear by the King James version, despite its archaic, often-incomprehensible language, the inferior manuscripts upon which it is based, and its numerous blunders in translation; not a few swear at it. While some have investigated the matter of the Greek text upon which a particular translation is based, very few have investigated carefully the history of the Masoretic Hebrew text, and have become aware of the fact that there is an alternative text of Old Covenant scripture which not only is infinitely more reliable than the Masoretic Text, but also is the only extant text of Old Covenant scripture which is divinely-authorized.
Almost no one seems to have stepped back from the debate over versions and translations and inspected the premise upon which the entire debate rests; namely, the assumption that the typical Christian is able to feed himself from the Scripture. Once this assumption is demonstrated to be false, it is seen that the matter of which Bible version or translation a Christian uses is of relatively little importance.
In this lesson we look first at the arguments typically used to promote the King James version, and discover the unstated assumption behind those arguments. Next, we examine considerations which should enter into the selection of a Bible version or translation. We next discover the proper approach to study of the Scripture, together with the academic qualifications demanded of a teacher of the Scripture. Finally, we review our findings.
Hardly a dwelling in America is without a television set, and, during a typical evening in an American home, hardly a hour passes in which flashing light and blaring sound does not emanate from the television, penetrating every region of the domicile. Television programming today consists primarily of situation comedies (`sitcoms') which clearly are designed to indoctrinate the viewer with respect to politically-correct behaviour.
Hollywood movies, once a tantalizing `treat' experienced only on occasion, have become daily fare for the American, being introduced both by means of television and by video tape, CD, or DVD. Movies serve to incite lust in the viewer, to corrupt the standards and the behaviour of the viewer, and to acclimate the viewer to accept as normal or inevitable phenomenon which he otherwise would find offensive, or which he instinctively would oppose.
Popular music today is little more than a continuous stream of depraved lyrics and deafening cacophony--degrading noise which is devoid of artistic merit--impinging continually upon the eardrums of American youth.
Radio, at one time a source of informative broadcasts ranging from news bulletins and ball games to Bible teaching, now offers only two categories of fare: popular music and so-called `talk' radio. The primary role of talk radio is to provide an incessant flow of hate-mongering Establishment propaganda, with the subject matter being controlled by `hosts' who, often insulting and defamatory in their remarks, typically are Jewish.
In this lesson we examine television programming, Hollywood movies, popular music, and talk radio, and discover the forces which are behind their assault upon Christendom.
The term `Freemasonry' may be used in a general sense to designate the entire realm of secret societies and so-called `fraternal' organizations. In the eyes of many Christians, Freemasonry is benign. Indeed, Freemasonry permeates many Baptist congregations, particularly in the southern regions of the United States, with pastors and deacons themselves openly being members of a Freemasonic lodge.
In actuality, Freemasonry is anything but benign. Freemasonry embraces the occult; Freemasonry is bound up with deception and subterfuge; Freemasonry is incompatible with and antagonistic to the Christian Faith. It is impossible for a man--Baptist or otherwise--who is involved in Freemasonry to be a Christian.
Few Christians have an appreciation of the role of Freemasonry in contemporary society. In essence, the Establishment and Freemasonry are one and the same. Freemasonry permeates and dominates the upper ranks of government, military, agriculture, industry, transportation, banking, education, mass media, medicine, and religion. It is the hierarchy of Freemasonry which provides direction and coordination for the mechanism which is the kosmos.
In this lesson, we examine briefly the role of Freemasonry in contemporary society, after which we examine the characteristics of Freemasonry. In the process, we discover that Freemasonry not only is subversive to society as a whole, but also is a deadly enemy of the Christian Faith.
Many Christians view the Protestant Reformation of the 16th Century as a rescue and restoration of the Christian Faith, apart from which Christians still would be mired in the dreadful bog of Papistry. But can this actually be the case?
The record found in the Scripture indicates that the seeds of Papistry were sown in the apostolic era by covert Jews posing as Christians, one of the chief being James of Jerusalem, who shows himself to be the prototype of the Pope. Thus, Papistry is a force which has plagued the Church from the very beginning. The writings of the so-called `Church Fathers' reveal that those men were mired to the neck in the dogma and myth which characterizes Papistry.
To accord legitimacy to the organization represented by the `Church fathers'--an organization which, according to historical record, eventually grew into the Papacy against which the Reformers rebelled--is to argue that Christ Jesus for a period of fifteen centuries neglected his very body, for the true Church is the figurative body of Christ.
Is it not eminently more reasonable to assume that Christ Jesus nurtured and protected the Church during this period, and that the Christian Faith was preserved during this period by the Church, apart from the agency of Roman Papistry?
In this lesson, we make no attempt to survey the Reformation or its many consequences. The Scripture declares that God works together for good all things, for the sake of his elect; undoubtedly, the world is a better place because of the impairment of the Papacy which resulted from the Reformation. But while the Reformation provided benefit, it also is the source of serious error--error to which most Christians are oblivious.
Thus, in this lesson we look at the Reformation from the standpoint of its great and tragic failures with respect to the doctrines of the Christian Faith: in many respects, the Reformation established a new class of religiosity, founded upon some of the most pernicious doctrines of the Scribes, the Pharisees, and the Sadducees. Accordingly, we consider first the Scriptural command for separation, a command which the Reformers, by attempting to `reform' the Papacy, ignored. Next, we examine the most serious errors of Reform Theology. Finally, we consider a major and serious consequence of the Reformation, namely, the fragmentation of the body of Christ by the mechanism of Protestant denominations.
Christ Jesus and the apostles proclaimed and taught only one Gospel--the Gospel of the Kingdom of God. But even in the days of the apostles, counterfeits of the Gospel were being crafted and proclaimed. Of the almost endless variety of counterfeits of the Gospel, perhaps none is more devastating to its victims than is the `healing' gospel. So-called `evangelists' draw great crowds by promising to effect miraculous healing in order to cure disease, deformity, and injury.
The Scriptural basis upon which these charlatans claim their ability to heal is the 53rd chapter of Isaiah; they argue that healing in the present life is provided by the Atonement. While Jesus did heal many during the period of the Incarnation, this was done primarily as a sign or verification of his identity as the Christ. Likewise, the gift of healing was given to the apostles as a badge of authority. Once the authority of the apostles had been established and the exercise of the gift had demonstrated that apostolic authority resided only in the original disciples and in Paul (who, rather than Matthias, took the place of Judas), the gift of healing was withdrawn.
In this lesson we begin by examining the basis for the claim of healing in the Atonement, and the fallacy in that claim. Next, we consider the use of healing as a sign by which was established the identity of Jesus as the Christ, and by which, subsequently, the claim of apostolic authority was validated. Then we consider Scriptural evidence which reveals that the gift of healing was withdrawn during the era of the apostles. Next, we see that healing indeed is provided by the Atonement, but only through the Resurrection. We conclude by discovering that God does accomplish miraculous healing in this life, but only as an act of mercy, rather than as an entitlement which comes by virtue of the Atonement.
Russell L. Harris, Evangelist <rlharris@gospelbroadcasting.org>
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| 6.1 Vol. 1 - An Introduction to the Christian Faith | |
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