Life Of Charles G. Finney. By Aaron Merritt Hills Part 1 - B SENT OF GOD Charles Finney found the old authors in his law books frequently quoting from the Scriptures. This excited his curiosity so much that he purchased a Bible, the first that he had ever owned, and hunted up every passage referred to. This led to careful reading and much meditation upon the Sacred Word. Here follow two facts that are profoundly important to all Churches and Christians, and especially to all who would ever be successful soul-winners. His pastor's name was Rev. George W. Gale, a graduate of Princeton College and Theological Seminary. His theology was hyper-Calvinistic and not yhe genui e Calvinism taught in Princeton at that time. Gale believed that man’s nature was so totally sinful that he was utterly incapable of any good; the will was incapable of a right choice; the soul was utterly passive in regeneration; ''there was no adaptation in the gospel to change his nature, and consequently no connection in religion between means and ends.” "This Brother Gale sternly held; and consequently, in his preaching, he never seemed to expect, nor did he even aim at converting anybody by any sermon that I ever heard him preach. And yet he was an able preacher, as preaching was then estimated. The fact is, these dogmas were a perfect strait-jacket to him. If he preached repentance, he must be sure, before he sat down, to leave the impression on his people that they could not repent. If he called them to believe, he must be sure to inform them that, until their nature was changed by the Holy Spirit, faith was impossible to them. And so his orthodoxy was a perfect snare to himself and to his hearers." (Memoirs of C. G. Finney, pp. 59, 60.) The pastor was in the habit of dropping into the young lawyer’s office to see what impression his sermons had made on the lawyer’s mind. Finney was at this time leader of his choir, and of course their relations were familiar. With the keen, subtle, intellectual acumen which characterized him and a frankness bordering on to impolite bluntness, and probably with a touch of cynical irreverence, the lawyer satisfied the minister’s curiosity completely; for fifty years afterward he wrote: 'I now think that I criticised his sermons unmercifully. . . . Indeed, I found it impossible to attach any meaning to the terms which he used with great formality and frequency. What did he mean by repentance? Was it a mere feeling of sorrow for sin? Was it altogether a passive state of mind, or did it involve a voluntary element? If it was a change of mind, in what sense was it a change of mind? What did he mean by the term 'regeneration?’ What did such language mean when applied to a spiritual change? What did he mean by faith? Was it merely an intellectual state? Was it merely a conviction or persuasion that the things stated in the gospel were true? What did he mean by sanctification? Did it involve any physical change in the subject, or any physical influence on the part of God? I could not tell; neither did he seem to know himself. I sometimes told him that he seemed to begin in the middle of his discourse, and to assume many things which, to my mind, needed to be proved. I must say, I was rather perplexed than edified by his preaching.” (Memoirs, pp. 7, 8.) As one reads such words, one can not help wondering how many ministers now are as vague and misty as was Rev. Gale, and how many multitudes are still sitting in the pews and wondering what the ministers are talking about. Neither can one help reflecting that, with such a theology prevailing, it is little wonder that infidelity was widespread at the beginning of the century, and revivals were few, with seldom a conversion, and that only one in fourteen of the population of this country was even a professor of religion! Everybody was told that they were absolutely helpless, and could do nothing to secure their own repentance or conversion; and they generally believed it. With one accord they were idly waiting, in imaginary helplessness, for a sovereign God to enable them to repent and believe; and thus whole generations were sweeping into hell. What appalling results can flow from a false theology! The other striking fact was this: Finney read a great deal in his Bible about prayer and answers to prayer and prayer promises; and yet he continually heard people pray for the outpouring of the Holy Spirit, and as often confess that they did not receive what they asked for. He heard them exhort each other to wake up and be engaged and pray earnestly for a revival of religion, professing that, if they were in earnest, they would have a revival, and the impenitent would be converted; but they would as continually bemoan their coldness and complain that they were making no progress. He says : '"This inconsistency, the fact that they prayed so much and were not answered, was a sad stumbling-block to me.'' ‘'On one occasion, when I was in one of the prayer-meetings, I was asked if I did not desire that they should pray for me. I told them, ‘No,' because I did not see that God answered their prayers. I said: ‘I suppose that I need to be prayed for—for I am conscious that I am a sinner—but I do not see that it will do any good for you to pray for me; for you are continually asking, but do not receive. You have been praying for a revival of religion ever since I have been in Adams [three years], and yet you have it not. You have prayed enough since I have attended these meetings to have prayed the devil out of Adams, if there is any virtue in your prayers. But here you are, praying on and complaining still.' " (Memoirs, p. 10.) Some young people proposed to pray for Finney, among them the noble young woman who afterward became his wife. But the hopeless pastor remarked that it would do no good; he did not believe that Finney would ever be converted, since he had already sinned against so much light that his heart was hopelessly hardened! And what was the more, the choir was so much under Finney's influence that it was doubtful if they would ever be converted while their leader remained in Adams. Fortunately for the kingdom of God, some one had more faith than the pastor, and laid hold of God for Finney’s conversion. To use his own words, he became 'Very restless.” A little reflection showed him that he was by no means in a state of mind to go to heaven, if he should die. He began to feel that there was something in religion of infinite importance, and that, if the soul was immortal, he needed a great change to be prepared for happiness in heaven. The great soul was approaching his Bethel: he was standing face to face with God, and confronting the decisive question whether he would accept Christ as presented in the gospel, or pursue a worldly course of life. Prayers were being answered at last; for God had his hook in Finney’s jaw, and was pulling with the mighty cord of Infinite Love.

continuation chapter two 2.2 Now, don't misunderstand me. I'm not saying you don't need the knowledge. You absolutely need it. Without knowledge, you'd jump in and try to breathe underwater like a particularly optimistic fish. The knowledge gives you faith in the process. It tells you that the water can, in fact, hold you up, that these awkward, flailing motions have meaning and might eventually become graceful. It gives you a reason to keep spluttering. But you still need to practice. You still need to drill. You still need to drown a little before you can swim a lot. You'll drink so much pool water that you'll be able to taste the chlorine in your dreams. You'll cough, you'll gag, you'll question why you ever left the shore of theoretical comfort where the books were dry and the certificates were safe. The righteous life is not a certificate on your wall; it's a rhythm in your limbs, a muscle memory of the soul. And muscles don't grow by reading about protein; they grow by lifting something heavy and then feeling sore the next day and complaining to everyone about it. ‎ ‎So it is with righteousness. One can study the Scriptures until their eyes cross and they've developed a permanent squint. One can quote verses on grace with the speed and precision of an auctioneer on caffeine. One can recite the doctrines of justification and sanctification forward, backward, and in the original Hebrew while juggling concordances. One can intellectually affirm with perfect, shining orthodoxy that Christ is the living water, and say "Amen" so loudly that the person in the next pew spills their coffee. But that, my friend, is merely reading about water. It is studying the molecular structure, the boiling point, the freezing point, the historical significance of water in the ancient Near East. It is all accurate, all true, all very impressive in a Bible trivia competition. But your throat is still parched. You are dying of thirst while holding a library card to the well. To be free from sin, you must dive into the discipline. You must practice patience when every fiber of your being wants to scream and throw a chair through a window—preferably the window of the person who is currently testing your patience. And not patience with gritted teeth and a twitching eye—that's not patience, that's just anger in a corset, anger with a fake mustache and glasses, anger doing a very poor impression of a calm person. No, you must steadily come to be in love with patience, to find it a fascinating companion, to court it like a shy lover, choosing it freely and wantonly, not because you have to but because you genuinely prefer it. You don't practice patience to make the Old Man in the Sky nod approvingly and slide a gold star across the heavenly counter. That would be theatre, a performance, a pretence, a dinner party where everyone is polite and no one is real. It would be you watching yourself be patient, which is the fastest way to become impatient with your own patience, which leads to a meta-crisis of infinite regress: you're angry that you're angry about being angry about trying to be patient. The work is not a bribe. The work is the transformation of your own taste buds. ‎ ‎And this brings us to the great confusion, the grand misunderstanding that has produced more theatrical saints than a Hollywood casting call. Some say, with great authority, "You must practice self-control when temptation whispers." But let's examine that. Let's put it on the operating table and poke it with a scalpel. What is mere self-control? Isn't it often just controlling the evil that is inside you, making sure it doesn't leak out and stain your shirt? Isn't it just hiding the monster in the closet when guests come over, shoving it behind the winter coats and the old photo albums, while it continues to growl and scratch at the door and probably eat your shoes? A man who is seething with rage but has "controlled" himself, presenting a placid smile to the world while his internal organs are staging a violent coup, has not practiced righteousness at all. He has practiced concealment. He has become a beautifully decorated tomb, full of very active dead men's bones—which is, coincidentally, exactly what Jesus called the Pharisees in Matthew 23:27. He hasn't dealt with the rage; he's just soundproofed the room. The rage is still in there, doing squats, getting stronger, waiting for the guests to leave so it can come out and redecorate the living room with thrown lamps. This is not the practice of righteousness. This is spiritual stage management. It's a war tactic, hiding the dangerous artillery under a tarp and wheeling it out again when the truce is over. The bitterness is still there, polishing its weapons, writing passive-aggressive letters, keeping a detailed list of every offense ever committed against you since kindergarten. ‎ ‎What, then, is this work we must do? It is not the suppression of the symptom. It is the re-training of the heart. It is the long, sometimes tedious, often unglamorous work of learning to love what is good, not just performing it for an Audience of One who, by the way, can see backstage and knows you're wearing a wire. It is the work of taking the anti-malarial tablet when you don't feel like it, when the pill seems bitter, when your flesh wants to spit it out and go back to the fever dreams. It is the work of getting into the water of discipline when the shore of theoretical knowledge is so much more comfortable, so much drier, so much less likely to expose your flailing limbs. It is the work of raising the sail—pulling the rope one more time when your arms are tired, when the wind seems absent, when the harbor looks so inviting with its stationary boats and its non-sailing people who never have to worry about storms. It is the work of not generating the wind, but cooperating with it. ‎ ‎And if you will do this work—this unsexy, unglamorous, nobody-is-watching, nobody-is-clapping, nobody-is-writing-a-worship-song-about-your-effort work—you will find one day, to your utter and complete astonishment, that you are no longer acting patient. You simply are patient. The role you played has become the self you are. The costume has become your skin. The habit has become your heartbeat. And that, my friends, is not a lightning bolt. It is a sunrise. Slow, silent, and absolutely unstoppable. And when it comes, you won't even notice at first. You'll just be drinking your coffee one morning, and someone will cut you off in traffic, and you'll wish them well—genuinely—and then you'll catch yourself in the rearview mirror and laugh out loud, because the thing you were striving for has become the thing you are. The swimmer has become the swimming. The patient one has become the patience. And God, the Great Physician, the Master Swimming Instructor, the Captain of the Wind, will smile and say, "Finally, you got in the water. I've been waiting. Now let's go a little deeper." ‎

Institutions have a poor safety record. The guillotines of orthodoxy keep a clean blade that is always honed for heresy. And somewhere near the place where witches die an unseen sign is posted whose invisible letters clearly read: WE ARE PROUD TO REPORT 0 WORKING DAYS LOST TO INJURY OR ACCIDENT.—THE MANAGEMENT Let us pray. - CALVIN MILLER

❤️DEMONISM IN THE LIGHT OF SCRIPTURE. Part 1 of 2. Having established the widespread influence and effects of the occult in the world today, we now want to show the Scriptural evidence concerning the evil power behind the occult. After establishing this on Scriptural grounds, our next study will deal with the basic strategy of Satan, the arch deceiver. We will show how the first step in his scheme to gain control of the minds and lives of men and women everywhere is to ensnare them somewhere in his demonic web of occultism. The Bible clearly reveals the existence of an unseen kingdom of darkness. It consists of a complex hierarchy of evil forces, together with an invisible host of malevolent spirits, all actively engaged in an insidious plot to deceive, control, oppress, and eventually destroy the human race. The reality of the existence of these demonic powers is clearly affirmed by the Old Testament itself, as seen in the stringent legislation against any traffic in the occult by the Israelites. Such involvement was punishable by death (Exodus 22:18; Leviticus 20:27). The satanic confederacy and its warfare against the whole creation, beginning with the manifestation of Satan himself at the very inception of the human race (Genesis 3), can be traced throughout the Old and New Testaments. With the Advent of Christ and the establishment of the church, the conflict between the forces of righteousness and the powers of darkness for control of the created order breaks forth on a scale hitherto unknown. It is exceeded only by the present demonic flood of wickedness being unleashed against the world now at the consummation of the ages. This is precisely what the Scriptures predict (II Thessalonians 2:1-12; I Timothy 4:1-3; II Timothy 3:1-5; Matthew 24:11; cf. Ephesians 6:10-13; I John 4:1-3; II John 7-11; II Corinthians 11:13-15; Revelation 13). Apart from the testimony of the Scriptures, there is no satisfactory explanation for the present-day revival of witchcraft, spiritism, and occultism in all forms, nor the alarming increase in war, crimes, suicide, racial strife, social unrest, mental illness, disease, divorce, juvenile delinquency, sexual perversion, adultery, and revolt against law and order. The contemporary church, to a great extent, lives in a world of make-believe with regard to recognition of the extensive influence of deceiving and malevolent spirits working against the human race. It is deluded by the unscriptural idea that Satan presents no serious threat to the Christian today. The popular notion is that Satan was defeated by Christ at Calvary; therefore, his present work is largely limited to blinding the eyes of the lost to the truth of the Gospel and harassing Christians by tempting them with worldly allurements or sinful pleasures. Such a naive attitude has no basis whatever in Scripture. It is significant that the apostle Paul still calls Satan "the prince of the power of the air" and "the god of this world" after Calvary (Ephesians 2:2; II Corinthians 4:4)! The Scriptures warn believers that they should "be sober, be vigilant; because your adversary the devil, as roaring lion, walketh about, seeking whom he may devour: Whom resist stedfast in the faith"(I Peter 5:8-9; cf. Ephesians 6:10-13). Satan's invisible hosts are engaged in a ceaseless warfare against believers in an effort to hinder, deceive, discourage, defeat, oppress, maim, and destroy. Moreover, much of the church today denies any need for the charismatic gifts (I Corinthians 12). They contend that these supernatural manifestations were merely a temporary foundation in the erection of the first century church. But in abandoning the charismatic gifts, they have surrendered the very weapons God placed in the church to cope effectively with the forces of darkness. The church was called and invested with sufficient power and authority to conduct an effective warfare against the powers of darkness. Casting out demons, binding the forces of evil, and loosing victims from the oppression and bondage of Satan are still as much the duty of the church as the proclamation of salvation in Christ. In fact, these are a vital and inseparable part of the Gospel itself which Christ commissioned His church to preach (Mark 16:15-20). Another result of this surrender of the charismatic power to heal and deliver from satanic oppression is that the pastoral ministry today is largely limited to "soul-care." Consequently, persons suffering mental, physical, or psychic disorders are referred to other professionals for medical or psychotherapeutic treatment. The typical pastor may try to cope with the effects of these insidious powers in the lives of men and women through counseling and prayer; but he often fails to deal with their cause-Satan. When the church dissected the Great Commission, separating the Word from the signs given to confirm it, it lost the power to convince the unbelieving world. Thus, after three centuries of turning the world upside down, the church began to waver and then steadily to lose ground to the powers of darkness. But in these closing days of history we are seeing a fresh enduement of power from on high, a restoration of charismatic ministry, in which the church is once again arising victorious to meet and overcome the flood of demonic wickedness sweeping across the earth. A. Existence and Reality of the Kingdom of Darkness. For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. -Ephesians 6:12. The Scriptures inform us that God created not only a material or physical world but also an invisible, spiritual realm consisting of angels and other spiritual intelligences, such as cherubim (Genesis 3:24; Ezekiel 28:14-15), seraphim (Isaiah 6:1,6), living creatures (Revelation 4-5), and other unnamed hosts and ministers of God (Psalms 84:1; 103:20-21; 148:2-5). The creation and existence of an invisible, spiritual realm, as well as the visible, is shown by the apostle Paul in Colossians 1:16: "For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him" (cf. Nehemiah 9:6; Psalm 148:2-5). The Invisible hosts, dwelling either in the presence of God or in heavenly regions in close proximity to the earth, are of two orders: the good and the evil. The Scriptures further divide these two orders into a hierarchy consisting of thrones, dominions, principalities, authorities, powers, world rulers, spirit-forces in the heavenlies, angels, archangels, princes, cherubim, seraphim, and other spiritual hosts. Some of the designations refer to holy angelic authority, others denote evil supernatural forces, while some may refer to either, depending on the context. Certainly, the powers of darkness and the satanic confederacy are under consideration in such passages as Romans 8:38-39, Ephesians 6:12, Matthew 12:24-26, Ephesians 1:20-21, and perhaps also in Colossians 1:16; 2:10. In Isaiah 14:13, Satan refers to the reality of his kingdom, saying, "I will exalt my throne above the stars of God." Christ Himself acknowledges its existence in Matthew 12:26 saying, "If Satan cast out Satan ... how shall then his kingdom stand?" The apostle Paul speaks of him as "the prince of the power of the air" (literally, "the ruler of the authority of the air," or the regions in proximity to the earth) and as "the god of this age." When Satan offered Christ the kingdoms of this world in return for His acknowledgment of Satan as god, Jesus did not challenge his right to offer them. In fact, Christ Himself referred to Satan three times as "the ruler of this world." John designates him as the head of the present world-system (I John 5:19). He rules in world affairs and directs them from his throne in the heavenlies. Men and governments, as well as educational, social, economic, financial, political, and in some cases, religious institutions, are under Satan's power to whatever extent they yield to his influence. B. Origin of Evil: Satan and the Demonic Powers. There is no simple answer to the perplexing question of the origin of Satan and his host of demonic spirits. God is not the Author of evil, for the Scriptures show that He created all things good in the beginning (Genesis 1:31). But how could sin originate in a perfect universe, or holy angels and spirits fall in the first place into the sin of rebellion against God? In order to shed light on this mystery, we must first examine what God has revealed in His Word concerning Satan, whom the Scriptures designate as the father and source of all that is evil. 1. Satan. First of all, the Scriptures clearly show that Satan is not merely an impersonal evil "power" or "influence," the "negation of good"; but he is an intelligent, spiritual personality, ruler of a vast kingdom, and god of this world. The Scriptures contain many references showing that Satan is a personality. 1. Personal pronouns are used in reference to him (Job 1:8; 2:1-2; Matthew 12:26). 2. He possesses intelligence and cunning (Genesis 3; 2 Corinthians 2:11; Ephesians 6:11); memory (Matthew 4:6); knowledge and emotions (Revelation 12:12); will (Isaiah 14:12-15); speech faculties (Job 1-2; Matthew 4). 3. He will be punished as a moral, responsible being (Matthew 25:41; Revelation 20:10). What do the Scriptures reveal as to the origin of Satan, the source of evil? From the fact that the Bible shows that God is the Creator of all things, both visible and, whether they be thrones, dominions, principalities or powers (Colossians 1:16; John 1:1-3), and that He created all things good (Genesis 1:31), we may conclude that the spiritual being designated Satan in the Scriptures was not originally a fallen creature. Do the Scriptures shed any light on this? We believe that they do. It is highly improbable that this archenemy of God and man, the source and cause of all the evil and misfortune in the universe, would be unceremoniously introduced into Scripture (Genesis 3) without some revelation in the Word of God as to his origin and subsequent apostasy, as well as some insight into the nature of his kingdom. There are several passages of Scripture which refer to Satan's creation, apostasy, and fall from his original exalted position in heaven. Two of these deserve special consideration, namely, Isaiah 14:1-20 and Ezekiel 28:1-19. What is the true identity of the person described in these passages? A careful study will reveal that the description in these passages cannot be limited to the historic kings of Babylon and Tyre. The language, although addressed to them, clearly goes beyond these kings and characterizes Satan himself. In the first place, the scope of Isaiah's prophecy is future, looking even beyond Israel's return from the Babylonian exile. Chapter 14:1-3 introduces the time of Israel's millennial blessings when she is restored to the land of Israel (14:1), ruling over her oppressors (14:2), and has been granted rest in her own land (14:3). The language in verse 12, which is addressed to the king of Babylon, is also used of Satan (Luke 10:18; Revelation 12:7-10), who, as the prince of this world, was the directing spiritual influence and power behind the king. Moreover, the language in verses 13-14 is inappropriate if limited to that earthly monarch. There are five "I wills" of Satan in this passage which cannot be applied to the king of Babylon. Satan boasted: "I will ascend into heaven." "I will exalt my throne above the stars of God." "I will sit upon the mount of the congregation." "I will ascend above the heights of the clouds." "I will make myself like the Most High." The language, like that in Ezekiel 28:11-19, clearly goes beyond application to the historical king, and is directed to Satan. Ezekiel 28 describes the original, unfallen state of Satan and his apostasy, whereas Isaiah 14 records his fall and ultimate destruction. Why then are these two prophecies addressed to the historical kings of Babylon and Tyre, if they describe Satan and his career? It is a characteristic of divine prophecy, and not uncommon in Scripture, for a message clearly to refer to or be directed to someone other than the individual named. Other passages where Satan is addressed indirectly through another are Genesis 3:14-15, Matthew 16:23, and John 13:27. In the Messianic psalms, while David apparently speaks of himself, he is actually describing Christ (cf. Psalms 16:10; 22, etc.). Thus, we find that the kings of Babylon and Tyre are addressed in language which, by its very nature, describes someone other than themselves, because: (1) in the characters and careers of these earthly monarchs, the wicked character and career of Satan is seen; (2) Satan fulfills himself and his evil administration in and through these earthly kings who rule over his earthly dominions (Luke 4:5-6); and (3) these rulers, like Satan, arrogated to themselves divine honor and prerogatives (Isaiah 14:13-14; Ezekiel 28:2). Next, observe the extraordinary nature of the description in Ezekiel 28:11-19, and the inappropriateness of limiting it to the historic king of Tyre: "Thou sealest up the sum, full of wisdom, and perfect in beauty" (28:12). He was complete and perfect before God. "Thou wast in Eden, the garden of God" (v. 13). This is not the Eden of Genesis 3, but the paradise of God (v. 14, "the holy mountain of God") where he was arrayed with all imaginable splendor: "every precious stone was thy covering." "In the day that thou wast created" (v. 13). Twice his "creation" is mentioned (cf. v. 15), which is inappropriate if applied to the king of Tyre. Of the human race, only Adam is said to have been "created"; his descendants are always said to be "born." "Thou art the anointed cherub that covereth" (v. 14). No satisfactory explanation of the designation "cherub" has ever been offered when applied to the king of Tyre. The cherubim in Scripture are spiritual beings who always appear in the closest relationship to God (Genesis 3:24; Exodus 25:20; I Chronicles 28:18; Psalm 18:11; Ezekiel 1:9-11). "I set thee, so that thou wast upon the holy mountain of God" (v. 14). He was appointed by God Himself to an exalted position. "Thou hast walked up and down in the midst of the stones of fire" (v. 14). Doubtless this signifies the divine presence of God and His glory (cf. Ezekiel 1:13. Exodus 24:10,17). "Thou wast perfect in thy ways from the day that thou wast created, till unrighteousness was found in thee" (v. 15). Certainly this is unsuitable and inappropriate when applied to the king of Tyre, who was not "created," never "perfect," so did not later fall into a state of unrighteousness. This is, however, an accurate description of the career of Satan. Compare Colossians 1:16 with Ephesians 6:12, and John 1:3 with John 8:44, which suggest the fall of Satan from an original state of righteousness. Satan, we are told, "abode not in the truth." "Thy heart was lifted up because of thy beauty; thou hast corrupted thy wisdom by reason of thy brightness" (v. 17). The Scriptures always designate pride as the cause for Satan's fall and condemnation (I Timothy 3:6; Isaiah 14:13-14). "Therefore have I cast thee as profane out of the mountain of God; and I have destroyed thee, O covering cherub, from the midst of the stones of fire ... I have cast thee to the ground ... I have turned thee to ashes ... and thou shalt nevermore have any being" (verses 16-19). This is the exact fate predicted for Satan in Scripture (Revelation 12:7-9; 20:10; Isaiah 14:12, 15-20). Satan was not alone in his apostasy and fall, for the Scriptures indicate that he was able to persuade numerous angels, and perhaps other spirit beings, to join in his rebellion and attempt to usurp the throne of God. Apparently the angels, possessing moral freedom, underwent a period of probation and testing just as Adam, for we read that some "sinned," and "kept not their first estate, but left their own habitation" (II Peter 2:4; Jude 6). The angels of the devil are referred to in Revelation 12:7. Others who kept their integrity are designated as "holy angels" (Mark 8:38) and "elect angels" (I Timothy 5:21). As a result of Satan's rebellion and fall, sin entered and polluted the universe which God had created good, and Satan became the source of all evil and misfortune (John 8:44). His character and purpose are now given over entirely unto evil. He is called a "murderer," "the father of lies" (John 8:44), and an incorrigible sinner (1 John 3:8). He became the adversary of man, deceiving, oppressing, accusing, and seeking to destroy all that God has created (Genesis 3; Job 1-2; Acts 10:38; Revelation 12:9-10). The present realm and sphere of this evil one and his hierarchy of wicked powers is not in "hell" (Matthew 25:41; Revelation 12:7-9); but the seat of his kingdom is in the heavenly regions, doubtless in close proximity to the earth (Revelation 12:7-12; Ephesians 2:2; 6:12. "High places" in 6:12 literally means "heavens" or "heavenly regions"). He walks up and down in the earth at will (Job 1:7; I Peter 5:8), and has access to heaven's throne as the "accuser" of believers (Job 1-2; Zechariah 3; Revelation 12:10). His present position is one of royal dignity and authority, so much so that even the archangel Michael "durst not bring against him a railing accusation, but said, 'The Lord rebuke thee"" (Jude 8-9). His present dominion is that of king and ruler over a vast kingdom and hierarchy of dark powers (Matthew 12:26,29; 25:41; Ephesians 6:12), being designated as "ruler of this world," "ruler of the power of the air," and having the whole world under his power and influence (John 14:30; Ephesians 2:2; I John 5:19). As prince of this world, he rules over the godless political systems, in world affairs, in the realm of agnostic science and philosophy, and in the social and economic orders. His designation as "the god of this world" (II Corinthians 4:4) signifies his present spiritual and religious power and influence. His influence and control in religion are to be found in various forms, ranging from subtle perversions of doctrine, including Liberalism, Modernism, Neo-orthodoxy, and New Age, to the revival of witchcraft, false cults, and devil worship. The worship of Satan and demons is not unknown in Scripture (Leviticus 17:7; Deuteronomy 32:16-17; Psalm 106:37; I Corinthians 10:20; I Timothy 4:1-3). Satanic churches exist today; and covenants with the devil, as well as prayers to him for assistance, have occasionally been disclosed by the oppressed in counseling with them. Thus, Scripture actually sheds much light on the origin of evil in the universe and the present extent and work of the kingdom of Satan. However, a perplexing question yet remains: "How could sin originate in a perfect universe, or holy angels and spirits fall into the sin of apostasy and rebellion against God apart from outside influence?" Adam transgressed and fell from his state of innocence through the temptations of an outside influence, Satan. But in the transgression of Satan, the "anointed cherub" himself (as well as the holy angels who sinned), there was no one to influence nor tempt him. Sin actually had its origin in him: Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee" (Ezekiel 28:15). While Scripture does not give a direct solution, it does offer some help in solving this mystery. We offer two suggestions. 1. Free moral agency. Satan, angels, and other spirit beings, like man, were created as free moral agents. That is, they were created intelligent, rational, and spiritual, with the power of free moral choice. By God's divine intention, they were given the power of self-determination with respect to their obedience to God. Obviously, before sin entered the universe, Satan was still the anointed cherub. He and the angels who later sinned did not have a choice between good and evil as realities, inasmuch as evil did not yet exist. But the potential for evil existed, in that God had created other free moral beings and had given them the power to say "no" to Him and to rebel against His will. Before sin entered the universe, only one form of transgression was possible: disobedience to God's revealed will and commands. Satan's only choice initially was to obey or to disobey, as it was later in the case of Adam, whose transgression introduced sin into the world (Genesis 2:16-17; 3:1-6). Irrational beasts do not have this power of choice, nor the right of self-determination; but neither can they, for that matter, worship God and by their own volition serve, honor, and obey Him. Free response based on love, not forced obedience, would alone satisfy and glorify God, the Father of all creatures, in exactly the same way a parent is honored and pleased by the loving, willful response and obedience of a child. The initial choice was God's. Irrational beasts or sub-human robots without the ability of moral choice would present no threat to sanctity of the universe; but God wished to bring into existence beings who could freely worship, honor, and glorify Him. As God certainly knew of beforehand, this would require giving them the right of self-determination and the potential power of disobeying Him and His will. A creature who could not willfully say "no" to God, likewise could not willfully say "yes" to Him. So evil did not exist from the beginning as a reality but as a potentiality. God created a free, moral universe and it is for this reason that Satan could choose not to abide "in the truth" (John 8:44). We may certainly infer from this that at one time he walked before God in truth and perfection, as Ezekiel 28:15 also indicates But, by an act of his own will, he chose not to abide any longer therein. So also, many of the angels, having the power of self-determination, "sinned" and "kept not their first estate, but left their own habitation" (II Peter 2:4; Jude 6). 2. Finiteness. Satan, angels, and other spirit beings were, like man, created finite. To be "finite" means to be subject to limitations. It is a state of not being perfected (in the absolute sense); it is to be incomplete. Finiteness stems from the fact of creation. It is impossible to create an infinite creature-this would be a contradiction. Only God, as uncreated Spirit, without beginning or end, is infinite: that is, He is without limitation; He is perfect in righteousness, power, wisdom, holiness, and love. Finiteness is inherent in creation. Satan's finiteness was the door to his fall, as it was with Adam. If one is finite in his essential nature, then his character, actions, motives, conformity to God's will, power to obey and not to sin-in a word, all that he is and does-will also be subject to this limitation or finiteness. Finiteness itself does not imply imperfection or defectiveness, but it implies limitation and susceptibility to failure or defeat under certain conditions. Satan, as the anointed cherub, was preeminent in beauty and wisdom, possessing many other glorious attributes (Ezekiel 28:14). But being finite, he allowed pride to enter his heart because of his beauty ("Thy heart was lifted up because of thy beauty," Ezekiel 28:17; I Timothy 3:6), and sinful ambition, because of his great position ("I will exalt my throne above the stars of God... I will be like the Most High," Isaiah 14:13-14). Due to his incomparable beauty and wisdom, and because of his exalted position, his finiteness caused him to look away from the truth unto himself. The result was catastrophic: "he abode not in the truth" (John 8:44). 2. Demons. We turn next to the hosts who comprise Satan's kingdom: demons and fallen angels. Satan, as god of this world, rules over a vast host of demonic spirits and directs an extensive kingdom and hierarchy, consisting of principalities, powers, world rulers of darkness, and spirits of wickedness in the heavenly regions (Ephesians 6:12). Demons and fallen angels are never equated nor used interchangeably in Scripture. No angel is said to be "in" a person as in the case of the demon possessed. We do not read of a person who was possessed by an "unclean angel" (cf. Luke 4:33-36). Angels and other spirits are distinguished in Acts 23:9. The Scriptures speak of many kinds of spiritual creatures. In our modern age of science and technology, with advancements in medical knowledge and psychiatry, and as a result of the rise of critical Biblical scholarship, it has become popular to deny the reality and existence of such personal entities as Satan, demons, and evil spirits, dismissing such beliefs as unenlightened superstition. Several theories have been proposed by the skeptics in an unsuccessful attempt to explain rationally the manifestation of demonic powers. One such theory contends that the Bible, when it speaks of the presence and activity of demons, merely reflects prescientific superstition. From ancient times, we are told, every culture has held to the superstitious belief that the world is inhabited by unseen forces or spirits, some having good intentions toward man and some evil. In this way they were able to explain the mysteries of life and death, accident and disease, prosperity or famine, plagues, floods, storms, and so on. With our present day knowledge of science and the operation of physical laws, it is no longer necessary to resort to unrealistic explanations based upon unseen spirit forces. Within Christendom some rationalistic theologians propose the theory of accommodation in an attempt to explain Jesus' references to demons and His exorcism of the spirits which in some instances possessed those to whom He ministered. Jesus, we are told, was actually aware that such personal intelligences as demonic spirits did not really exist, but inasmuch as the people to whom He ministered held to these superstitions, He merely accommodated Himself to their unenlightened views concerning the cause of physical and mental illness. His purpose, we are told, was not to teach science, but religion. Hence, He did not attempt to correct their unscientific beliefs. To say the least, such preposterous theory is ethically out of harmony with the moral life and teaching of Jesus Himself as set forth in the New Testament. Edited. Shared. To be Continued. ❤️ God willing, more will be posted soon. All glory to Jesus alone.

# THE HOLY BIBLE: GOD'S WRITTEN REVELATION **One Book • One Author • One Story • One Purpose: God's Glory** > "All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work." — 2 Timothy 3:16–17 > ### 1. WHAT IS THE BIBLE? The Bible is God's inspired, infallible, inerrant, authoritative, and sufficient written revelation to humanity. **Key Scriptures:** * 2 Timothy 3:16–17 * 2 Peter 1:20–21 * Psalm 19:7–11 * Hebrews 4:12 * Isaiah 40:8 ### 2. ORIGIN OF SCRIPTURE * **Revelation:** God makes Himself known. (Heb. 1:1–2) * **Inspiration:** The Holy Spirit superintends the writers. (2 Pet. 1:21) * **Written By:** Prophets, apostles, and other God-chosen authors. (2 Tim. 3:16) * **Preservation:** God preserves His Word through the ages. (Ps. 12:6–7) * **Canonization:** The Church recognizes the divinely inspired books. ### 3. ATTRIBUTES OF SCRIPTURE | Attribute | Meaning | Scripture Reference | |---|---|---| | **Inspired** | God-breathed | 2 Tim. 3:16 | | **Inerrant** | Without error | Ps. 119:160 | | **Infallible** | Cannot fail | Isa. 55:11 | | **Authoritative** | Supreme final authority | Matt. 28:18 | | **Sufficient** | Enough for all of life | 2 Pet. 1:3 | | **Clear (Perspicuous)** | Understandable | Ps. 119:105 | | **Necessary** | Essential | Matt. 4:4 | | **Living & Active** | Powerful & life-changing | Heb. 4:12 | ### 4. PURPOSES OF THE BIBLE * To reveal God and His will * To reveal salvation through Christ * To teach and instruct * To correct and reprove (2 Tim. 3:16) * To train in righteousness (2 Tim. 3:16) * To equip for every good work (2 Tim. 3:17) * To strengthen faith (Rom. 15:4) * To guide daily living (Ps. 119:105) * To bring hope and comfort (Rom. 15:4) * To glorify God (2 Pet. 3:18) ### 5. STRUCTURE OF THE BIBLE **Total: 66 Books | 1,189 Chapters | 31,102 Verses** **Old Testament (39 Books)** * **Pentateuch (5):** Genesis, Exodus, Leviticus, Numbers, Deuteronomy * **Historical (12):** Joshua, Judges, Ruth, 1–2 Samuel, 1–2 Kings, 1–2 Chronicles, Ezra, Nehemiah, Esther * **Wisdom (5):** Job, Psalms, Proverbs, Ecclesiastes, Song of Songs * **Major Prophets (5):** Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel * **Minor Prophets (12):** Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi **New Testament (27 Books)** * **Gospels (4):** Matthew, Mark, Luke, John * **History (1):** Acts * **Pauline Epistles (13):** Romans–Philemon * **General Epistles (8):** Hebrews–Jude * **Prophecy (1):** Revelation ### 6. THE BIBLE TIMELINE: GOD'S REDEMPTIVE PLAN 1. **Creation** (Gen. 1–2) 2. **Patriarchs** (Gen. 12–50) 3. **Exodus** (Ex. 1–15) 4. **Judges** (Josh.–Judg.) 5. **United Kingdom** (1 Sam.–1 Kings 11) 6. **Divided Kingdom** (1 Kings 12–2 Kings 17) 7. **Exile** (2 Kings 18–25) 8. **Return** (Ezra–Malachi) 9. **Christ The Messiah** (Matt.–John) 10. **Church Age** (Acts–Rev. 3) 11. **Second Coming** (Rev. 19) 12. **Millennial Kingdom** (Rev. 20) 13. **New Heaven & New Earth** (Rev. 21–22) **Key Verse:** *"These are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in His name."* — John 20:31 ### 7. THE COVENANTS OF SCRIPTURE *(Jesus Christ fulfills every covenant: Luke 22:20; Matt. 5:17)* * **Edenic** (Gen. 1–2): Life & domination * **Noahic** (Gen. 6–9): Preservation of all life * **Abrahamic** (Gen. 12, 15, 17): Land, nation, blessing * **Mosaic** (Ex. 19–24): Law, nation, Sabbath * **Davidic** (2 Sam. 7): Everlasting throne * **New Covenant** (Jer. 31:31–34): Forgiveness, Holy Spirit, new heart ### 8. ORIGINAL LANGUAGES * **Hebrew:** Majority of the Old Testament * **Aramaic:** Portions of Daniel, Ezra, Jeremiah * **Greek (Koine):** Entire New Testament ### 9. CANON FORMATION TIMELINE * **Moses & The Law** (1400 BC) * **Prophets (Writing)** (1000–500 BC) * **Ezra & Scribes** (450 BC) * **Apostles** (40–100 AD) * **Early Church** (100–300 AD) * **Recognition of Canon** (382–397 AD) **Tests of Canonicity:** Apostolicity, Antiquity, Orthodoxy, Universal Acceptance, Divine Authority ### 10. THE CENTRAL THEME: JESUS CHRIST **The Scarlet Thread of Redemption** | In the Old Testament | In the New Testament | |---|---| | The Seed (Gen. 3:15) | The Incarnate Word (John 1:14) | | The Promised One (Deut. 18:15) | The Lamb of God (John 1:29) | | The Passover Lamb (Ex. 12) | The Messiah (Matt. 16:16) | | The Suffering Servant (Isa. 52–53) | The Great High Priest (Heb. 4:14) | | The Kinsman-Redeemer (Ruth 4) | The Bread of Life (John 6:35) | | The Great High Priest (Ps. 110:4) | The Good Shepherd (John 10:11) | | The Son of David (2 Sam. 7) | The Resurrection & Life (John 11:25) | | The Coming King (Zech. 9:9) | The Coming King (Rev. 19:11–16) | *Jesus Christ is the center, the goal, and the glory of all Scripture!* ### 11. MAJOR DOCTRINES FOUND IN SCRIPTURE * **Theology Proper (The doctrine of God):** Ps. 86:10; John 4:24 * **Bibliology (The doctrine of Scripture):** 2 Tim. 3:16–17; 2 Pet. 1:20–21 * **Christology (The doctrine of Christ):** John 1:1–18; Col. 1:15–20 * **Pneumatology (The doctrine of the Holy Spirit):** John 14:16–17; Acts 1:8 * **Anthropology (The doctrine of humanity):** Gen. 1:26–27; Ps. 8:3–5 * **Hamartiology (The doctrine of sin):** Rom. 3:23; Isa. 53:6 * **Soteriology (The doctrine of salvation):** Eph. 2:8–9; Rom. 10:9–10 * **Ecclesiology (The doctrine of the church):** Matt. 16:18; Eph. 1:22–23 * **Angelology (The doctrine of angels):** Ps. 103:20; Heb. 1:14 * **Eschatology (The doctrine of last things):** 1 Thess. 4:16–17; Rev. 21–22 ### 12. HISTORICAL RELIABILITY * **Dead Sea Scrolls (150 BC–100 AD):** Supports OT accuracy * **Archaeological Discoveries:** Corroborate people, places & events * **Ancient Manuscripts:** Thousands of evidences * **Textual Criticism:** Preserves God's Word ### 13. BIBLE STATISTICS * 66 Books (39 OT, 27 NT) * 1,189 Chapters * 31,102 Verses * ~783,000 Words (Eng.) * 40+ Human Authors * ~1,500 Years of Writing * Three Continents * Three Languages ### 14. WELL-KNOWN QUOTES * **Augustine:** "I believe the Gospels to be what they are: He who made us without us, will not save us without us." * **John Calvin:** "The Bible is the school of Christ, where we learn to know Him and to become like Him." * **Charles Spurgeon:** "I would rather be ruled by God's Word than by all the wisdom of men." * **John Stott:** "The Bible is not merely inspired; it is the very breath of God." * **J.I. Packer:** "The Bible is God speaking to us. It is His Word, and He is always true to His Word." * **R.C. Sproul:** "The Bible is the only book whose Author is always present when it is read." ### 15. MORE THAN 200 KEY SCRIPTURE REFERENCES BY DOCTRINE (A Sampling) * **The Nature of God:** Ex. 3:14; Ps. 90:2; Deut. 6:4; Isa. 45:5–6; John 4:24; 1 Tim. 1:17 * **The Word of God:** Ps. 19:7–11; 119:105; Matt. 4:4; John 1:1; 2 Tim. 3:16–17; Heb. 4:12 * **Man & Sin:** Gen. 1:26–27; 3:1–24; Ps. 51:5; Rom. 3:23; Rom. 5:12; Isa. 53:6 * **Salvation:** John 3:16; Acts 4:12; Eph. 2:8–9; Rom. 10:9–10; Titus 3:5; 1 John 5:11–13 * **Grace:** Eph. 2:8–9; Rom. 5:15; 2 Cor. 12:9; Titus 2:11; 1 Pet. 1:3; Rom. 11:6 * **Faith:** Heb. 11:1; John 6:29; Rom. 10:17; Gal. 2:16; Mark 11:22–24; Jas. 1:6 * **Jesus Christ:** Isa. 9:6; Micah 5:2; John 1:1–18; Col. 1:15–20; Heb. 1:1–4; Phil. 2:5–11 * **Atonement:** Lev. 17:11; Isa. 53:5; 2 Cor. 5:21; Heb. 9:22; 1 Pet. 2:24; Rom. 3:25 * **Resurrection:** Ps. 16:10; John 11:25; 1 Cor. 15:3–4; Rom. 6:4; 1 Cor. 15:20–22 * **Holy Spirit:** John 14:16–17; 16:13; Acts 1:8; Rom. 8:9; 1 Cor. 12–14; Gal. 5:22–23 * **Church:** Matt. 16:18; Acts 2:42; Eph. 1:22–23; 5:25–27; 1 Cor. 12:12–27; Col. 1:18 * **Christian Life:** Rom. 12:1–2; Phil. 2:12–16; Gal. 5:16–25; Col. 3:1–17; 1 Thess. 5:16–18 * **Prayer:** Matt. 6:5–13; Phil. 4:6–7; John 15:7; 1 Thess. 5:17; James 5:16; 1 John 5:14 * **End Times:** Matt. 24–25; 1 Thess. 4:16–17; 2 Pet. 3:10–13; Rev. 19–22; Dan. 2:44; 7:13–14 **THE BIBLE IS TRUE • THE BIBLE IS TRUSTWORTHY • THE BIBLE IS TRANSFORMING** *"Your word is a lamp to my feet and a light to my path."* — Psalm 119:105

Holy Wit – Bible Study #4 The Old Commandment Made New (Walking in the Light: Studies Through 1 John – 1 John 2:7–11) Scripture Reading (NKJV): 1 John 2:7 Brethren, I write no new commandment to you, but an old commandment which you have had from the beginning. The old commandment is the word which you heard from the beginning. 1 John 2:8 Again, a new commandment I write to you, which thing is true in Him and in you, because the darkness is passing away, and the true light is already shining. 1 John 2:9 He who says he is in the light, and hates his brother, is in darkness until now. 1 John 2:10 He who loves his brother abides in the light, and there is no cause for stumbling in him. 1 John 2:11 But he who hates his brother is in darkness and walks in darkness, and does not know where he is going, because the darkness has blinded his eyes. 1 John 2:7–11 (NKJV): https://www.biblegateway.com/passage/?search=1+John+2%3A7-11&version=NKJV 1. No New Commandment, Yet Not Merely Old John begins with what sounds like a contradiction: “I write no new commandment,” and then, “Again, a new commandment I write to you.” This is not confusion. It is apostolic precision. The command to love was not newly invented by John, nor even by the church. God had commanded His people to love long before the coming of Christ. “You shall love your neighbor as yourself” stood within the Law of Moses. The people of God had never been permitted to separate covenant faithfulness from love toward others. Cold orthodoxy was never the goal. Loveless religion was never obedience. Yet John also says the commandment is new. It is new because it has now been revealed in its fullest form in Jesus Christ. The old commandment has not been replaced; it has been fulfilled, embodied, clarified, and intensified in Him. In Christ, love is no longer merely commanded from outside us. It has been displayed before us in flesh and blood. Leviticus 19:18 (NKJV): https://www.biblegateway.com/passage/?search=Leviticus+19%3A18&version=NKJV John 13:34–35 (NKJV): https://www.biblegateway.com/passage/?search=John+13%3A34-35&version=NKJV 2. Love Made Visible in Christ Jesus did not simply teach love. He defined it by His life, death, patience, mercy, holiness, and sacrifice. The world uses the word love for nearly everything, until the word becomes soft enough to mean approval, sentiment, attraction, or kindness without truth. Scripture is not so vague. The love revealed in Christ is holy love. It does not excuse sin, flatter pride, or pretend darkness is light. Christ loved sinners without becoming careless about sin. He loved His disciples even when they were slow, fearful, argumentative, and full of misunderstanding. He washed feet. He bore reproach. He laid down His life. This is why Christian love cannot be reduced to being pleasant. A person may have a gentle voice and still be loveless. Another may speak firmly and yet love deeply. Biblical love is not mere temperament. It is the grace-shaped disposition of one who has been loved by Christ and is being conformed to Christ. John 15:12–13 (NKJV): https://www.biblegateway.com/passage/?search=John+15%3A12-13&version=NKJV Romans 5:8 (NKJV): https://www.biblegateway.com/passage/?search=Romans+5%3A8&version=NKJV 3. The Darkness Is Passing Away John says the commandment is true “in Him and in you, because the darkness is passing away, and the true light is already shining.” This is a statement about the age inaugurated by Christ. The coming of Jesus has not left the world as it was. The Light has entered. The darkness has been exposed. The kingdom of God has broken into history. John is not saying there is no darkness remaining. He is saying darkness no longer has the final word. The true Light is already shining. Christ has come. The gospel has gone forth. The Spirit has been given. The people of God now live between the victory already secured and the final glory still to come. This matters because Christian love is not merely private moral improvement. It is evidence that the new creation has already begun its work in us. When believers love one another in truth, patience, forgiveness, and sacrificial care, they bear witness that Christ’s light is not theory. It is shining in real people, in real churches, in real conflicts, in real obedience. John 1:4–5 (NKJV): https://www.biblegateway.com/passage/?search=John+1%3A4-5&version=NKJV 2 Corinthians 5:17 (NKJV): https://www.biblegateway.com/passage/?search=2+Corinthians+5%3A17&version=NKJV 4. Hatred as Darkness John gives no room for sentimental self-deception: “He who says he is in the light, and hates his brother, is in darkness until now.” A bitter Christian is a contradiction John refuses to soften. This does not mean Christians never struggle with anger, grief, offense, disappointment, or painful memories. Scripture is honest about human injury. Some wounds are deep. Some betrayals leave scars. Forgiveness may involve a long obedience of returning again and again to the mercy of God. Love does not require pretending evil did not happen. It does not require trusting the untrustworthy or denying the need for justice, boundaries, discipline, or wisdom. But hatred is different. Hatred settles in. Hatred nurses injury as identity. Hatred wants the other person diminished, humiliated, or destroyed. Hatred enjoys the darkness while claiming to belong to the light. John’s concern is not that believers have no emotions. His concern is profession without transformation. The person who claims fellowship with God while clinging to hatred is not merely having a bad day. He is walking in contradiction to the God he claims to know. Matthew 5:21–24 (NKJV): https://www.biblegateway.com/passage/?search=Matthew+5%3A21-24&version=NKJV Ephesians 4:31–32 (NKJV): https://www.biblegateway.com/passage/?search=Ephesians+4%3A31-32&version=NKJV 5. Love as Evidence, Not Purchase John is not teaching that we earn salvation by loving others. Love does not purchase eternal life. Christ alone saves. The blood of Jesus Christ cleanses us from all sin. Our obedience is never the foundation of our acceptance before God. But love is evidence of life. The root is grace; the fruit is love. Where Christ has given life, love begins to grow. Sometimes slowly. Sometimes painfully. Sometimes after much pruning. But it grows. This is why John speaks so bluntly. He is not interested in religious claims that have no moral evidence. Anyone can say, “I am in the light.” Anyone can use Christian words. Anyone can sing, attend, speak, post, teach, or debate. But John asks whether the claimed light has touched the heart. Love does not make us Christians. But the absence of love exposes a claim to Christianity as hollow. A lamp that gives no light may still be called a lamp, but the name does not overcome the darkness. James 2:14–17 (NKJV): https://www.biblegateway.com/passage/?search=James+2%3A14-17&version=NKJV Galatians 5:6 (NKJV): https://www.biblegateway.com/passage/?search=Galatians+5%3A6&version=NKJV 6. Love and Abiding in the Light John says, “He who loves his brother abides in the light, and there is no cause for stumbling in him.” Love brings moral clarity. Hatred blinds; love steadies. Hatred distorts our judgment, our speech, our memory, our interpretation of others, and even our sense of God’s nearness. A hateful heart does not see straight. Love, by contrast, walks in the light. This does not mean love makes everything easy. Loving one another often requires patience with weakness, courage in truth-telling, humility in apology, and grace in forgiveness. Love may have to confront. Love may have to wait. Love may have to refuse gossip, suspicion, contempt, and the secret pleasure of seeing another stumble. But love does not stumble around in darkness pretending blindness is discernment. It walks where Christ walks. It moves toward the good of the brother or sister, not merely toward the satisfaction of the wounded self. 1 Corinthians 13:4–7 (NKJV): https://www.biblegateway.com/passage/?search=1+Corinthians+13%3A4-7&version=NKJV Colossians 3:12–14 (NKJV): https://www.biblegateway.com/passage/?search=Colossians+3%3A12-14&version=NKJV 7. The Blindness of Bitterness John’s final warning is severe: the one who hates “does not know where he is going, because the darkness has blinded his eyes.” Hatred does not merely damage relationships. It damages perception. It makes a person spiritually disoriented. This is one of sin’s great deceits. The bitter person often feels unusually clear-sighted. He sees everyone else’s failures. He remembers every slight. He can explain every reason for his resentment. He may even dress his bitterness in the language of principle, discernment, or justice. But John says hatred blinds. The danger is not only that hatred leads a person in the wrong direction. The danger is that hatred makes him confident while doing so. He walks in darkness and calls it wisdom. He stumbles and calls it strength. He refuses mercy and calls it righteousness. The Christian life cannot be lived that way. Christ has loved us too deeply, forgiven us too freely, and brought us too fully into the light for us to make peace with hatred. Titus 3:3–7 (NKJV): https://www.biblegateway.com/passage/?search=Titus+3%3A3-7&version=NKJV Hebrews 12:14–15 (NKJV): https://www.biblegateway.com/passage/?search=Hebrews+12%3A14-15&version=NKJV 8. The Church as the Household of Love John’s words are personal, but they are not merely individual. He writes to the church. The command to love one another assumes life together among believers. Christianity is not a solitary arrangement between the individual soul and God while the church remains optional scenery. The local church is one of the places where this commandment becomes visible. Here people of different backgrounds, temperaments, histories, ages, cultures, and weaknesses are called to belong to one another in Christ. That is not always easy. In fact, it is often precisely there that love is tested. It is easy to love the idea of the church. It is harder to love actual Christians. Actual Christians interrupt, misunderstand, disappoint, need help, speak poorly, fail to notice, and sometimes wound. Yet these are the people Christ has purchased with His blood. To love the brethren is to love those whom Christ loves. It is to receive the family God has given, not merely the one we would have selected. 1 Peter 1:22–23 (NKJV): https://www.biblegateway.com/passage/?search=1+Peter+1%3A22-23&version=NKJV 1 John 3:14–18 (NKJV): https://www.biblegateway.com/passage/?search=1+John+3%3A14-18&version=NKJV Reflection Questions 1. Why does John describe the commandment to love as both old and new? 2. How does Christ’s own love define Christian love more clearly than human sentiment or cultural politeness? 3. What is the difference between struggling with hurt or anger and settling into hatred? 4. Why is love evidence of salvation but not the basis of salvation? 5. In what ways can bitterness distort spiritual judgment and make darkness feel like clarity? 6. Who in your life is difficult to love, and what would obedience to Christ look like in that relationship? Prayer Points 1. Thank God that the command to love has been fully revealed in Jesus Christ. 2. Ask the Lord to expose any bitterness, resentment, contempt, or hidden hatred in your heart. 3. Pray for grace to love fellow believers in truth, patience, humility, and holiness. 4. Ask God to make your church a visible witness of Christ’s light through its love. 5. Pray for wisdom to distinguish biblical love from mere sentiment, approval, or avoidance of conflict. 6. Thank Christ that He loved us while we were sinners and now teaches us to love as those brought into the light. For further study (NKJV): Leviticus 19:18 https://www.biblegateway.com/passage/?search=Leviticus+19%3A18&version=NKJV John 13:34–35 https://www.biblegateway.com/passage/?search=John+13%3A34-35&version=NKJV Romans 13:8–10 https://www.biblegateway.com/passage/?search=Romans+13%3A8-10&version=NKJV 1 Corinthians 13:1–7 https://www.biblegateway.com/passage/?search=1+Corinthians+13%3A1-7&version=NKJV 1 John 3:14–18 https://www.biblegateway.com/passage/?search=1+John+3%3A14-18&version=NKJV #HolyWitBibleStudy #GordonMcGinnis #WalkingInTheLight #1John2

THE TRUE CHRISTIAN FAITH This is the *FIRST* Systematic Theology of the Christian Church. Bookmark this extremely valuable resource by St. John of Damascus: you'll want to read it over and over again! Written by a man who worked under Arian Islamic rule in Damascus, St. John of Damascus (676-749 A.D.) who lived at the time when the Church was still united, he is considered a saint in both Eastern Orthodoxy and Western Catholicism, and is also commemorated by the Lutherans, Anglicans, and Episcopalians. St. John is one of the most trusted Orthodox theologians whose inspired hand penned the defense of icons, wrote hymns for the Orthodox Pascha Matins service, the Orthodox Funeral Service, and the entire Book of the Eight Tones (the “Octoechos”). According to one tradition, iconoclast Emperor Leo III reportedly sent forged documents to the Muslim caliph which implicated John in a plot to attack Damascus. The caliph then ordered John's right hand be cut off and hung up in public view. Some days afterwards, John prayed fervently before the icon of the Theotokos for the restitution of his hand: thereupon, his hand is said to have been miraculously restored... READ MORE: https://agape-biblia.org/AgBib/An-Exact-Exposition.htm

TELEVANGELIST HB MORGAN Digital Library Publications (BLOG NEWS) Beyond Canterbury: The Fight for the Soul of Global Anglicanism - THBMDL Compiled By Televangelist HB Morgan A News Devotional Reflection on the GAFCON Schism "Unless the Lord builds the house, those who build it labor in vain." — Psalm 127:1 (ESV) In the red dust of Abuja, Nigeria, a seismic shift is occurring within one of the world's largest Christian denominations. Leaders of the Global Anglican Future Conference (GAFCON) have gathered for what is being called the first formal meeting of a newly constituted "Global Anglican Communion." This is not merely a conference; it is a formal declaration of realignment, a definitive break from the ecclesiastical structure that has, for centuries, been centered on the historic See of Canterbury. The Context: A Century-Old Communion Unravels To understand the gravity of this moment, one must appreciate the architecture of global Anglicanism. For centuries, the Archbishop of Canterbury has served as the spiritual primus inter pares (first among equals), a symbolic focal point uniting a diverse family of national churches. This "instruments of unity"—including the Lambeth Conference and the Anglican Consultative Council—have held the communion together through wars, social upheaval, and theological debate. That fabric has now torn. The immediate catalyst for this schism is the impending installation of Bishop Sarah Mullally as the 105th Archbishop of Canterbury. While her historic appointment as the first woman to hold the post is a milestone, for GAFCON it is the final, untenable step in a longer drift. As one GAFCON prelate put it, they can "no longer recognize the Archbishop of Canterbury as an Instrument of Communion," effectively nullifying his role as the global figurehead. The Fault Line: Authority and Interpretation This fracture, described by church historians as an unavoidable schism, is the culmination of decades of simmering dispute. At its core lies a fundamental disagreement over theological authority: · The GAFCON Position: Representing a significant portion of the Global South (particularly Africa, Asia, and South America), GAFCON argues that the Church of England and the wider Western communion have departed from biblical orthodoxy. The approval of same-sex blessings and a perceived loosening of scriptural inerrancy are seen not as cultural adaptations, but as a rejection of the "faith once delivered to the saints." Their decision to "reorder" the communion in Abuja is framed as an act of preservation—maintaining a true Anglican witness by establishing the Bible as the communion's "only foundation." · The Canterbury Position: The Church of England and its allies view their stance as a development of tradition in light of modern understanding, utilizing the three-legged stool of Scripture, Tradition, and Reason. They see their decisions as pastoral and inclusive, seeking to welcome those previously marginalized. This standoff, happening just weeks before Mullally's formal installation at Canterbury Cathedral on March 25, forces a painful question for the global body of Christ: When shared history and structures can no longer contain divergent beliefs, what remains? The Deeper Question: On What Do We Stand? For the observer, this is more than ecclesiastical politics. It is a poignant echo of the Corinthian church's own fractious spirit. Paul’s plea, "I appeal to you, brothers, by the name of our Lord Jesus Christ, that all of you agree, and that there be no divisions among you" (1 Corinthians 1:10), hangs in the air with a heavy irony, reminding us that division is not a modern invention, but a persistent human reality within the divine institution. The conflict in Abuja and Canterbury reveals that a shared history, a prayer book, or even a lineage of bishops is not a strong enough tether to hold a communion together when the interpretation of the text is radically different. The verse from 1 Corinthians 3:11 provides the crucial lens: "For no one can lay a foundation other than that which is laid, which is Jesus Christ." This is the heart of the crisis. Both sides claim Christ as their foundation. Yet, they have built upon that foundation with different materials and blueprints. One side sees the inclusion of same-sex relationships as an expansion of the gospel of grace; the other sees it as a compromise with cultural currents that undermines the foundation itself. The Psalmist’s warning is stark: laboring to build a house—or a communion—without the Lord’s explicit architectural plan is ultimately vanity. A Call to Humble Orthodoxy This situation is a clarion call for the global Church. We are commanded to "contend for the faith" (Jude 1:3), and the GAFCON leaders believe they are doing just that, defending the faith against what they see as revisionism. However, the call to contend is always paired with a call to humility, recognizing that "now we see in a mirror dimly" (1 Corinthians 13:12). The way forward is not found in the triumph of one faction over another, but in a collective, desperate return to the foundation. It requires a fervent prayer for wisdom—not just for one's own "side" to prevail, but for the entire body to be conformed to the image of Christ, even through the painful fire of division. Pause and Reflect · On Foundation: Consider the difference between unity built on agreement and unity built on the Person of Christ. If your church's unity is tested, which foundation will hold? · On Contending: How can you "contend for the faith" in your own conversations without becoming contentious? How do we balance conviction with compassion? · On Humility: The leaders in Abuja are making a profound stand for biblical authority. How can you ensure that your own adherence to Scripture is marked by a teachable spirit and a deep reverence for the God of the text, rather than a rigid adherence to your own interpretation? A Prayer for the Divided Body Lord Jesus Christ, you are the Cornerstone, the only Foundation upon which your Church can stand. We bring before you the painful division within the Anglican family. We pray for the leaders gathered in Abuja, and for those preparing for the installation at Canterbury. Grant them wisdom that transcends human strategy. Where there is a genuine desire to uphold your truth, grant clarity and courage. Where there is pride or blindness, grant repentance and sight. We ask not for a superficial peace, but for a deep, costly unity forged by the Holy Spirit—a unity that can only be found when we all draw closer to You. Heal your broken Church, Lord, and help us all to build our lives, our churches, and our communions solely on You. Amen. Compiled By: Christian Church World News CCWN TV Presshouse Media Copyright ©️ 2026 CCWN TV Presshouse Media. All Rights Reserved.

So ever since becoming an Orthodox convert, I more and more realize how much Christianity has been sissied and become so easy to infiltrate our faith and allow other religions (i.e islam) where it has taken advantage of protestant Christianity and non denominations whom think that being a Christian is being peacful. Christ never was this sissy, this peacful man these protestants paint our Lord to be, but He was a fighter. He rebuked even the Pharisees and Saducees and "fought" with them. Orthodoxy has history, has Saints and martyrs, filled with the Holy Spirit and then you have these protestants removing the organism that is the Church and the people who fought for it. In Albania you have these fake christians not knowing the glory of Christ and accepting false ideologies and to strip away the sacrifice thay is Christ. I am angry. I am sad. I am disappointed, in these people whom call themselves Christians and don't fight for Christ. Those are not Christians whom are scared to go out in the street and walk proud and proclaim the name of Christ everywhere they go. Removing traditions and removing the practices of the Church (i.e Prayer rope, praying without ceasing, hymns/psalms etc) PROPER WORSHIP. I encourage you all to go to your Orthodox Church and partake in a mass, talk to a priest or a deacon, ask. See how God is glorified, and understanding how insignificant we are before God. and every celebration that we do, every Saint we ask for intercession is all to the glorification of Christ. Please stop adding your interpretation on Christ because that is simply pride. You claiming to know God better than the very Church with 2000 years of history by the Apostles whom Christ entrusted to spread the Gospel and the good news, all these things we do come from Christ because those practices HELP US REMEMBER CHRIST AND KNOW THAY HE IS ALWAYS WITH US. God bless, peace of Christ be upon you all and; Lord Jesus Christ, Son of God, have mercy on me a sinner. ☦️❤️

LEO’S MOVE Faithful to the Pope, not to the spirit of the world. Leo XIV appoints Archbishop Hubertus van Megen as apostolic nuncio among Germany’s progressive bishops. 🔴READ MORE👇 https://www.uccronline.it/eng/2026/04/10/germany-the-pope-appoints-a-guardian-of-orthodoxy/