With the Enlightenment’s shift in thinking, we became much more individualistic. This shift has had some positive consequences but quite a few negative results, at both work and church. Last week I discussed one way the church attempts to respond to the loneliness and lack of community experienced by many in local congregations, and some ways we can do better. This week I’ll outline a second problem many small groups face, and the following week I will suggest some solutions.
Tag: Special Revelation
In this final post of the series, I’ll outline a third and final objection raised as an internal conceptual problem for Arminianism. If valid, it is an important problem faced by Arminian soteriology (doctrine of salvation). After offering three responses, I’ll summarize all five points of the argument in favor of the Arminian understanding of predestination and free will which I’ve covered in these 19 posts.
So far we’ve explored three external conceptual problems for the soft determinist/Calvinist view of freedom, and, thus the Calvinist view of election. Yet there are still two more external conceptual problems we must consider before drawing a final conclusion.
There are not only bad arguments against inerrancy; there are equally bad arguments for inerrancy. Today I look at three often-heard arguments in favor of inerrancy that I don’t think are good ones. I conclude by suggesting one argument I take to be adequate, and then outline what I take to be an even better argument in support of God’s Word being without error.
It is fashionable these days to argue against inerrancy, even given the nuances and caveats I discussed in my last two articles. There are three reasons I hear most often from those who reject inerrancy. This week I’ll discuss and evaluate each of these arguments, and show why I think they fail.
I recently heard a pastor share why he changed his mind on a current cultural issue. At root was a change in his thinking on the nature of the Bible. He used to believe it was God’s revealed Word, without error. He had come to reject this view, and so had changed his mind on a number of other issues. Is he right to do so, and should we also? How can we know what the Bible really is?
What is the Bible? Is it God’s revelation of His mind, without error? Does it contain God’s revelation, mixed with errors due to its human authors? Is it the musings of God’s people as they try to understand their experience of God within their cultural contexts? Is it a book written by human authors, through which God graciously chooses to meet us as we read it? These (and more) answers have been given to this critically important question.
In my last post I said leaders make decisions, and all decisions that affect others are moral decisions. Therefore in order to lead effectively we must understand the correct and incorrect ways of approaching these moral decisions. The good news is there are only three overall approaches—two beneficial and one harmful, in my opinion.