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A surprising defender of this view of truth is Dr. Philips goes on to explain this view. How are Christians, who believe that the Bible is the inspired, infallible, and inerrant Word of God to respond to such teachings? What does the Scripture say about truth? Jesus gives a very simple answer to that question recorded in his high priestly prayer in John No, Christ said none of these. Therefore, if we are to be Biblically precise in this matter, Christians must affirm that truth is the Word of God which reveals the Gospel of Jesus Christ.

The Scripture also claims that knowledge of that objective, absolute truth is also an objective knowledge. Luke wanted his readers to have assurance that the things they were taught concerning Christ were not just a subjective knowledge of experience, but an objective knowledge verifiable with evidence and rational thought.

In that chapter Paul not only affirms the historicity of the resurrection, he establishes that the Gospel message is not a potential event or an ethical command. Paul then proceeds to testify to the reality of the resurrection as both a verifiable historical event and one that can be objectively known through the testimony of witnesses, of which, according to Paul, the resurrection has plenty!

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Further, Peter, who had the experience of witnessing the transfiguration of the Lord Jesus Christ, wrote,. For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of His majesty. For he received from God the Father honor and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased.

And this voice which came from heaven we heard, when we were with him in the holy mount. We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts …. So then we must conclude that the Scripture maintains that knowledge of the Gospel is objective and not rooted in subjective experience or personal impressions, but in the propositional Word of God. No doubt, the question will arise, what makes that knowledge objective?

The answer is rather simple.

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Our knowledge of the Gospel is objective because we have the Words of God, breathed out by the Holy Spirit, and preserved in the 66 books of the Old and New Testaments. Romans declare that saving faith will verbally confess the teaching of the Gospel. Therefore, such a confession of faith must be rooted in language and therefore, propositional, rational, and according to the Scripture. One of the best statements of this propositional confession is found in 1 John The apostle commands his readers to test the spirits.

John gives to us a very clear and objective way by which we as believers are to test the spirits. Any person who confesses that Christ is God come in the flesh is from God, and any other confession is contrary to sound doctrine.

Consider the nature of that confession: It is a statement of belief in the truth revealed in the Bible. How then do we test the spirits? We do so by comparing everything thing we hear with the divine declarations of Holy Scripture. Perhaps the best defense of a propositional confession of faith comes from the very mouth of the Lord Jesus himself. Through serious hermeneutical abuse, the Church of Rome has gotten a lot mileage out of this verse by claiming that Jesus made Peter the first pope at this point, and established papal authority.

Nothing could be further from the truth. A careful examination of the Greek will reveal a precision not found in English. In Greek, gender is very important in determining word usage. In this passage, Christ uses the Greek word, Petros, twice. The first reference is in the masculine gender, and is obviously a reference to Peter as it is his very name. A key interpretative question is to what does Christ refer in the second use of the word Petros , since he employs a different gender. Again, obviously, it cannot be a reference to Peter, or else why would Christ have used the feminine gender?

Therefore, on that basis, Peter cannot be the first pope. But a more important issue arises from the text.

Why did Jesus use a different gender in referring to a Petra upon which the church would be built? Here is where context is absolutely essential in determining the use and precise meaning of the word.

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Remember that Christ is seeking to elicit a confession from his disciples concerning his deity and his Messianic ministry. And Peter, as the spokesman for the disciples, affirms that Jesus Christ is the Messiah. Was it Peter that was significant in this case? What did Peter confess? He confessed the same standard by which John told his readers to test the spirits—a verbal, rational statement concerning the objective truth about the Person and Messianic work of Jesus Christ.

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Thus, even from the mouth of Jesus, the church is built upon a proposition concerning the Person and Work of Jesus Christ as the Messiah, the chosen one of God to redeem his people from their sins. And if one thing becomes immediately clear regarding the foundation documents of TGC, it is this: these men do not subscribe to the historical, orthodox, and Biblical declarations regarding the Bible as the inspired, infallible, and inerrant Word of God.

If truth is not absolute, and the knowledge of truth is subjective, then surely Christianity cannot be dogmatic about making absolute claims; rather, it must be willing to accommodate other views and interpretations of God, man, sin, salvation, truth, and knowledge. And this type of accommodation is exactly what is found in the foundation documents. The first indication of their low view of Scripture is their justification for the arrangement of doctrines in their Confessional Statement.

The CS begins by affirming the character of God in Paragraph 1. Paragraph 2 concerning the Scripture follows and is brief and vaguely worded. Carson and Keller defend this arrangement of the priority of the doctrine of God over the doctrine of Scripture in TGC booklet they co-authored titled Gospel-Centered Ministry.

They falsely claim that systematic theology was an unfortunate byproduct of Protestants who were overly influenced by Enlightenment thinking.

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But this reversed emphasis is only the beginning of their low view of Scripture. Paragraph two of the CS continues to display their low view of Scripture. The distinction may appear minor, but it is highly troubling nonetheless. Are we to make a distinction between the divine words and the human words? If that is the case, then are we to make a distinction between human language and divine language? What then, is the Bible filled with both human words and divine words? What is the difference between human words and divine words?

How do we know which words are human and which are divine? But none of those questions are the real problem with this phrase.

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We affirm that truth is conveyed by Scripture. We believe that Scripture is pervasively propositional , and that all statements of Scripture are completely true and authoritative. But the truth of Scripture cannot be exhausted in a series of propositions. Emphasis added. Here we find their theory of a subjective knowledge of truth which we examined above applied to the doctrine of Scripture.

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This subjective truth they claim to believe, which corresponds to a vague undefined, but objective reality even that concept itself is irrational , is conveyed by Scripture. The verb conveyed is the fundamental problem with this statement. Therefore, a distinction is being made between truth whatever that may be , and the Scripture. As problematic as this statement is, the paragraph goes on to develop a completely irrational and un-Biblical view of Scripture. Truth is a property of propositions, and cannot be communicated any other way.

In fact, it has only been in the last several decades as postmodernism has redefined the very meaning of language into a subjective cesspool of pure irrational nonsense that this definition has been rejected. In short, if we have lost the objective meaning of language, how then can any person engage in an intelligent and rational discussion about God, man, sin, Jesus Christ, and salvation, and most importantly, the Scriptures?

Thus from the very mouth of Jesus Christ himself, we see that the Scripture is propositional.