Many works on the subject of hamartiology explain sin’s origin and definition very effectively. There is much material explaining how man is born a sinner and why we sin according to our sin nature. However, very little is written on why the regenerate continue to sin... I submit that the regenerate no longer have a sin nature. The reason the regenerate are capable of sinning is free will. The reason the regenerate continue to sin is the combination of what is occasionally referred to in Scripture as the flesh and other external influences. With this thesis in mind, I will advance an argument explaining the biblical foundation for how and why the regenerate are able, and indeed do, continue to sin after they are saved.
In this paper the Pelagian conflict will be discussed. First will be an explanation of its rise and the motivation behind its conception. This will be followed by a brief explanation as to why Pelagianism was at odds with orthodoxy. Finally a brief explanation as to how the heresy was condemned will be outlined. Following these sections outlining the controversy itself there will be two sections that deal with the applications that studying the Pelagian conflict has in our modern Church today.
It has often been said that if you aim at nothing, you will hit it every time. This relatively cute cliché is really quite profound when one stops to consider its implications for ministry. Many churches operate with poor efficacy and focus because they lack biblical direction with regards to their commission, purpose, and function. The solution is a well developed biblical philosophy of ministry. If God is to bless the ministry of a given church, that church ought to build its philosophy of ministry on a foundation that is thoroughly biblical. This paper will be devoted to defending the biblical philosophy of ministry that the Church is divinely commissioned for the purposes of equipping the saints, presenting them complete in Christ, and entrusting the apostles’ teaching to faithful people.
This paper will seek to logically critic and evaluate the Documentary Hypothesis, expose its errors, and defend the traditional position of Mosaic authorship of the Pentateuch. To do this, first a brief overview of the history of the Documentary hypothesis will be presented. This will include some of its main developers and supporters. How was it developed, and what were the influences and contexts from which it emerged? Next, the main arguments and claims of the documentary hypothesis will be outlined and explained. Finally, those arguments will be refuted, and an apologetic defense of Mosaic authorship will be presented.
The thesis of this paper is that multi-ethnicity in the local church is indeed prescribed by scripture and therefore mandatory for modern churches. Though this paper will not be able to deal with the subject exhaustively, for such an undertaking would be more suited for a book, it will outline five arguments from scripture that taken together form a case for the requirement that local churches should strive to be multi-ethnic. The first argument is taken from Jesus’ prayer in John 17 and His call for unity within His Church. The second is that certain characteristics of the church in Antioch, as described in the book of Acts, are intended to be observed as patterns to follow, such as their intentional multi-ethnicity. The third argument comes from Ephesians 2:11-22 and Paul’s discussion of the inclusive unity and mystery of the Body of Christ. The fourth argument is the way Paul’s defense to the people while in the custody of the Roman Tribune in Acts 22:22 is abruptly ended by their response to his words. The fifth and final argument tentatively considers the possible application of the statement in Jesus’ model prayer, “Your will be done, on earth as it is in heaven” compared to what is revealed to be true of heaven elsewhere in Scripture.
This paper endeavors to show that the epistle of James is not only well organized but also follows an integrative motif explained by James early in the Epistle. The motif is found in Jam. 1:19, “This you know, my beloved brethren. But everyone must be quick to hear, slow to speak and slow to anger.” This passage is the interpretive road map to the rest of the epistle’s message and unified content.