Assurance of Salvation

Jeff Weddle has some helpful thoughts on the assurance of salvation here. I tend to use the designation eternal security for what Weddle calls objective proof and assurance as what he calls subjective proof. But his general conclusions are spot on.

Free Logos Book for June: Salvation Belongs to the Lord: An Introduction to Systematic Theology

The free Logos Book of the Month for June is Salvation Belongs to the Lord: An Introduction to Systematic Theology by John Frame. You can also purchase Justification by Grace through Faith: Finding Freedom from Legalism, Lawlessness, Pride, and Despair for $1.99 or enter to win the entire eleven-volume Explorations in Biblical Theological Systems. For all these offers you can go to the Logos' Free Book of Month page here.

Free eBook from the John 3:16 conference

  
You can download a free eBook from the 2013 John 3:16 Conference in either ePub or PDF format here. The conference was held on March 21-22, 2013 at North Metro Baptist Church in Lawrenceville, Georgia. The following papers were presented and part of the eBook. 

“For Whose Sins Did Jesus Die?” by Jerry Vines
“Who is Guilty of Adam’s Sin?” by Adam Harwood
“Does Regeneration Precede Faith?” by David L. Allen
“What Were the Early SBC Leaders’ View of Salvation?” by Emir Caner
“Who Are the Elect?” by Eric Hankins “Is the Sinners’ Prayer Biblical?” by Steve Gaines

Christian Exclusivity

  
This is an interesting infographic from Lifeway Research. You can read the accompanying article here.

 

Salvation in Hebrews

Marie Isaacs makes the following interesting observation concerning salvation in Hebrews:

"One of the striking features of Hebrews is that more often than not its author describes salvation in terms of place rather than time. Thus, the consummation of God's purposes, which in Jewish and New Testament tradition alike is predominantly expressed temporally as the age in which God's kingdom will be established, is depicted here spatially as a place: the promised land (3.7–4.11); the shrine's inner sanctum (6.2–10.18); and Mount Zion (12.18–24) – each location becoming a symbol of that most sacred of all space, heaven." 

Marie E. Isaacs, "Hebrews," in Early Christian Thought in its Jewish Context, ed. John Barclay and John Sweet (Cambridge: Cambridge University Press, 1996), 146.
 

Nijay Gupta's Interview with Brenda Colijn

   
See Nijay Gupta's interview with Brenda Colijn concerning her book Images of Salvation in the New Testament (IVP, 2010).
  

God and the Law in Acts

“God is the Author of the law. It was received by the Jews in ordinances—given by angels (7:53). Saul of Tarsus was trained in fine detail in the law-and had a zeal for God (22:3). The law is to be believed (24:14; cf. 26:27). Critics of Stephen said that he made blasphemous statements against Moses and against God, incessantly speaking against the law (6:11, 13–14). It was venerated and not to be changed. Paul denied that he had sinned against the law in any way (25:8). Its divine origin obviously gave it a preeminence.”

Ronald Ward, The Pattern of Our Salvation (Waco, TX: Word, 1978), 359.

Sociological Dimensions of the Gospel

John Amtstutz, "Beyond Pentecost: A Study of Some Sociological Dimensions of New Testament Church Growth from the Book of Acts," in Essays on Apostolic Themes: Studies in Honor of Howard M. Ervin, ed. Paul Elbert (Peabody, MA: Hendrickson, 1985), 219-20, states that,

"Paul, the apostle of Gentile freedom, saw the issues [related to the gospel] most clearly. They were first and foremost theological. The basis of salvation is faith in the grace of God, not faith in the works of men. But Paul also wisely saw that the issues were sociological as well. Because the basis of salvation was divine grace, not human works, men of all nations could receive salvation as a gift without denying their cultural identity. They could "remain in the state in which they were called" (1 Cor 7:17–24). Paul's ‘theology of calling’ affirmed the validity of cultural diversity among believers. ‘Against the assimilationist pressures of the Judaizers, Paul argued in favor of (cultural) pluralism. Against the cries for Christian (cultural) uniformity Paul raised the banner of Christian liberty.’[1] Paul kept the offense of the gospel where it belonged, in the cross not the culture (1 Cor 1:18–25). Unity in the body of Christ did not require destruction of cultural differences. Rather, it meant the transcending of such differences so that Jews and Gentiles loved one another, not looked like one another. The gospel invited men to move from one kingdom to another, not one culture to another (Col 1:13). Thus Jews remained Jewish and Gentiles remained Gentile, but all were one in Christ, not culture. Is it any wonder, then, that after the decision of the Jerusalem conference the number of Gentiles entering the household of faith greatly increased (Acts 16:20)? Although the door into the household of faith was low, low enough to require all men to bow in humble repentance and faith in God's gift, it was wide enough that men of any nation could enter without losing their diversity in our world, the truly Pentecostal Church will be led of the Spirit to discover modern ways to implement Paul's theology of calling, that disciples may be made of all nations without forcing people to deny their culture to become western or American Christians."

[1] C. Peter Wagner, Our Kind of People: The Ethical Dimensions of Church Growth in America (Nashville: John Knox, 1979), 128.

Willimon on Conversions in Luke-Acts

"Conversions in Luke-Acts are stories about beginnings–the beginning of a new chapter in the life of the church, the initiation of a new mission, as well as the beginning of a new life for the individual person. Conversion is the beginning of the Christian journey, not its final destination. Moreover, conversions in Acts are stories about vocation–someone is being called for some godly work. Conversion is not for the smug individual possession of the convert, but rather for the ongoing thrust of the gospel. Finally, conversions in Acts are stories about the gifts of God–God is the chief actor in all Lukan accounts of conversation. Even the smallest details are attributed to the working of God. Conversion is not the result of a skillful leadership by the community or even the persuasive preaching or biblical interpretation. In many accounts, such as those of Philip’s work with the Ethiopian, the mysterious hand of God directs everything. In other stories, such as the story of Peter and Cornelius, the church must be dragged kicking and screaming into the movements of God. Manipulation, strategic planning, calculating efforts by the community aimed at church growth are utterly absent. Even our much beloved modern notions of ‘free will’ and personal choice and decisions appear to play little role in converserion in Acts. Conversion is a surprising, unexpected act of divine grace. 'By his great mercy we have been born anew to the living hope...' (1 Peter 1:3b; author's itals.)"

William H. Willimon, Acts, Interpretation (Alanta: John Knox, 1988), 103–4

Free Will

Andy Naselli has written a very good discussion on the topic of free will. Read it here.

Four Reasons Not to Give a Altar Call

Larry Moyer has written a thought-provoking piece on altar calls, whether one believes in using them or not. Check it out here.

Conversion Stories in Acts

Something to think about.

For Luke, stories of conversion are stories about beginnings—the beginning of Jerusalem community, the beginning of the church in Samaria and beyond, the beginning of triumph over the church’s enemies. Conversion also begins the response of an individual to a calling (9:15–16) and the response of a community to its calling (11:1–18). Conversion can only be described as part of the Lukan garment.

Beverly Roberts Gaventa, From Darkness to Light: Aspects of Conversion in the New Testament (Philadelphia: Fortress, 1986), 125.

Gaventa on Paul’s Conversion

Though I cannot endorse all aspects of Beverly Gaventa’s From Darkness to Light, I think that the following summary concerning Paul’s conversion in Acts is helpful.

“Although Paul is not a paradigmatic convert, there are certain assumptions operative in Luke’s narrative that are important to not: (1) Paul’s conversion results from divine initiative; (2) conversion is not an end to itself but a means to growth of the gospel; (3) the narratives we have examined treat and individual conversion in order to savor the experience but always in order to witness.”

Beverly Roberts Gaventa, From Darkness to Light: Aspects of Conversion in the New Testament (Philadelphia: Fortress, 1986), 92.

Salvation in Acts

Two choice quotes from I. Howard Marshall

"It is our thesis that the idea of salvation supplies the key to the theology of Luke. Not salvation-history but salvation itself is the theme which occupied the mind of Luke in both parts of his work."

"Our claim is not that salvation is a feature unique to Lucan theology in comparison with the rest of the New Testament, but that it is the central motif in Lucan theology."

I. Howard Marshall, Luke Historian and Theologian (Downers Grove: InterVarsity, 1988), 92, 93.

The Age of Accountability

Alan Bandy has a nice post on the doctrine called the age of accountability which is related to when children become spiritually accountable to God. Read it here.

The Destiny of Those Who Die in Infancy?

Myron Houghton has an interesting post asking and answering the question concerning the destiny of those who die in infancy. In sum, Houghton notes:

The Major Views:

• Infants who die in infancy unbaptized do not go to heaven
• Infants who die in infancy unbaptized may or may not go to heaven
• Infants who die in infancy are damned
• Infants who die in infancy are saved and with Christ in heaven

The Major Reasons for Believing that Infants Who Die in Infancy Go to Heaven:

• The Death and Resurrection of Christ
• The Nature and Place of Saving Faith
• God’s Special Interest in Infants & Young Children
• David’s Statement Upon the Death of His Week-Old Child
• The Nature of the Great White Throne Judgment
• Hell, the Punishment for Refusal to Believe
• Divine Election
• One Purpose for Hell

Read the entire post here.

Perseverance and Hebrews 5:11-6:12

Mike Bird takes on the topic of perseverance and Hebrews 5:11-6:12. It is an interesting post, although I would take a bit of a different interpretation. Read Bird's post here.

Think-so, Hope-so, or know-so Christian?

According to William Booth,

We believe in salvation here and now. There are think-so Christians, and there are hope-so Christians, and there are know-so Christians. My brethren, if you have salvation, you are sure of it.

Our work is salvations. We believe in salvation and we have salvation. We are not mere sentimentalists or theory people. We publish what we have heard and seen and handled and experienced in the world of life and the power of God We aim at salvation. We hold our hope. Soul-saving is our vocation, the great vision. Halt, stand still and fully comprehend your calling, You are to be a worker together with God for the salvation of your fellow men. What is the business of your life? Not merely to save your soul and make yourself ready for paradise.

No, you are to be a redeemer, a savior, a copy of Jesus Christ Himself. So consecrate every awakened power to the great end of saving men. Rescue the perishing. They are all around you, everywhere, crowds upon crowds, multitudes. Be skillful. Improve yourself. Study your business. Be self-sacrificing. Remember the master. What you lose for his sake, you shall find again. Stick to it. Having put your hand to the salvation plough, don’t look behind you.

Why We Believe Children Who Die Go to Heaven

Albert Mohler and Daniel Akin have posted on "Why We Believe Children Who Die Go to Heaven." You can read it here.

Cal Thomas: Do They Think Jesus Was a Liar?

By Cal Thomas
Syndicated Columnist/FOX News Contributor

I am shocked and appalled over a newly published survey by the Pew Forum on Religion & Public Life. It finds most Americans believe there are many ways to salvation besides their own faith. Most disturbing of all is the majority of self-identified evangelical Christians who believe this.

Apparently they must think Jesus was a liar, or mistaken, when he said: “I am the way, the truth and the life; no man comes to the Father but by me.” Look it up.

This theological ignorance is a product of several things. It is surely a product of biblical illiteracy by people who don’t read, or selectively read scripture. It is also fallout from the political correctness vice that says you are intolerant if you believe anything to be true, because people who have another truth, or no truth, might feel bad and experience rejection.

If they feel rejection now, wait until they hear “away from me, I never knew you.”

Tolerance is a good thing. People should tolerate and respect people of different faiths, or no faith. But watering down your own set of professed doctrines in order to appeal to the lowest spiritual common denominator is akin to Peter denying Christ three times.

If there are many paths to heaven, Jesus suffered and died for nothing. He could have stayed in heaven, sent down a book of sayings and avoided crucifixion. Orthodox Christians have always believed – and their Bible teaches them — there is only one path to heaven and it is through Jesus Christ and him alone. One can believe whatever one wishes, but you can’t be considered a Christian without believing in this fundamental doctrine.

Christian churches have a lot of work to do in addressing biblical illiteracy, ignorance and, yes, heresy, in their midst. They might want to pay more attention to fixing what’s gone wrong among their members before expending too much energy on politics and politicians.