John Macarthur's False Gospel is no gospel at all Part 1

"First, Scripture teaches that the gospel calls sinners to faith joined in oneness with repentance (Acts 2:38; 17:30; 20:21; 2 Pet. 3:9). Repentance is a turning from sin (Acts 3:19; Luke 24:47) that consists not of a human work but of a divinely bestowed grace (Acts 11:18; 2 Tim. 2:25). It is a change of heart, but genuine repentance will effect a change of behavior as well (Luke 3:8; Acts 26:18-20). In contrast, easy-believism teaches that repentance is simply a synonym for faith and that no turning from sin is required for salvation."



John Macarthur is right about one thing that faith and repentance are basically the same acts. To repent is to believe. However, repentance from sin does not entail a change life-style from sin. John Macarthur verses do not say anything at all about repentance being something that entails our work. Repentance is just a change of mind about the Gospel of Christ Jesus where sinners who once hated the truth now believe the truth. Macarthur wrongly thinks by saying repentance, the way he understands it, 'is not a human work but a divinely bestowed grace' that this keeps his gospel from being false. No where does Luke 3:8 say that repentance is other than a change of mind. What is the fruit of repentance if it is only a change of mind? It is believing right doctrine. John Macarthur's last sentence is just begging the question and is just fillers; for none of the verses he quotes even remotely agrees with his point.

"Second, Scripture teaches that salvation is all God's work. Those who believe are saved utterly apart from any effort on their own (Titus 3:5). Even faith is a gift of God, not a work of man (Eph. 2:1-5,8). Real faith therefore cannot be defective or short-lived but endures forever (Phil. 1:6; cf. Heb. 11). In contrast, easy-believism teaches that faith might not last and that a true Christian can completely cease believing."

This is perhaps just besides the point. Yes salvation is wholly God's work alone. However, this does not mean that I believe that Macarthur is correct on the Lordship salvation heresy. Macarthur simply assumes that Faith is more than assent (he does not even prove his assumption either). I have not said that a Christian can lose his salvation. Of course a Christian can for a time be subjected to his or her own sin. However, this does not mean that faith is not intellectual assent to the Gospel proposition. Of course, I am not an Arminian and once you are saved you are eternally secured no matter what you do.

"Third, Scripture teaches that the object of faith is Christ Himself, not a creed or a promise (John 3:16). Faith therefore involves personal commitment to Christ (2 Cor. 5:15). In other words, all true believers follow Jesus (John 10:27-28). In contrast, easy-believism teaches that saving faith is simply being convinced or giving credence to the truth of the gospel and does not include a personal commitment to the person of Christ."

This makes absolutely no sense. Faith is grounded in Christ Himself? Has Macarthur actually seen Christ and heard directly from Christ? How does Macarthur know who Christ is? Even Geerhardus Vos whom I quoted in another post would disagree. You cannot distinguish between the person of Christ from the words he has spoken. Even if Faith is assent to the Gospel propositions (which it is) does not mean that it is any less personal than if we were to agree with Macarthur on this issue (which we do not).

http://www.gty.org/Resources/Articles/A114

We are regenerated to believe the Gospel truth of Christ Jesus alone

Regeneration is not simply that the Spirit changes people's minds in repentance and faith; or else anytime a person changes his mind about something it would be an act of the Spirit in regeneration. Regeneration is the new spiritual life in which sinners once dead who once hated the truth now with a change mind assent or accept the truth. How do we know that one is regenerated? It is that they now believe the truth of the gospel of Jesus Christ.

Pursuing holiness means pursue it in Christ.

"Follow peace with all men, and holiness, without which no man shall see the Lord: 15Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; 16Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. 17For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears." - Hebrews 12



"The second thing to be pursued is 'holiness'. The Greek word uses here is sometimes translated 'sanctification', and many consider it refers to 'progressive sanctification'. Thus Kistemaker comments, 'The word in the original Greek refers to the sanctifying process that occurs in the life of the believer . . . the believer . . . becomes more and more like Christ.'
However, we need to be cautious here. Of the five cases where this word is translated 'sanctification' in the New Testament (AV), most refer unambiguously to 'positional sanctification' -- the believer's standing as one 'set apart' in Christ (for example, 1 Cor. 1:30; 2 Thess. 2:13; 1 Peter 1:2). Furthermore, if 'progressive sanctification' is intended here, salvation itself (seeing the Lord) becomes dependent on such sanctification. What, then, of those who repent on their deathbeds and have no opportunity to 'progress' in sanctification? And how far beyond justification by faith must we progress before we are qualified to 'see the Lord'? A theological quagmire confronts us!
The context, therefore, seems to rule out 'progressive sanctification' as an explanation of this exhortation - as other commentators have recognized. Lane declares, 'In Hebrews human endeavor is never the subject of sanctification. Christ alone is the one who consecrates others to God through his sacrificial death. Holiness is . . . the objective gift of Christ achieved through his sacrificial death on the cross (10:29; 13:12).'
Where does this leave us? It means that the injunctions to 'pursue peace' and to 'pursue holiness' are emphasizing the same need -- to strive to lay hold upon the gift of God, the pure promise of grace in Jesus Christ. He alone is our peace, our sanctification, our holiness, and we are 'complete in him' (Col. 2:10). To seek these things outside of him -- in ceremonies, in shadows, in law-keeping, or anywhere under the old covenant -- is to turn aside from the race that is set before us, to depart from the Highway of Holiness." - Edgar Andrews, A Glorious High Throne

In defense of the Supralapsarian position

"Thus it seems to me that the best way to decide upon the order of the decrees is to construe logical order as teleological. God has seen the end from the beginning; he has ordained the temporally prior parts to produce the intended result. If, now, the order of history is the reverse of the order of planning, we get a supralapsarian view which, if 'quite different from that which is commonly discussed in Reformed circles,' as Nicole says, is nonetheless much more consistent and intelligible.
Although my critic acknowledges 'the lucid simplicity of the principle advocated,' he apparently believes that three objections are unanswerable.
The first objection is that 'supralapsarianism does not have a real object for its first and most important decree.' Similarly Charles Hodge (Systematic Theology, II, 318) writes, 'Of a Non Ens, as Turretin says, nothing can be determined.' This assumes a theory of reality that needs some explanation. Nicole says that 'the decree of creation is the indispensable prerequisite for viewing any creature as real. 'There is some plausibility for connecting creation creation itself with the reality of creatures, but I am not sure that a decree of creation without its execution gives a reality sufficient to overthrow God's purpose, plan, and intention.
If, however, one does not want to decide this point on the spur of the moment, its execution gives the kind of reality that would satisfy the writers mentioned. For if it is true that 'Of a Non Ens nothing can be determined,' then a determination to create is impossible, just as impossible as a determination to glorify. In other words, if the decree to create is put first on these grounds, the yet to be created object could be viewed neither as righteous nor as sinful, nor even as a man, for nothing can be determined of what is yet a Non Ens. This line of argument seems to make it impossible for God to have a purpose, plan, or intention. For, if the decree of election, put first, cannot envisage a created reality, similarly a decree to create cannot envisage a redeemed sinner. Thus God would decree to create without plan or intention. He would not see the end from the beginning, but only from three steps after the beginning.
Hodge, in fact, makes a sort of denial that God plans all events in view of his final end. He says, 'Creation in the Bible is never represented as a means of executing the purpose of election and reprobation.' If this were so, then either creation has no purpose at all, or God's purposes are not completely integrated - that is, creation may have some purpose, but whatever it is, it is not related to the final consummation. It seems to me that the Biblical descriptions of God, his omniscience and omnipotence, imply a complete teleology, without any disconnectedness or rupture. Hodge himself admits this on page 320. Indeed he states it emphatically. But he fails to see how God's 'one comprehensive purpose' ruins his argument against supralapsarianism." - Gordon H. Clark, Reply to Roger Nicole

Legalist are in fact Antinomians

"No man exercises evangelical repentance even in the smallest degree but he who repents of this diabolical enmity and opposition of his heart to 'the glory of God in the face of Jesus Christ.' And none has ever begun to mortify the members of the body of sin in his heart except he who is mortifying this self-righteous temper. Unbelief and a legal spirit, are the very soul or life of the body of sin. From 1 Corinthians 15:56, Mr. Ralph Erskine infers, 'The dangerous influences of legal doctrine tends to keep sinners under the law; for thus they are under the power of sin. The text says, 'The strength of sin is the law.' The legal strain, under covert of zeal for the law, has a native tendency to mar true holiness and all acceptable obedience to the law; insomuch that the greatest legalist is the greatest antinomian, or enemy to the law.' Unless the mortification of sin, therefore, begins in them, it cannot penetrate the whole body of sin." - John Colquhoun, A Treatise on the Law and the Gospel


That is right an antinomian is not only one who believes that the believer is not to obey the law as a rule of life in Christ but is one who believes that the law does not condemn and so he can live by its commands as a covenant of works without penalty.

For consolation one must learn the Law and Gospel distinction

"None can successfully minister true consolation to a discouraged and disconsolate believer without teaching him to distinguish, in his own case, between the law and the gospel. If the exercised Christian cannot distinguish aright between them, the consequence will be that he will often hang in anxious suspense between hope and fear." - John Colquhoun, A Treatise on the Law and the Gospel

Geerhardus Vos

"As a matter of fact, Jesus does not represent Himself anywhere as being by his human earthly activity the exhaustive expounder of truth. Much rather He is the great fact to be expounded. And He has nowhere isolated Himself from HIs interpreters, but on the contrary identified them with Himself, both as to absoluteness of authority and adequacy of knowledge imparted [Luke 24:44; John 16:12-15]. And through the promise and gift of the Spirit He has made the identity real. The Spirit takes of the things of Christ and shows them unto the recipients." - Geerhardus Vos

I do not agree with Vos here. He seems to separate faith in what Christ said from Christ himself.

Herman Hoeksema on the covenant of works

If eternal life and glory could have been attained in the first man Adam, would God have chosen the long and deep way through the death of his Son? He would not. The fact is that it was quite impossible for Adam to attain to the heavenly level of immortal life. Immortality and heavenly glory are in Christ Jesus alone. Outside of the Son of God come in the flesh, they were never attainable. We cannot accept the theory of the covenant of works, but must condemn it as unscriptural." - Herman Hoeksema in Reformed Dogmatics


Hopefully Hoeksema did not really deny the covenant of works for if he had then that would confuse law and gospel.

God is sufficient in and of Himself

"God is a knowing God. He is not a cold, abstract power, but he is the absolute, perfectly self conscious, infinite being, who is in himself the implication of all perfections. When we say that he is a knowing God, we mean that he is the self-sufficient one even in his knowledge. He has no need of anyone, of any being outside of himself, to be a knowing God. He is not in need of an object of knowledge outside of his own infinite fullness. In himself he is subject and object of all knowledge. he is the perfect subject as well as the infinitely perfect object of his own knowledge. When we say that God is the principle of all knowledge of God, we mean thereby that in the deepest sense he is also the principle of all knowledge of him that is found in the creature." - Herman Hoeksema in Reformed Dogmatics

Salvation is by grace alone

"Our subject is, of course, rich in meaning and presents several aspects. To say that we are saved by e expresses the truth that salvation is of the Lord. This should be emphasized from the outset. For gace is of God, and God is free and sovereign. To be saved by grace, then, means that grace is the only source, the sole explanation, the ultimate reason and ground of our salvation, the efficient cause of all that is implied in the work of our redemption and deliverance from sin and death. We are saved by grace only, without the work or cooperation of man, or we are not saved by grace at all. hence, one who would speak of salvation by grace, must understand that he is speaking of a divine work throughout." Herman Hoeksema in Wonder of Grace

Though Hoeksema is great on some things, I do not necessarily think he is the clearest theologian. Yes I do like some of the things I have read from him. He is not necessarily clear or concise. One might read Gordon H. Clark.

Pink on the distinguishing mark of the Christian

"'But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his' (Rom. 8:9). The possession of the Holy Spirit is the distinguishing mark of a Christian, for to be without the Spirit is proof positive that we are out of Christ - 'none of his' : fearful words! And, my reader, if we are not Christ's, whose are we? The answer must be, The devil's, for there is no third possessor of me...n. In the past, all of us were subjects of the kingdom of darkness, the slaves of Satan, the heirs of wrath; and the great questions which each one of us needs to accurately answer are, Have I been taken out of that terrible position? Have I been translated into the kingdom of God's dear Son, made an heir of God, and become indwelt by His Spirit?" A.W. Pink in The Holy Spirit


Pink kept it abstract if I might say.... though I do not agree with abstract theories nor do I think they exist. Pink sadly is not clear here.

Herman Hoeksema on salvation by works?

"salvation is much more than the mere escape from punishment and hell and a check on the bank of heaven that is to be cashed after death. It is a wonderwork of the Almighty, Who quickeneth the dead and calleth the things that are not as if they were. (Romans 4:17) It is a work in which God becomes revealed unto us in "the exceeding greatness of his power to usward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from th...e dead, and set him at his own right hand in heavenly places." (Ephesians 1:19, 20) It is a work no less divine, and even more glorious, than the work of creation. All that is required to make of the sinner, dead in sin, filled with enmity against God, cursing the Almighty and raising his rebellious fist in the face of the Lord of heaven and earth, walking in darkness and hating the light - to make of such a sinner a righteous and holy child of GOd, humbly asking what God wills that he shall do, filled with the love of God, and for ever singing His praises, and to place that sinner, thus redeemed and delivered, in living fellowship with the glorious company of all the redeemed and glorified sinners, so that they together constitute a church, a beautiful house of God, a holy temple in the Lord, to the praise of the glory of His grace in the beloved - all this belongs to the work, the mighty work of God that is called salvation!" - Herman Hoeksema in The Wonder of Grace

Abraham Kuyper's belief

"God Himself makes man religious by means of the sensus divinitatis, i.e., the sense of the Divine, which He causes to strike the chords on the harp of his soul. A sound of need interrupts the pure harmony of this divine melody, but only in consequence of sin. In its original form, in its natural condition, religion is exclusively a sentiment of admiration and adoration which elevates and unites, not a feeling of dependence which severs and depresses. Just as the anthem of the Seraphim around the throne is one uninterrupted cry of 'Holy, - Holy, - Holy!,' so also the religion of man upon this earth should consist in one echoing of God's glory, as our Creator and Inspirer. The starting-point of departure and the point of arrival, the fountain, from which the waters flow, and at the same time, the ocean into which they finally return. To be irreligious is to forsake the highest aim of our existence, and on the other hand to covet no other existence than for the sake of God, to long for nothing but for the will of God, and to be wholly absorbed in the glory of the name of the Lord, such is the pith and kernel of all true religion. 'Hallowed be thy Name. Thy kingdom come. Thy Will be done,' is the threefold petition, which gives utterance to all true religion. Our watchword must be, - 'seek first the kingdom of God,' and after that, think of your own need. First stands the confession of the absolute sovereignty of the Triune God; for of Him through Him, and unto Him are all things. And therefore our prayer remains the deepest expression of all religious life. This is the fundamental conception of religion as maintained by Calvinism, and hitherto, no one has ever found a higher conception." - Abraham Kuyper in Lectures on Calvinism

God speaks only truth

"From eternity to eternity, God expresses the entire fullness of his infinite mind and hears his own word. It is undoubtedly this truth that underlies the conception of the divine Wisdom in the Old Testament and the divine Word (Logos) in the New Testament. The Word which God addresses to himself from eternity to eternity is the Son, who is always 'with God' and essentially is God (John 1:1). Now it pleased God according to his eternal good pleasure to speak concerning himself outside of himself, to let his word proceed outside of himself (ad extra). It should be emphasized that this is not an act of necessity, but of sovereignty, of sovereign freedom, determined by his sovereign eternal counsel." - Herman Hoeksema in Reformed Dogmatics

Herman Hoeksema on Salvation and Faith

"The impression is often left by preachers who present the matter of faith as something that depends on the sinner's own will and choice, as if faith were a CONDITION unto salvation. God is willing to save us ON CONDITION that we believe. But there are no conditions to salvation. We are not saved through faith because faith is regarded as a good work, or because through faith we are able to do good works and obtain righteousness before God. For we are saved by grace; and if it is of works, it is no more of grace. It cannot even be said that faith is the hand whereby we take hold of salvation that is offered us. Salvation is not an offer, but a wonder work of God; and the sinner has no hand to accept it. But faith is the means, and that, too, God's means whereby we are implanted into Christ. It is the spiritual power whereby we cling to the God of our salvation in Jesus Christ our Lord, our righteousness and perfect redemption forever! By grace are ye save, not on condition of, nor because of, but THROUGH faith, and that not of yourselves, it is the gift of God." - Herman Hoeksema, The Wonder of Grace

Calvin vs. Luther starting point?

"Now I wish to be second to none in my praise of Luther's heroic initiative. In his heart, rather than in the heart of Calvin, was the bitter conflict fought which led to the world-historic breach. Luther can be interpreted without Calvin, but not Calvin without Luther. To a great extent Calvin entered upon the harvest of what the hero of Wittenberg had sown in the clearest insight into the reformatory principle, worked it out most fully, and applied it most broadly, history... points to the Thinker of Geneva and not to the Hero of Wittenberg. Luther as well as Calvin contended for a direct fellowship with God, but Luther took it up from its subjective, anthropological side, and not from its objective, cosmological side as Calvin did. Luther's starting-point was the special-soteriological principle of a justifying faith; while Calvin's extending far wider, lay in the general cosmological principle of the sovereignty of God. As a natural result of this, Luther also continued to consider the Church as the representative and authoritative 'teacher,' standing between God and the believer, while Calvin was the first to seek the Church in the believers themselves.” Abraham Kuyper – Lectures On Calvinism

Seems legit Faith is intellectual and assent

"Faith presupposes knowledge, because it needs a mental complex, person or thing, to be occupied about. Therefore, the whole modern idea of preaching Jesus, but preaching Him without a creed, is not only theologically, not merely Scripturally, but psychologically impossible in itself. In fact knowledge is so interwoven with faith that the questionises, whether it be sufficient to call it a prerequisite, and not rather an ingredient of faith." Geerhardus Vos, Biblical Theology

Before the foundations of the world God chose some men for salvation and some men for eternal destruction

"In the same way Calvinism has derived from its fundamental relation to God a peculiar interpretation of man's relation to man, and it is this only true relation which since the 16th century has ennobled social life. If Calvinism places our entire human life immediately before God, then it follows that all men or women, rich or poor, weak or strong, dull or talented, as creatures of God, and as lost sinners, have no claim whatsoever to lord over one another, and that we stand... as equals before God, and consequently equal as man to man. Hence we cannot recognize any distinction among men, save such as has been imposed by God Himself, in that He gave one authority over the other, or enriched one with more talents than the other, in order that the man of more talents should serve the man with less, and in him serve his God. Hence Calvinism condemns not merely all open slavery and systems of caste, but also all covert slavery of woman and of the poor; it is opposed to all hierarchy among men; it tolerates no aristocracy save such as it able, either in person or in family, by the grace of GOd, to exhibit superiority of character or talent, and to show that it does not claim this superiority for self-aggrandizement or ambitious price, but for the sake of spending it in the service of God. So Calvinism was bound to find its utterance in the democratic interpretation of life; to proclaim the liberty of nations; and not to rest until both politically and socially every man, simply because he is man, should be recognized, respected and dealt with as a creature created after the Divine likeness." - Abraham Kuyper, Lectures on Calvinism

God's love is free and uncaused.

As a man knows only his wife so the Lord God knows His saints. God is completely holy and soveriegn and self-sustaining and sufficient thereby His love is particular and uncaused and puts significance in the object of His love.

For the Believer his standing depends not on works but on the perfect rightouesness of Christ imputed

"The law which believers are under is the law of Christ, and of God in Christ, which has no promise of eternal life to them for their obedience to it. The promise of eternal life to the saints is the promise of  the covenant of grace or the gospel, and not of the law, as a rule of duty. Eternal life is promised to them not in consideration of their sincere obedience to the law as a rule of life, but on account of Christ's perfect obedience to it as a covenant of works received by faith and imputed by God. It is promised to them not as a reward of debt for their sincere obedience, but as 'the gift of God through Jesus Christ our Lord' (Romans 6:23). The righteousness of Jesus Christ imputed to them gives them a perfect title to life; they are already heirs of it, 'and joint heirs with Christ.' They have begun possession of it, and have the gracious promise of the gospel that they shall, in due time, attain the perfect and everlasting possession."

John Colquhoun, A Treatise on the Law and the Gospel

The law for believers does not condemn but is a rule of life

"The law as a rule of life to believers, especially in this view of it, is very different from the law as a covenant of works. The precept of the law as a covenant is 'Do and live,' but the command of the law as a rule is 'live and do'; the law of works says, 'Do or you shall be condemned to die,' but the law in the hand of Christ says, 'You are delivered from the condemnation; therefore do.' The command of the former is 'Do perfectly that you may have a right to eternal life,' but that of the latter is, 'You already have begun possession of eternal life, as well as the promise of the complete possession of it, therefore do in such a manner as to advance daily toward perfection.' By the former, a man is commanded to do in his own strength; but by the latter he is required to do in the strength that is in Christ Jesus. The Lord Jesus says to every believer, 'My grace is sufficient for you; My strength is made perfect in weakness; therefore do.' The commandments of the law, both as a covenant and as a rule, are materially, but are not formally, the same."

John Colquhoun, A Treatise on the Law and the Gospel

God's love for His people alone

Calvin, Sermons on Deuteronomy, Sermon, 28, 4:36-27, p., 167..
"It is true that Saint John says generally, that he loved the world. And why? For Jesus Christ offers himself generally to all men without exception to be their redeemer. It is said afterward in the covenant, that God loved the world when he sent his only son: but he loved us, us (I say) which have been taught by his Gospel, because he gathered us to him. And the faithful that are enlightened by the holy Ghost, have yet a third use of God's love, in that he reveals himself more familiarly to them, and seals up his fatherly adoption by his holy Spirit, and engraves it upon their hearts. Now then, let us in all cases learn to know this love of God, & when we be once come to it, let us go no further.

Thus we see three degrees of the love of God as shown us in our Lord Jesus Christ. The first is in respect of the redemption that was purchased in the person of him that gave himself to death for us, and became accursed to reconcile us to God his father. That is the first degree of love, which extends to all men, inasmuch as Jesus Christ reaches out his arms to call and allure all men both great and small, and to win them to him. But there is a special love for those to whom the gospel is preached: which is that God testifies unto them that he will make them partakers of that benefit that was purchased for them by the death and passion of his son.

And for as much as we be of that number, therefore are we are double bound already to our God: here are two bonds which hold us as it were straightened unto him. Now let us come to the third bond, which depends upon the third love that God shows us: which is, that he not only causes the gospel to be preached unto us, but also makes us to feel the power thereof, not doubting but that our sins are forgiven us for our Lord Jesus Christ's sake..."

Gordon H. Clark against C.S. Lewis

"Theories about Christ's death are not Christianity: they are explanations about how it works. Christians would not all agree as to how important those theories are. My own church - the Church of England - does not lay down any one of them as the right one. The Church of Rome goes a bit further. But I think they will all agree that the thing itself is infinitely more important than any explanations that theologians have produced. I think they would probably admit that no explanation will ever be quite adequate to the reality." - C.S. Lewis, Mere Christianity



"Some people think that Christ died for our sins as an example to us of courage or martyrdom. His death exerts a moral influence on us. In this sense Christ died for our sins. But preaching the death of Christ in this sense never saved anyone. Those who study the history of theology know that there was a Patristic theory explaining that Christ paid his ransom to the devil. Hugo Grotius expounded a governmental theory. The evangelist does not preach the Gospel unless he expounds the Scriptural theory.
No evangelist can preach the Atonement without relying on a theory. The word Atonement itself is the name of and the result of a theory. The word Satisfaction, used earlier, and unfortunately replaced by the word Atonement, is also the name of and the result of a theory. It is the name of the Scriptural theory. And unless this theory is preached, the Atonement the Satisfaction, the Gospel is not preached." - Gordon H. Clark, What is the Christian Life?


I must say that Clark did not write this necessarily against Lewis but in context wrote this against John Stott 

How does an Atheist figure out truth?

I like apologetics. I am not sure where this quote comes from or if he even said this: "I grew tired of religion sometime not long after birth," Malkovich said. "I believe in people, I believe in humans, I believe in a car, but I don't believe something I can't have absolutely no evidence of for millennia." - sometimes you just kind of have to laugh at the things Atheist say. By no means am I saying we can present forth 'evidences' or 'proofs' however we do have the Bible alone as the Word of God. The funny thing is that he says we "have absolutely no evidences for... " The question becomes by what standard? Certainly not by your senses or by any historic study. So by what standard does he the atheist prove even his ideas and thoughts? What does Pluto tell us about its creation?

The Spirit's personality

". . . The baptismal formula of Matthew 28:19: '. . . baptizing them into the name of the Father, and of the Son, and of the Holy Ghost.' If we wished to press the matter, we could point out that though the word name occurs only once, the grammatical construction indicates three names: not the name of Father, Son, and Spirit, but the name of the Father and [the name] of the Son, and [the name] of the Holy Ghost. The three of's indicates three names. If, however, grammar is no...t one's favorite subject, the major point is that the three names are in one category. If the Father is a person, and if the Son is a person, how could anything impersonal be the thrid member? No one with any intelligence would write, 'In the name of the Father, in the name of the Son, and in the name of the Father's power, influence, or mentality.'" - Gordon H. Clark, The Holy Spirit

Knowing truth in Scripture alone

"Now, I agree that science, botany, and especially physics, is constantly changing and can never reach fixed truth. But Scripture gives us fixed truth, and since God gave it to us, it seems improper to predict that we shall never understand it." - Gordon H. Clark, The Holy Spirit

Happy Easter

"All debts must be paid, and some person must pay them. Sinners are not saved because God decided to ignore their sins: Christ paid for the sins of his people, and he paid in full. Those who do not have Christ as their substitute, as their savior, those whose sins are not imputed to Christ and to whom Christ's righteousness is not imputed - they must pay their own debts forever. God is a God of holiness and justice, and he can no more set aside those attributes than he can lie. So Paul invokes the principles of substitution and imputation to allow Philemon to forgive Onesimus his debts." - John Robbins, Slavery and Christianity

The Bible alone as the Axiom

"Now, I agree that science, botany, and especially physics, is constantly changing and can never reach fixed truth. But Scripture gives us fixed truth, and since God gave it to us, it seems improper to predict that we shall never understand it." - Gordon H. Clark, The Holy Spirit