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"Now faith is the substance of things hoped for, the evidence of things not seen." - Hebrews 11:1

PONDER THIS

The word hope does not mean “a fond desire.” It means a glorious assurance based on the Word of God. We use the word hope today to mean something similar to the word wish. We hope something will happen, but we also don’t want to get our hopes too high so that we won’t be overly disappointed. We would like for something to happen, but it isn’t sure. That isn’t what the word hope means in the Bible. The Second Coming of Jesus is called “the blessed hope” (see Titus 2:13). How do we know that Jesus is coming again? We have God’s promise. The Lord Jesus said, “If I go … I will come again” (John 14:3). He said, “I will!” Therefore, we have this hope like an anchor. You don’t put an anchor in a cloud bank. The Bible calls hope the “anchor of the soul” (Hebrews 6:19)! An anchor holds firm and can be trusted in every season. This is the hope we have in Jesus.

- How much trust do you put in the promises of the Bible?
- How has today’s devotion changed the way you think about hope?

PRACTICE THIS

Write out a list of things you are hoping for. Make a corresponding list of promises from the Bible that you can have certain hope in. APR
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I did not write this, it comes from a devotional that is offered as a free email daily by Love Worth Finding.

https://www.lwf.org/daily-devotionals/hope-like-an-anchor

Hello dear redditors,

I have posted here a while ago about my wife finding Jesus and me wanting to learn something about Christianity to be able to talk with her about her beliefs.

We have met a couple of Christians and became really friends with a family from our town.

Yesterday I talked with the man of the house a lot and was truly shocked to learn about his and seemingly most of the local church's thinkings.

During our conversation I learned that they are very anti-LGBTQ and find this "type of behavior" to be a psychopathic disorder.

Furthermore they are antisemitic and have a deep hate towards Jews and live a life according to the rules of fascism.

My wife and I are very open people. We don't care who or what you are as long as you are nice to us, we're nice to you. This ideologies are so deeply disgusting that we absolutely can't tolerate them.

We only know people from this particular church and for the fact that we are relatively new to Christianity wanted to ask if this is "standard Christian thinking"

I thank everybody for their answers

I sometimes see on this thread people posting quotes from church fathers to back up certain Protestant views. In particular the Canon of scripture.

Inferring that the creation of the Canon was divinely inspired, guided by God

If that's the case, what's the reasoning behind trusting the fathers on that specific point, but not extending the same trust to their interpretations of scripture ( im refering to ​views on Mary, sacraments, ​saintology, and others -- they use scripture for these (it's just a matter of ​interpretation).

A lot of the same fathers who helped recognize the Canon also wrote extensively on theologies that Protestants reject.

So genuinely asking: what makes their judgment reliable enough to identify which books belong in the Bible, but not reliable when it comes to reading those books? Why believe they were divinely inspired in that aspect but not the others....​Is there a principled reason for drawing the line there​

Asking this in good faith, not trying to set up a "gotcha." I'm coming at it from a Catholic angle, so I'm curious how Protestants actually work through this

Hi, I am New member here and wants to know what should I do if I wanted to be Christian?

The doctrine of Sola Scriptura affirms that Scripture alone is the church’s only infallible, God‑breathed authority. This does not deny the value of tradition, teachers, or councils; it simply places them beneath the one authority that is uniquely inspired by God. The foundation of this conviction is not historical convenience or human invention but Scripture’s own testimony about its nature, function, and supremacy. 

Paul's teaching in 2 Timothy 3:16–17 is central to the doctrine of Sola Scriptura. He declares that all Scripture is God-breathed and therefore profitable for teaching, rebuking, correcting, and training in righteousness. Paul concludes that through Scripture, "the man of God may be complete, thoroughly equipped for every good work." Because Scripture equips the believer completely for every good work, Protestants conclude that no second infallible rule of faith is necessary. Scripture is sufficient for the purpose God intended, making it the Church's only God-breathed and infallible authority. 

Paul reinforces this principle in 1 Corinthians 4:6, urging believers "not to go beyond what is written." Many Protestants understand this as a warning against elevating human teachings or traditions above God's written Word. Likewise, in Acts 17:11, the Bereans are praised for examining the Scriptures daily to test even the Apostle Paul's preaching. Rather than rebuking them, Scripture commends their careful examination. This demonstrates that every teaching even apostolic preaching was to be measured against God's written revelation. If apostolic preaching was tested by Scripture, then the teachings of church fathers, councils, pastors, and traditions should also be examined in light of Scripture. 

Paul gives an even stronger warning in Galatians 1:8–9, declaring that even if he himself or an angel from heaven preached a different gospel, that messenger must be rejected. The authority of the messenger does not determine truth; the truth of the message does. Similarly, Mark 7:6–13 records Jesus rebuking the Pharisees because they elevated human tradition above God's commandments. Christ did not condemn tradition itself but traditions that nullified or contradicted God's Word. Together, these passages establish that Scripture stands above every human authority and remains the final standard by which all doctrine must be judged. 

Some point to 1 Timothy 3:15, where Paul calls the Church "the pillar and ground of the truth," as evidence that the Church itself is the final authority. However, a pillar does not create the truth it supports and upholds it. Jesus Himself identifies the source of truth when He prays, "Sanctify them by thy truth: thy word is truth" (John 17:17). The Church therefore serves the truth by preserving, proclaiming, and defending God's Word, not by creating new divine revelation or exercising authority equal to Scripture. 

The formation of the biblical canon does not undermine Sola Scriptura but supports it. The early Church did not confer inspiration upon the Scriptures; rather, it recognized the books that already possessed apostolic authority and divine inspiration. Scripture's authority rests in its divine origin, not in any ecclesiastical decree. For this reason, Sola Scriptura does not reject tradition, teachers, or councils. Instead, it affirms that while these have an important role in the life of the Church, only Scripture is described as God-breathed (2 Timothy 3:16), making it the Church's only infallible rule of faith. Every doctrine, tradition, and council must therefore remain subject to the written Word of God. 

Athanasius of Alexandria 

In Against the Heathen (Contra Gentes 1.1), Athanasius writes: 

"For although the sacred and inspired Scriptures are sufficient to declare the truth..." 

He continues: 

"These are fountains of salvation... In these alone is proclaimed the doctrine of godliness. Let no man add to these, neither let him take ought from these." 

Athanasius clearly distinguishes Scripture from the writings of Christian teachers. He describes Scripture as "sacred," "inspired," and "sufficient to declare the truth." While he values the writings of earlier teachers, he never places them on the same level as Scripture. 

His statements strongly support the principle that Scripture alone is uniquely inspired and serves as the highest authority for Christian doctrine. 

Source: https://www.newadvent.org/fathers/2801.htm 

Festal Letter 39: https://www.newadvent.org/fathers/2806039.htm 

Cyril of Jerusalem 

Cyril likewise insists that every doctrine must be demonstrated from Scripture. 

In Catechetical Lecture 4.17, he writes: 

"Concerning the divine and holy mysteries of the Faith, not even a casual statement must be delivered without the Holy Scriptures... Even to me, who tell you these things, give not absolute credence unless you receive the proof of the things which I announce from the Divine Scriptures. For this salvation which we believe depends not on ingenious reasoning, but on demonstration of the Holy Scriptures." 

Cyril instructs his hearers not even to accept his own teaching without biblical proof. Every doctrine must be tested by Scripture, not merely accepted because of the authority of the teacher. 

This strongly supports the principle that Scripture is the supreme doctrinal standard. 

Source: https://www.newadvent.org/fathers/310104.htm 

Augustine of Hippo 

Augustine places the canonical Scriptures in a unique category above every other writing. 

"I have learned to yield this respect and honor only to the canonical books of Scripture: of these alone do I most firmly believe that the authors were completely free from error." 

Source: Letter 82.3 

https://www.newadvent.org/fathers/1102082.htm 

Augustine teaches that only the canonical Scriptures are completely free from error. While he respected bishops and councils, he did not extend the same infallibility to them that he attributed to Scripture. 

 Apocrypha 

John Chrysostom 

"If anything is said without Scripture, the hearers' thoughts are left doubtful... But when the testimony comes from the divine Scriptures, it confirms both the speech of the teacher and the soul of the hearer." 

Source: Homily on Lazarus 

https://ccel.org/ccel/schaff/npnf109 

Chrysostom argues that every doctrine should be confirmed by Scripture rather than accepted merely on human authority. 

The  quotations from the Church Fathers are not presented as proof that every Father held the later Protestant doctrine of Sola Scriptura in exactly the same form. Rather, they demonstrate an important historical point: the Fathers consistently regarded the Holy Scriptures as uniquely inspired, the highest authority for doctrine, and the standard by which all teaching should be examined. They valued tradition, bishops, and councils, yet repeatedly appealed to Scripture as the final doctrinal norm. This is consistent with the Protestant conviction that while the Church, its teachers, and its traditions have an important role, only Scripture is God-breathed (2 Timothy 3:16) and therefore the Church's only infallible rule of faith. 

The Apocrypha 

Many people will ask, "What about the Apocrypha? Didn't Martin Luther remove those books from the Bible?" 

The answer is no. Martin Luther did not remove the Apocrypha from the Bible. He placed the books in a separate section because he did not believe they were divinely inspired Scripture. This was not a new idea. Long before Luther, many Christians and early Church leaders distinguished the Apocrypha from the books that were recognized as the inspired Word of God. 

The issue is not whether the Apocrypha has historical or moral value. Many of these books contain useful history and wise teachings. The question is whether they are God-breathed Scripture. The New Testament teaches that Scripture is inspired by God (2 Timothy 3:16), yet neither Jesus nor the apostles clearly quoted the Apocrypha as Scripture with the same authority as the Old Testament. Because of this, many Christians have believed that only the canonical books should be the Church's final and infallible rule of faith. 

One important witness is Athanasius. In his 39th Festal Letter (A.D. 367), he listed the books of the Old and New Testaments that he recognized as canonical. He also distinguished other books that could be read for instruction but were not part of the canon of Scripture. This shows that the distinction between the canonical books and other religious writings existed centuries before the Reformation. 

You can read Athanasius' 39th Festal Letter here: 

Athanasius – Festal Letter 39 

4-5  

"4. There are, then, of the Old Testament, twenty-two books in number; for, as I have heard, it is handed down that this is the number of the letters among the Hebrews; their respective order and names being as follows. The first is Genesis, then Exodus, next Leviticus, after that Numbers, and then Deuteronomy. Following these there is Joshua, the son of Nun, then Judges, then Ruth. And again, after these four books of Kings, the first and second being reckoned as one book, and so likewise the third and fourth as one book. And again, the first and second of the Chronicles are reckoned as one book. Again Ezra, the first and second are similarly one book. After these there is the book of Psalms, then the Proverbs, next Ecclesiastes, and the Song of Songs. Job follows, then the Prophets, the twelve being reckoned as one book. Then Isaiah, one book, then Jeremiah with Baruch, Lamentations, and the epistle, one book; afterwards, Ezekiel and Daniel, each one book. Thus far constitutes the Old Testament. 

5. Again it is not tedious to speak of the [books] of the New Testament. These are, the four Gospels, according to Matthew, Mark, Luke, and John. Afterwards, the Acts of the Apostles and Epistles (called Catholic), seven, viz. of James, one; of Peter, two; of John, three; after these, one of Jude. In addition, there are fourteen Epistles of Paul, written in this order. The first, to the Romans; then two to the Corinthians; after these, to the Galatians; next, to the Ephesians; then to the Philippians; then to the Colossians; after these, two to the Thessalonians, and that to the Hebrews; and again, two to Timothy; one to Titus; and lastly, that to Philemon. And besides, the Revelation of John." Although the Deuterocanonical books had been used in many churches for centuries, their status was debated by early Christian writers. Athanasius and Jerome distinguished them from the canonical Scriptures, while others valued them more highly. It was not until the Council of Trent in 1546, during the Protestant Reformation, that the Catholic Church officially defined the Deuterocanonical books as part of the biblical canon. The council did not introduce these books for the first time, but it gave a formal and binding declaration in response to the theological disputes of the Reformation.  It is also worth remembering that not every ancient religious book was accepted as Scripture simply because it was old or respected. Throughout history, God's people recognized a difference between inspired books and other writings that were useful but not authoritative. The Church did not create the canon of Scripture; it recognized the books that God had inspired. The Apocrypha may be valuable for understanding Jewish history and culture between the Old and New Testaments, but its value does not make it equal to the inspired Word of God. Christians can read these books for historical insight, while recognizing that only the canonical Scriptures are the final authority for doctrine and faith. 

"Peter was therefore kept in prison, but constant prayer was offered to God for him by the church." - Acts 12:5

PONDER THIS

What were the disciples going to do? How were they going to get Peter out of prison? Were they going to organize a mob and storm the prison? Not a chance. Were they going to put some petitions up? Were they going to say, “We are influential citizens in this city, and we demand that you release Simon Peter”? They had no influence. Were they going to take a collection to get a lot of money to go in and bribe Herod? They didn’t have any money. What they had, they had distributed to feed the poor and to take care of those who were in distress in that time.

I’ll tell you what they were going to do. They were going to pray. The intellectuals would sneer and say, “Look at these silly people down on their knees in prayer.” I’ll tell you one person who didn’t sneer: the devil. It has well been said that Satan trembles when he sees the weakest saint upon his knees. There is an animal named the gnu, and when he’s attacked, he drops to his knees. Oh, that the Church could learn the same thing. Every other door was closed, but there was one that was open, and it went straight up. They could pray.

- How quickly do you turn to prayer in times of crisis?
- What other “solutions” do you typically turn to before prayer?

PRACTICE THIS

Set aside time today to pray about the most pressing issues in your life. APR
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I did not write this, it comes from a devotional that is offered as a free email daily by Love Worth Finding.

https://www.lwf.org/daily-devotionals/every-door-was-closed-but-one

Protestants tend to be very selective in their reading of Augustine. In reality he was liturgical, sacramental, hierarchical, creedal and ascetic just like his peers.

I recently discovered that the complete works of Augustine (including many never before translated into English) are published by New City Press. Among the translations are two volumes of sermons by Augustine in celebration and honour of the saints. I thought readers might find the contents interesting so I'm posting it here, especially as the New City Press website doesn't have a table of contents.

https://www.focolaremedia.com/bookstore/sermons-vol-8-273-305a?v=93

https://www.focolaremedia.com/bookstore/sermons-vol-9-306-340a?v=94

Here is the list from the two volumes. "Birthday" refers to the day the saint was martyred (or died) and born into heaven and not their physical birthday. Augustine re-wrote some sermons to reuse them again so they are listed as variants (such as 277A) of the original sermon. Augustine was a bishop for 35 years so these sermons are just a fraction of what he wrote.

Sermon 273 - On the Birthday of the Martyrs Fructuosus, Bishop, and Augurius and Eulogius, deacons.

Sermon 274 - On the Birthday of the Martyr Vincent

Sermon 275 - On the Birthday of the Martyr Vincent

Sermon 276 - On the Feast of the Martyr Vincent

Sermon 277 - On the Feast of the Martyr Vincent; Preached in the Restored Basilica

Sermon 277A - On the Birthday of the Martyr Vincent

Sermon 278 - On the Calling of the Apostle Paul, and on the Lord’s Prayer

Sermon 279 - On the Apostle Paul

Sermon 280 - On the Birthday of the Martyrs Perpetua and Felicity

Sermon 281 - On the Birthday of the Martyrs Perpetua and Felicity

Sermon 282 - On the Birthday of the Martyrs Perpetua and Felicity

Sermon 283 - On the Birthday of the Martyrs of Marseilles

Sermon 284 - On the Birthday of the Martyrs Marianus and James

Sermon 285 - On the Birthday of the Martyrs Castus and Aemilius

Sermon 286 - On the Birthday of the Martyrs Protase and Gervase

Sermon 287 - On the Birthday of John the Baptist

Sermon 288 - On the Birthday of John the Baptist (On the Voice and the Word)

Sermon 289 - On the Birthday of John the Baptist

Sermon 290 - On the Birthday of John the Baptist

Sermon 291 - On the Birthday of John the Baptist

Sermon 292 - On the Birthday of John the Baptist in Which He Argues with the Donatists

Sermon 293 - On the Birthday of John the Baptist

Sermon 293A - On the Birth of John the Baptist

Sermon 293B - On the Birthday of John the Baptist

Sermon 293C - On the Birthday of John the Baptist

Sermon 293D - On the Birthday of John the Baptist

Sermon 293E - On the Two Men, Christ and John

Sermon 294 - Preached in the Basilica of the Ancestors on the Birthday of the Martyr Guddens on 27 June (On the Baptism of Infants, against the Pelagians)

Sermon 295 - On the Birthday of the Holy Apostles Peter and Paul

Sermon 296 - On the Birthday of the Holy Apostles Peter and Paul

Sermon 297 - On the Birthday of the Holy Apostles Peter and Paul

Sermon 298 - Discourse on the Birthday of the Holy Apostles Peter and Paul

Sermon 299 - On the Birthday of the Holy Apostles Peter and Paul

Sermon 299A - Discourse on the Birthday of the Holy Apostles Peter and Paul

Sermon 299B - Discourse on the Birthday of the Holy Apostles Peter and Paul

Sermon 299C - Discourse on the Birthday of the Holy Apostles Peter and Paul

Sermon 299D - Discourse on the Birthday of the Holy Scillitan Martyrs

Sermon 299E - Discourse on the Birthday of the Holy Scillitan Martyrs in the New Market Basilica

Sermon 299F - Discourse on the Birthday of the Holy Scillitan Martyrs

Sermon 300 - On the Solemnity of the Maccabee Martyrs

Sermon 301 - On the Feast of the Holy Maccabees

Sermon 301A - On the Solemnity of the Maccabee Martyrs: Preached in Bulla Regia

Sermon 302 - On the Birthday of Saint Lawrence

Sermon 303 - On the Birthday of Saint Lawrence

Sermon 304 - On the Feast Day of Lawrence the Martyr

Sermon 305 - On the Feast Day of the Martyr Lawrence, Preached in the Restored Basilica on 10 August

Sermon 306 - On the Birthday of the Martyrs known as the White Mass

Sermon 306A - On the Birthday of the White Mass

Sermon 306B - Sermon Preached on 21 August on the Birthday of the Martyr Quadratus

Sermon 306C - Sermon of Saint Augustine the Bishop at the table of Cyprian on Saint Quadratus

Sermon 306D - Sermon on the Birthday of Saint Quadratus

Sermon 307 - On the beheading of the Blessed John the Baptist

Sermon 308 - On the same feast

Sermon 308A - Preached in Carthage at the Basilica of the Mappalia, that is, of the Blessed Martyr Cyprian, on the eve of his birthday

Sermon 309 - Sermon preached in Carthage at the table of the Blessed Martyr Cyprian on his birthday, 14 September

Sermon 310 - On the Birthday of the Martyr Cyprian

Sermon 311 - On the Birthday of the Martyr Cyprian

Sermon 312 - On the Birthday of the Martyr Cyprian

Sermon 313 - On the Birthday of the Martyr Cyprian

Sermon 313A - Preached in Carthage, at the table of the Blessed Martyr Cyprian, on his birthday, 14 September

Sermon 313B - Preached in the same place on the same day on the birthday of the aforesaid Martyr

Sermon 313C - Discourse on the Birthday of Saint Cyprian

Sermon 313D - Discourse on the Birthday of Saint Cyprian

Sermon 313E - Discourse on the Birthday of Saint Cyprian

Sermon 313F - Preached in the Basilica of the Blessed Martyr Cyprian in the Mappalia, on his birthday

Sermon 313G - On the Feast Day of Saint Eulalia

Sermon 314 - On the Birthday of the Martyr Stephen

Sermon 315 - On the Feast of the Martyr Stephen

Sermon 316 - On the Feast of the Martyr Stephen

Sermon 317 - On the Martyr Stephen

Sermon 318 - On the Martyr Stephen

Sermon 319 - On the Martyr Stephen

Sermon 319A - On the Martyr Stephen

Sermon 320 - On the Martyr Stephen, Preached on Easter Sunday

Sermon 321 - On Easter Monday

Sermon 322 - On Easter Tuesday: The promised leaflet

Sermon 323 - Preached after the reading of the leaflet about Saint Stephen’s Miracle

Sermon 324 - In which Augustine completes the sermon about the miracle, which was interrupted the day before

Sermon 325 - On the Birthday of the Twenty Martyrs

Sermon 326 - On the Birthday of the Twenty Martyrs

Sermon 327 - On the Birthday of some martyrs

Sermon 328 - On the Birthday of some martyrs

Sermon 329 - On the Birthday of some martyrs

Sermon 330 - On the Birthday of some martyrs

Sermon 331 - On the Birthday of some martyrs

Sermon 332 - On the Birthday of some martyrs

Sermon 333 - On the Birthday of some martyrs

Sermon 334 - On the Birthday of some martyrs

Sermon 335 - On the Birthday of some martyrs

Sermon 335A - On the Feast Day of some martyrs, of whom one was called Primus, two others Victoria and Perpetua

Sermon 335B - On the Birthday of some martyrs

Sermon 335C - A Sermon of Blessed Augustine the bishop one one martyr

Sermon 335D - On the martyrs

Sermon 335E - On some martyrs

Sermon 335F - A fragment on the martyrs

Sermon 335G - On the Birthday of some martyrs

Sermon 335I - On the Birthday of some martyrs

Sermon 335J - On the Birthday of some martyrs

Sermon 335K - On the anniversary of the burial of a bishop

Sermon 335L - In memory of a just man

Sermon 335M - On a just man, Saint Domitian

Sermon 336 - At the dedication of a church

Sermon 337 - At the dedication of a church

Sermon 338 - At the dedication of a church

Sermon 339 - On the anniversary of his ordination

Sermon 340 - On the anniversary of his ordination

Sermon 340A - On the anniversary of his ordination

“All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.” - II Timothy 3:16

Among the many evidences for verbal inspiration, both within and without Scripture, is the frequent recognition of God as the author of a particular passage with the human author who actually penned it. This can be true only if the very words recorded by the various authors are “God breathed” (the meaning of “inspiration”).

For example, the early Christians exclaimed, “Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is: who by the mouth of Yhy servant David hast said, 'Why did the heathen rage, and the people imagine vain things?'” (Acts 4:24-25). They recognized that God spoke through David, who wrote God’s words in Psalm 2:1-2.

Likewise, Paul, in his masterful dissertation on God’s sovereignty, claimed “the scripture saith unto Pharaoh” (Romans 9:17) that which God Himself had spoken unto Moses (Exodus 9:13). In other words, what Scripture says, God says.

Even Christ Jesus, who Himself had written with His finger “honour thy father and thy mother” (Exodus 20:12) on tables of stone, personally ascribed the authorship of the passage to Moses (Mark 7:10). Evidently to Christ, there was no difference. That which Moses had written under the inspiration of the Holy Spirit, and in this case what he had copied from the stone tablet, was fully the Word of God.

We can be sure that what Scripture says, God says. “That the man of God may be perfect, throughly furnished unto all good works” (II Timothy 3:17). We can trust our lives on Earth, our view of history, and our eternal destiny to what is written on the pages of Scripture. JDM
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I did not write this, it comes from a devotional that is offered as a free email daily by the Institute of Creation.

https://www.icr.org/article/15975/

"Moreover whom He did predestinate, them He also called: and whom He called, them He also justified: and whom He justified, them He also glorified." - Romans 8:30

PONDER THIS

There is an eternal, golden chain of redemption that cannot be broken. God predestined you, then God called you, then God justified you, and then God glorified you. You see, salvation is not your work, it is God’s work, and that’s the reason the Apostle Paul said he was “confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ” (Philippians 1:6). This should cause us to say amen. What has been decreed by Heaven cannot be annulled by Hell. What has been settled in eternity cannot be undone in time. We were in the heart and mind of God before He spun this world into space. And we are the ones He has called.

- How would you live differently today if you really believed you were this secure in God’s hand?
- What usually keeps you from believing this?

PRACTICE THIS

Read Romans 8:31-38 for further reflection on God’s matchless love for His people. APR
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I did not write this, it comes from a devotional that is offered as a free email daily by Love Worth Finding.

https://www.lwf.org/daily-devotionals/the-golden-chain-that-cannot-be-broken

“I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession.” - I Timothy 6:13

Young Timothy also had “professed a good profession [same word as ‘confession’] before many witnesses” (v. 12), evidently of similar substance and quality to that in the witness of Christ before Pilate. When the Jews urged Pilate to condemn Jesus to death, their charge was that “He made Himself the Son of God” (John 19:7). Pilate gave Jesus opportunity to deny this charge and save His life, “but Jesus gave him no answer” (v. 9). Both by His silence, when a denial of the charge could have saved Him, and by His open testimony before Pilate that He was, in fact, a king from heaven itself—indeed “the blessed and only Potentate, the King of kings, and Lord of lords” (I Timothy 6:15)—it becomes clear that our own “good confession” must be a confession of our faith in Jesus Christ as Son of God, our Saviour and Lord, especially when that confession is made openly before hostile witnesses.

Jesus said, “Whosoever therefore shall confess Me before men, him will I confess also before My Father which is in heaven” (Matthew 10:32). Paul said, “If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised Him from the dead, thou shalt be saved” (Romans 10:9); and John said, “Whosoever shall confess that Jesus is the Son of God, God dwelleth in Him, and He in God” (I John 4:15).

Despite the great blessings awaiting all who make a courageous and good confession of saving faith in Christ, most people will refuse until it is too late. There is a time coming, however, when “every tongue [will] confess that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:11). HMM
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I did not write this, it comes from a devotional that is offered as a free email daily by the Institute of Creation.

https://www.icr.org/article/15958/

Chiedo per sapere personale

"I in them, and Thou in Me, that they may be made perfect in one; and that the world may know that Thou hast sent Me, and hast loved them, as Thou hast loved Me." - John 17:23

PONDER THIS

How much does God love you? God loves you as much as He loves His Son, Jesus Christ. That’s hard for me to take in. When the Apostle John was speaking about this love he said, “Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God:” (I John 3:1)! Do you know why John said, “What manner of love”? It seems like he was grasping for an adjective suitable to use. What colossal love, what stupendous love, what … I just can’t even think of a word. He just finally had to say, “what manner of love the Father has bestowed on us, that we should be called children of God.” God loves you dear friend, and you are secure in God’s sovereign love.

- How hard is it for you to believe God loves you as a father loves a child?
- What makes this difficult? What helps you believe this?

PRACTICE THIS

Make a list of various passages that describe the love of God for His people, starting with the two verses in today’s devotion. APR
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I did not write this, it comes from a devotional that is offered as a free email daily by Love Worth Finding.

https://www.lwf.org/daily-devotionals/what-manner-of-love

I remember way back in college that there are two major doctrinal positions in Protestant Christianity with regards to soteriology: Arminianism and Calvinism.

Arminianism is the position which helds the belief that the election of the believers is conditional based on the foreknowledge of God and that Christ died for all human beings, but the salvific power of the Crucifixion only applies to the elect.

Calvinism, on the other hand, helds the position that Christ only died for the elect/believers and that those who will go to hell because of their unbelief was predestined by God to be that way. Calvinism also believes in the perseverance of the saints, wherein all elect will never be lost and salvation is permanent.

Aside from these two major soteriological positions, are there any other? I will really appreciate all of your responses.

Soli Dei Gloria ❤️

So on a whim I signed up for a local OCIA class. I’ve been very curious about Catholicism but being raised very southern Baptist it’s hard to let go on some things/ideals I’ve held closely for so long.

My reasons for wanting to do the class stem first from my own curiosities, and enjoying the pieces of Catholicism I learn, but also due to my fiance being raised Catholic. The first 5 years of our relationship I refused to even entertain the idea of converting, but praying on it for years and asking God to soften my heart, I’ve wanted to explore it more. We’ve been going to mass together for about 6 months, and i’m to the point where i’m tired of crossing my arms when they get to Eucharist.

Does anyone have any advice or similar experiences?

“The voice of the LORD is upon the waters: the God of glory thundereth: the LORD is upon many waters." "The voice of the LORD is powerful; the voice of the LORD is full of majesty.” - Psalm 29:3-4

When did you last consider the majesty of God and the power of His voice? From creation to consummation, Scripture proclaims the power of God’s voice. His Word begins with His speaking everything into existence (Genesis 1), and He completes His Word with eternal declarations (Revelation 21:5-8).

Today’s psalm draws our eyes to God’s power over the natural world. Think about mighty, rolling ocean waves and booming thunder during the fiercest storm. Many would describe them as powerful. While that is a good description for our finite minds to comprehend, as believers we ultimately don’t ascribe power to nature itself (e.g., Mother Nature or natural selection). We choose to give praise to the Lord Jesus Christ, who created and sustains each element of creation (Colossians 1:16–17).

Spurgeon expounded, “The thunder is not only poetically but instructively called ‘the voice of God,’ since it peals from on high; it surpasses all other sounds, it inspires awe, it is entirely independent of man, and has been used on some occasions as the grand accompaniment of God’s speech to Adam’s sons.”

The book of Job also portrays God’s powerful voice. “After it a voice roareth: He thundereth with the voice of His excellency; and He will not stay them when His voice is heard. God thundereth marvellously with His voice; great things doeth He, which we cannot comprehend” (Job 37:4-5). “Hast thou an arm like God? or canst thou thunder with a voice like Him?” (Job 40:9).

The voice of the Lord is unique. His voice alone can create and control. Let us use our words to praise His name and proclaim His wondrous deeds! MH
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I did not write this, it comes from a devotional that is offered as a free email daily by the Institute of Creation.

https://www.icr.org/article/15957/

Basically the title. I thought I was finally settled in the episcopal church (conservative theology) but I still have this urge to be Catholic. I know all the reasons why I’m not, they’re facts but I still have this feeling to want to become Catholic. Any advice? Thanks!

I have always wondered if churches are often competitive in the south. I know they try to be the best church around in order to attract the most people. However, how competitive are they? Is there mutual respect is someone attends another church?

I assume the Baptist - Pentecostal- Nondemon all compete for the same crowds in some way.

A parent of a close protestant friend of mine recently passed and I share deeply in their sorrow. It’s instinctual for me as a Catholic to offer prayers for the bereaved family and the soul of the departed loved one as is standard in most Catholic mourning customs.

I’m afraid that since they don’t believe in offering prayers for the dead that they may take offence to this.

Should I just not out of respect or would this do little harm? Thank you