I just realized that whereas everyone (whether atheist or theist) agrees (at least implicitly) regarding a priori or unavoidable beliefs/logic or else they would not be sane, all Christians (whether any denomination) agree (at least implicitly) regarding God's requirement for salvation per the NT Gospel or else they would not be saved.
The Didache: Doctrines That Build on the Creed
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I just realized that whereas everyone (whether atheist or theist) agrees (at least implicitly) regarding a priori or unavoidable beliefs/logic or else they would not be sane, all Christians (whether any denomination) agree (at least implicitly) regarding God's requirement for salvation per the NT Gospel or else they would not be saved.
Another topic in the didachaic category of doctrine is pollution, referring to contamination of our environment by the activities of humans that are harmful to their health.
Like abortion, migration and other activities, the Bible does not comment on environmental issues directly, but I find three passages that contain implications for this subject:
First, when God created the earth, it was good and free of pollution (Gen. 1:31).
Second, when God assigned mankind the task of stewardship over the earth, He did not command them to over-populate and pollute it (Gen. 1:28-30).
Third, I view the injunctions of Paul against prostitution (in 1Cor. 6:12-13) as possibly applicable also to pollution using the following reasoning. Burning fossil fuels and depleting species of food is “permissible” or legal, but it is not thereby “beneficial” or moral. Our corporate body, the human race, is not meant for raping the resources God has entrusted to our care, and God will allow unfaithful and foolish stewards to destroy themselves (Matt. 25:14-30).
Are there other relevant Scriptures or reasoning regarding pollution that you see?
Might Eph. 4:29 and 5:4 apply to noise pollution?
Although all Christians agree at least implicitly regarding God's requirement for salvation per the NT Gospel or else they would not be saved, that is the subject of the Kerygma thread. Continuing this discussion of doctrines that are of secondary importance and perhaps debatable, let us consider the topic of pornography. Pornography is any media (audio, visual or oral) that promotes, encourages or recommends fornication (extra-marital sexual intercourse).
While it is true that morality cannot be legislated without losing desirable freedoms, most people think there is a need for some degree of censorship in an effort to prevent children from becoming perverted. The problem is arriving at a consensus on what is pornographic and how it should be restricted.
Most people would probably agree that nudity is not necessarily bad, since our bodies are divinely created, but that its badness depends on the context, custom and motive. For example, wearing a swimsuit is acceptable at the beach, but why do people risk getting skin cancer by over-exposing themselves? Modeling lingerie in a fashion magazine may be acceptable, but being fully clothed in a magazine that advocates extra-marital sex is definitely pornographic. (See TOJ #24.)
>>>TOJ #24: Do not desire to fornicate. [Matt. 5:27-30] God intends for sexual union to express marital commitment. Lust is not merely admiring physical beauty. It is possible to admire a flower without wanting to pick its petals. Neither is lust being tempted to fornicate or commit adultery. Jesus Himself may have been tempted in this way (Heb. 2:18). Lust is the desire to have extra-marital sexual intercourse, so that you would if you could “get away with it” or not experience negative consequences, such as disease, unwanted pregnancy and divorce.
Pornography is that which encourages, recommends or promotes fornication or lust. It is immoral because it subverts happy marriages and family values. Jesus sought to convey the severity of the sin of lust by saying it would be better to lose the offending part of the body. (See the next TOJ.) However, many people seem to view masturbation as worse than fornication or even rape. The misery resulting from sexual immorality includes horrible illnesses, but ungodly people prefer to cure the physical disease rather than their spiritual sickness. Instead of taking blue pills, they need to take cold showers!
Awareness of other cultures helps with some of your points. I know of no culture that is relaxed about uncovering the genitals, there might be one, but I am unaware of any. But exposing the female breasts is widely tolerated in many cultures, just not American. There have historically, at least, there have been cultures where sexual encounters with anyone you wanted to couple with were fine, but do not eat with anyone outside your family, or even eat where you might be seen by someone outside your family. Exactly what is pornographic has always seemed to be a slippery issue, one judicial ruling was that it can be known as pornographic when seen by a reasonable person.
I welcome your comments but fail to see how knowledge of "other" cultures helps with my point, which is that pornography is that which encourages, recommends or promotes fornication or lust that are immoral because they subvert happy marriages and family values.
Perhaps knowledge of Christian culture helps other cultures get sex right?
The NT indicates that the “gospel” has existed from the beginning. Paul wrote (in Gal. 3:8), “The Scripture foresaw that God would justify the Gentiles by faith, and announced the gospel in advance to Abraham: “All nations will be blessed through you.”
Even before or apart from the Hebrew culture, Luke wrote (in Acts 14:16-17) that “In past generations God allowed all the nations to go their own way, although He did not leave Himself without a witness, since He did good: giving rain from heaven and fruitful seasons, satisfying hearts with food and happiness.”
Quoting Paul’s speech to the Athenians, Luke wrote again (in Acts 17:26-27 &30), “God has made every nation of men… so that they might seek God, and perhaps they might reach out and find Him… Having overlooked the times of ignorance, God now commands all people everywhere to repent.”
Paul himself wrote (in Rom. 1:18-20): “The wrath of God is being revealed from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness, since what may be known about God is plain to them, because God has made it plain to them. For since the creation of the world God’s invisible qualities–his eternal power and divine nature–have been clearly seen, being understood from what has been made, so that men are without excuse.”
And again (in Rom. 10:17-18), Faith comes from hearing the message, and the message is heard through the word of Christ. But I ask: Did they not hear? Of course, they did: “Their voice has gone out into all the earth, their words to the ends of the world.”
We can see from these verses that a proto-gospel or truth sufficient for salvation and judgment in cultures separated from the Judeo-Christian tradition is revealed through what theologians call “general” or “natural” revelation. Paul told the Colossians (in Col. 1:23): “The gospel that you heard… has been proclaimed to every creature under heaven.”
Reality is one, interconnected or unified, so that it is not necessary to worry about where to start exploring, and some have compared understanding the whole with pygmies describing aspects of an elephant from various perspectives, but could it be that each truth is a fractal of the complete design?
Even before or apart from the Hebrew culture, Luke wrote (in Acts 14:16-17) that “In past generations God allowed all the nations to go their own way, although He did not leave Himself without a witness, since He did good: giving rain from heaven and fruitful seasons, satisfying hearts with food and happiness.”
Quoting Paul’s speech to the Athenians, Luke wrote again (in Acts 17:26-27 &30), “God has made every nation of men… so that they might seek God, and perhaps they might reach out and find Him… Having overlooked the times of ignorance, God now commands all people everywhere to repent.”
Paul himself wrote (in Rom. 1:18-20): “The wrath of God is being revealed from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness, since what may be known about God is plain to them, because God has made it plain to them. For since the creation of the world God’s invisible qualities–his eternal power and divine nature–have been clearly seen, being understood from what has been made, so that men are without excuse.”
And again (in Rom. 10:17-18), Faith comes from hearing the message, and the message is heard through the word of Christ. But I ask: Did they not hear? Of course, they did: “Their voice has gone out into all the earth, their words to the ends of the world.”
We can see from these verses that a proto-gospel or truth sufficient for salvation and judgment in cultures separated from the Judeo-Christian tradition is revealed through what theologians call “general” or “natural” revelation. Paul told the Colossians (in Col. 1:23): “The gospel that you heard… has been proclaimed to every creature under heaven.”
Reality is one, interconnected or unified, so that it is not necessary to worry about where to start exploring, and some have compared understanding the whole with pygmies describing aspects of an elephant from various perspectives, but could it be that each truth is a fractal of the complete design?
A fractal is a never-ending geometric pattern where a shape repeats itself in smaller and smaller sizes, so that when you zoom in on a fractal design forever, you see each part is a microcosm of the whole design. What is the most primitive but universal truth or the soteriological nucleus (GRFS) souls must believe in order to be saved? God's Love (1John 4:7-16). Divine Love is the soteriological shape/truth in the divine design/plan that can be compared to a fractal design.
Jesus implied that a child too young to know Scripture can be saved (Matt. 19:14), and Paul indicated every sinner who has ever lived has no excuse for not reflecting the Creator's good/loving nature (Rom. 1:20, 2:6-11, 5:5). This kerygmatic truth is the fractal fact all on who are saved (including on CC) agree on, no matter which aspect of the hippo/design they see from where they are. This is what we have called the foreshadowed or proto-Gospel.
Jesus implied that a child too young to know Scripture can be saved (Matt. 19:14), and Paul indicated every sinner who has ever lived has no excuse for not reflecting the Creator's good/loving nature (Rom. 1:20, 2:6-11, 5:5). This kerygmatic truth is the fractal fact all on who are saved (including on CC) agree on, no matter which aspect of the hippo/design they see from where they are. This is what we have called the foreshadowed or proto-Gospel.
Scripture does not contain clear teachings about several didachaic topics such as angels. Although there are many references to angels, none of them give a detailed explanation, leaving many questions to be answered when we get to heaven. Here are a few questions with some possible answers applying Biblical teachings about human soteriology to angels:
1. Q - Are angels robots, programmed to obey God?
A - Not per Scripture, which says some fell from heaven with Satan, and surely God did not cause them to do that.
2. Q - How did a third of the angels fall?
A - Apparently they had moral free will/the ability not to cooperate with God's will
3. Q - Why would angels decide to go to hell?
A - Apparently an earthly existence is needed for the purpose of teaching souls to appreciate the blessings of heaven.
4. Q - Does the fall of angels imply MFW, the ability to sin and to repent of sin?
A - Yes, but the last is not mentioned in Scripture.
5. Q - Perhaps the unfallen angels did not commit the mortal/damning sin of hating God?
A - Apparently not, and they presumably they confessed their minor sins immediately and so are/were forgiven
rather than expelled from heaven.
6. Q - Were the unfallen angels forgiven on the basis of belief in Christ's atonement and accepting Him as Lord?
A - What else?
7. Q - Is Christ/Jesus superior to the unfallen angels because he alone is sinless?
A - The book of Hebrews says Christ alone is qualified to atone for sins because He is sinless.
8. Q - Does the concept of mortal and venial sin apply to angels?
A - Perhaps; those who fell committed mortal sin, whereas the sins of the rest are venial, like those Christians commit. We would also assume mortal sin is unrepented, whereas venial sins are confessed, like Christians should do per 1John 1:8-9. Thus, like Christians, their holiness would be given or God initiated; some angels cooperated (although not perfectly/sinlessly)--some did not.
What do y'all think about the salvation of angels?
1. Q - Are angels robots, programmed to obey God?
A - Not per Scripture, which says some fell from heaven with Satan, and surely God did not cause them to do that.
2. Q - How did a third of the angels fall?
A - Apparently they had moral free will/the ability not to cooperate with God's will
3. Q - Why would angels decide to go to hell?
A - Apparently an earthly existence is needed for the purpose of teaching souls to appreciate the blessings of heaven.
4. Q - Does the fall of angels imply MFW, the ability to sin and to repent of sin?
A - Yes, but the last is not mentioned in Scripture.
5. Q - Perhaps the unfallen angels did not commit the mortal/damning sin of hating God?
A - Apparently not, and they presumably they confessed their minor sins immediately and so are/were forgiven
rather than expelled from heaven.
6. Q - Were the unfallen angels forgiven on the basis of belief in Christ's atonement and accepting Him as Lord?
A - What else?
7. Q - Is Christ/Jesus superior to the unfallen angels because he alone is sinless?
A - The book of Hebrews says Christ alone is qualified to atone for sins because He is sinless.
8. Q - Does the concept of mortal and venial sin apply to angels?
A - Perhaps; those who fell committed mortal sin, whereas the sins of the rest are venial, like those Christians commit. We would also assume mortal sin is unrepented, whereas venial sins are confessed, like Christians should do per 1John 1:8-9. Thus, like Christians, their holiness would be given or God initiated; some angels cooperated (although not perfectly/sinlessly)--some did not.
What do y'all think about the salvation of angels?
Oh well, never mind. I realize angelic soteriology is a tertiary topic that has no definitive NT teaching, so let us move on—God permitting—and continue considering doctrines (didache) that build on the foundation (cf. Heb. 6:1-3) of the Gospel as indicated by Eph. 4, which instructs believers to live a life worthy of the calling they have received by being humble, gentle, patient, and maintaining the unity of the Spirit via speaking the truth in love (Eph. 4:15&25).
Moving beyond the Gospel, Peter wrote that the sanctification of the Spirit is “unto obedience” (1Pet. 1:2), and Paul also wrote about faithful obedience (in Rom. 1:5). Following the act of faith (1John 3:23), believers will manifest obedience by acts of love (1John 4:19-21, John 13:35). There is no qualitative difference between faith that accepts God’s saving grace at conversion and faith that accepts God’s working grace while walking/obeying (Eph. 2:8-10, 2Cor. 5:7, Rom. 1:17), but only a quantitative difference as each additional moment passes–and of course faith remains non-meritorious during the saint’s entire lifetime. As Paul said in Rom. 1:17, “In the Gospel a righteousness from God is revealed, a righteousness that from faith to faith (KJV) or by faith from first to last (NIV) or from initial saving faith thru persevering/sanctifying faith, as implied in Phil. 2:13, “For it is God [the HS] who works in you to will and to act according to his good purpose.”
Paul called God’s revelation from the HS “wisdom” and said it was “destined for our glory before time began (in 1Cor. 2:6-10). The predestination of God’s wise purpose or plan of salvation revealed to Paul is described in Eph. 1:3-14. Verses 11-12 says, “In him [Christ] we were also chosen, having been predestined according to the plan of him who works out everything in conformity with the purpose of his will, in order that we, who were the first to hope in Christ, might be for the praise of his glory.” Paul perceived that this plan was partially revealed in a few OT prophetic passages, including Isa. 42:6, “I, the Lord, have called you in righteousness… to be a covenant for the people and a light for the Gentiles.” And again in Isa. 54:13-14, “All your children will be taught by the Lord… In righteousness you will be established.” John indicated that this prophecy (cf. Psa. 25:14) was fulfilled by believers receiving “an anointing from the Holy One” [the HS], who “teaches you about all things” as He remains in those who remain in him (1John 2:20-27, cf. John 16:13-14).
Paul also wrote of being thankful for the believers in the Thessalonian church with reference to the work of the HS, saying “…from the beginning God chose you to be saved (cf. Eph. 1:4-9) through the sanctifying work of the Spirit and through belief in the truth” (cf. 1Tim. 2:3-4). This work is described in John as reproving the world of sin by exposing evil to the light of righteousness and judgment (John 16:8, 3:20). And this light signifies the words of God’s Spirit, which give life (John 6:63); the Spirit of truth, which testifies that Jesus is Messiah (John 15:26) or glorifies him as God’s Son (John 16:14). Thus, we see the HS is GW/Truth indwelling and thereby sanctifying souls (John 17:17-19), so they may obey Christ’s law of love and produce loving fruit (Acts 5:32, 1Pet. 1:2) as they continue to partake of the word and water of life (Matt. 4:4, 5:6, cf. Isa. 44:3 & Ezek. 36:26-27).
What NT teaching beyond the Gospel do you emphasize in your life and ministry?
The sanctifying work of the HS is described as being washed in 1Cor. 6:11, and being washed with water is described as being through the word for the purpose of being holy or blameless in EPH 5:25-27, as being cleansed of wickedness in 2Tim. 2:19-21, as being cleansed of past sins in 2Pet. 1:9, and as cleansing our consciences of sinful acts so that we may serve the living God in Heb. 9:14-15.
When this occurs, the HS makes believers in Jesus as Lord conscious of being children of God as they share in Christ’s suffering while awaiting/hoping for the redemption of creation (Rom. 8:5-25, cf. Zech. 12:10, 1Cor. 12:3). As Peter said in Acts 5:30-32, the HS is given by God to those who obey him as a testimony that God raised Jesus from the dead and exalted him to his right hand so that sins may be forgiven, which is called the “sanctification of the Spirit unto obedience of Jesus Christ” in 1Pet. 1:2.
The same spirit that worked in OT believers to prepare the way for the coming of the Lord Jesus (Luke 1:17) is received by NT believers in God, so that the Gospel may be revealed to them in retrospect (1Cor. 2:4-13, Eph. 1:13). The Gospel seems foolish to those without the Spirit of God (1Cor. 1:18, 2Cor. 2:14), but for those who seek salvation there is no good reason to be ashamed of Christ (Rom. 1:16-17). Those who reject the Gospel are described as being stiff-necked, having uncircumcised hearts and resisting the HS, like those who persecuted the OT prophets (Acts 7:51-52, cf. Matt. 13:14-15, Rom. 2:29 & Neh. 9:30).
Paul described the preaching of the Gospel as being empowered by the HS (in 1Thes. 1:5), and he prayed that the Ephesians would experience the same power that God exerted when He raised Christ from death to His right hand in heaven (Eph. 1:18-20). Similarly, Paul prayed that God would empower the Thessalonians to fulfill every good purpose prompted by their faith (2Thes. 1:11, cf. Eph. 2:8-10), the same faith and seal that Abraham had (Rom. 4:11-12, cf. Eph. 1:13), the promise of the HS (Acts 2:33-39 & Isa. 44:3), the Spirit of Christ who gives life (1Cor. 15:45, John 5:21, 6:63, Rom. 8:2) to the redeemed, both Jew and Gentile (Gal. 3:13-14, Rom. 3:21-30).
Those who receive the HS are free from control by the old sinful nature and obligated to put sinful deeds to death by gaining spiritual maturity even though we are saved because of sharing the imputed righteousness of Christ (Rom. 8:1-13). Moral perfection should be every Christian’s goal, even though it will not be obtained in this earthly lifetime (Phil. 3:7-16).
When this occurs, the HS makes believers in Jesus as Lord conscious of being children of God as they share in Christ’s suffering while awaiting/hoping for the redemption of creation (Rom. 8:5-25, cf. Zech. 12:10, 1Cor. 12:3). As Peter said in Acts 5:30-32, the HS is given by God to those who obey him as a testimony that God raised Jesus from the dead and exalted him to his right hand so that sins may be forgiven, which is called the “sanctification of the Spirit unto obedience of Jesus Christ” in 1Pet. 1:2.
The same spirit that worked in OT believers to prepare the way for the coming of the Lord Jesus (Luke 1:17) is received by NT believers in God, so that the Gospel may be revealed to them in retrospect (1Cor. 2:4-13, Eph. 1:13). The Gospel seems foolish to those without the Spirit of God (1Cor. 1:18, 2Cor. 2:14), but for those who seek salvation there is no good reason to be ashamed of Christ (Rom. 1:16-17). Those who reject the Gospel are described as being stiff-necked, having uncircumcised hearts and resisting the HS, like those who persecuted the OT prophets (Acts 7:51-52, cf. Matt. 13:14-15, Rom. 2:29 & Neh. 9:30).
Paul described the preaching of the Gospel as being empowered by the HS (in 1Thes. 1:5), and he prayed that the Ephesians would experience the same power that God exerted when He raised Christ from death to His right hand in heaven (Eph. 1:18-20). Similarly, Paul prayed that God would empower the Thessalonians to fulfill every good purpose prompted by their faith (2Thes. 1:11, cf. Eph. 2:8-10), the same faith and seal that Abraham had (Rom. 4:11-12, cf. Eph. 1:13), the promise of the HS (Acts 2:33-39 & Isa. 44:3), the Spirit of Christ who gives life (1Cor. 15:45, John 5:21, 6:63, Rom. 8:2) to the redeemed, both Jew and Gentile (Gal. 3:13-14, Rom. 3:21-30).
Those who receive the HS are free from control by the old sinful nature and obligated to put sinful deeds to death by gaining spiritual maturity even though we are saved because of sharing the imputed righteousness of Christ (Rom. 8:1-13). Moral perfection should be every Christian’s goal, even though it will not be obtained in this earthly lifetime (Phil. 3:7-16).
Peter described Christians as a holy priesthood and nation, and he urged them to grow up in their salvation and to “abstain from sinful desires, which war against your soul”, including malice, deceit, hypocrisy, envy and slander (1Pet. 2:1-11). And Paul wrote that a Christian’s body “is a temple of the HS”, so one should honor God with one’s body (1Cor. 6:19-20), and the HS baptizes believers into the body of Christ (1Cor. 12:13&27), giving them various abilities for the common good (1Cor. 12:7), so that Christ’s church will become unified and spiritually mature by speaking the truth in love as each part does its work (Eph. 4:1-6).
The Believer’s main types of responses to God’s Word are prayer to God and good works unto others for God (cf. 1John 4:20, Eph. 2:10). Prayer is simply talking to God. The power of prayer is God’s, and believers should not talk as though God would not act if they did not pray. Paul exhorted believers (in Eph. 6:18) to pray in the Spirit on all occasions with all kinds of prayers and requests, which leads into a discussion of didachaic prayers/thoughts a believer might address to God.
When a believer confesses sin and is refilled by the Spirit, he/she experiences divine love, joy and peace (Gal. 5:22-23), which prompts prayers giving thanks. Jesus led a prayer of thanksgiving during the Last Supper (1Cor. 11:23-24). Paul frequently expressed thankfulness for believers he had helped to convert and who had helped support his ministry (1Thes. 1:2, Phil. 1:3). He instructed Believers to “Pray continually; give thanks in all circumstances.” (1Thes. 5:17-18)
A type of prayer akin to thanksgiving is praise, which expresses love and glory to God for who He is and what He means to us. Many Psalms express this type of prayer, from Psa. 9:1-2 to Psa. 150:1-6. Heb. 13:15 says, “Through Jesus, therefore, let us continually offer to God a sacrifice [prayer] of praise.” Rev. 5:13 refers to prayers of praise in heaven: “Then I heard every creature in heaven and on earth . . . singing: To him who sits on the throne and to the Lamb be praise and honor and glory and power, for ever and ever!”
A fourth kind of prayer is petition, which may be the most used and least understood type. The Lord’s Sample Prayer (Matt. 6:9-13) has a series of petitions. In Phil. 4:6 Paul taught: “By prayer and petition, with thanksgiving, present your requests to God.” A petition in which we ask God for something on behalf of another person is called intercession. Paul frequently prayed for others (Eph. 1:16-18, Phil. 1:3-4&9, Col. 1:3&9), and he asked believers to pray for him (Eph. 6:18-20, Col. 4:3-4, 1Tim. 2:1, 2Thes. 3:1), so perhaps intercession should be our most frequent type of petition (Eph. 6:18b).
Am I overlooking any major biblical category of prayer?
The Believer’s main types of responses to God’s Word are prayer to God and good works unto others for God (cf. 1John 4:20, Eph. 2:10). Prayer is simply talking to God. The power of prayer is God’s, and believers should not talk as though God would not act if they did not pray. Paul exhorted believers (in Eph. 6:18) to pray in the Spirit on all occasions with all kinds of prayers and requests, which leads into a discussion of didachaic prayers/thoughts a believer might address to God.
When a believer confesses sin and is refilled by the Spirit, he/she experiences divine love, joy and peace (Gal. 5:22-23), which prompts prayers giving thanks. Jesus led a prayer of thanksgiving during the Last Supper (1Cor. 11:23-24). Paul frequently expressed thankfulness for believers he had helped to convert and who had helped support his ministry (1Thes. 1:2, Phil. 1:3). He instructed Believers to “Pray continually; give thanks in all circumstances.” (1Thes. 5:17-18)
A type of prayer akin to thanksgiving is praise, which expresses love and glory to God for who He is and what He means to us. Many Psalms express this type of prayer, from Psa. 9:1-2 to Psa. 150:1-6. Heb. 13:15 says, “Through Jesus, therefore, let us continually offer to God a sacrifice [prayer] of praise.” Rev. 5:13 refers to prayers of praise in heaven: “Then I heard every creature in heaven and on earth . . . singing: To him who sits on the throne and to the Lamb be praise and honor and glory and power, for ever and ever!”
A fourth kind of prayer is petition, which may be the most used and least understood type. The Lord’s Sample Prayer (Matt. 6:9-13) has a series of petitions. In Phil. 4:6 Paul taught: “By prayer and petition, with thanksgiving, present your requests to God.” A petition in which we ask God for something on behalf of another person is called intercession. Paul frequently prayed for others (Eph. 1:16-18, Phil. 1:3-4&9, Col. 1:3&9), and he asked believers to pray for him (Eph. 6:18-20, Col. 4:3-4, 1Tim. 2:1, 2Thes. 3:1), so perhaps intercession should be our most frequent type of petition (Eph. 6:18b).
Am I overlooking any major biblical category of prayer?