FRAGMENTS OF CLEMENT OF ALEXANDRIA
I.--COMMENTS ON THE FIRST EPISTLE OF PETER.
CHAP. i. 3. "Blessed be the God and Father
of our Lord Jesus Christ, who by His great mercy hath
regenerated us." For if God generated us of matter,
He afterwards, by progress in life, regenerated us.
"The Father of our Lord, by the resurrection
of Jesus Christ:" who, according to your faith,
rises again in us; as, on the other hand, He dies in
us, through the operation of our unbelief. For He said
again, that the soul never returns a second time to
the body in this life; and that which has become angelic
does not become unrighteous or evil, so as not to have
the opportunity of again sinning by the assumption
of flesh; but that in the resurrection the soul[3]
returns to the body, and both are joined to one another
according to their peculiar nature, adapting themselves,
through the composition of each, by a kind of congruity
like[4] a building of stones.
Besides, Peter says,[5] "Ye also, as living stones,
are built up a spiritual house;" meaning the place
of the angelic abode, guarded in heaven[6]. "For
you," he says, "who are kept by the power
of God, by faith and contemplation, to receive the
end of your faith, the salvation of your souls."
Hence it appears that the soul is not naturally
immortal; but is made immortal by the grace of God,
through faith and righteousness, and by knowledge.
"Of which salvation," he says,[7] "the
prophets have inquired and searched diligently,'' and
what follows. It is declared by this that the prophets
spake with wisdom, and that the Spirit of Christ was
in them, according to the possession of Christ, and
in subjection to Christ. For God works through archangels
and kindred angels, who are called spirits of Christ.
"Which are now," he says,[8] "reported
unto you by them that have preached the Gospel unto
you." The old things which were done by the prophets
and escape the observation of most, are now revealed
to you by the evangelists. "For to you,"
he says,[9] "they are manifested by the Holy Ghost,
who was sent;" that is the Paraclete, of whom
the Lord said, "If I go not away, He will not
come."[10] "Unto whom,"[11] it is said,
"the angels desire to look;" not the apostate
angels, as most suspect, but, what is a divine truth,
angels who desire to obtain the advantage of that perfection.
"By precious blood," he says,[12] "as
of a lamb without blemish and without spot." Here
he touches on the ancient Levitical and sacerdotal
celebrations; but means a soul pure through righteousness
which is offered to God.
"Verily foreknown before the foundation of
the world."[13] Inasmuch as He was foreknown before
every creature, because He was Christ.
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"But manifested in the last times" by the
generation of a body.
"Being born again, not of corruptible seed."[1]
The soul, then, which is produced along with the body
is corruptible, as some think.
"But the word of the Lord," he says,[2]
"endureth for ever:" as well prophecy as
divine doctrine.
"But ye are a chosen generation, a royal priesthood."[3]
That we are a chosen race by the election of God is
abundantly clear. He says royal, because we are called
to sovereignty and belong to Christ; and priesthood
on account of the oblation which is made by prayers
and instructions, by which are gained the souls which
are offered to God.
"Who, when He was reviled," he says,[4]
"reviled not; when He suffered, threatened not."
The Lord acted so in His goodness and patience. "But
committed Himself to him that judged Him unrighteously:"[5]
whether Himself, so that, regarding Himself in this
way, there is a transposition.[6] He indeed gave Himself
up to those who judged according to an unjust law;
because He was unserviceable to them, inasmuch as He
was righteous: or, He committed to God those who judged
unrighteously, and without cause insisted on His death,
so that they might be instructed by suffering punishment.
"For he that will love life, and see good days;"[7]
that is, who wishes to become eternal and immortal.
And He calls the Lord life, and the days good, that
is holy.
"For the eyes of the Lord," he says, "are
upon the righteous, and His ears on their prayers:"
he means the manifold inspection of the Holy Spirit.
"The"face of the Lord is on them that do
evil ;"[8] that is, whether judgment, or vengeance,
or manifestation.
"But sanctify the Lord Christ," he says,
"in your hearts."[9] For so you have in the
Lord's prayer, "Hallowed be Thy name."[10]
"For Christ,"he says,[11] "hath once
suffered for our sins, the just for the unjust, that
he might present[12] us to God; being put to death
in the flesh, but quickened in the spirit." He
says these things, reducing them to their faith. That
is, He became alive in our spirits.
"Coming," he says,[13] "He preached
to those who were once unbelieving." They saw
not His form, but they heard His voice.
"When the long-suffering of God"[14] holds.
out. God is so good, as to work the result by the teaching
of salvation.
"By the resurrection," it is said,[15]
"of Jesus Christ:" that, namely, which is
effected in us by faith.
"Angels being subjected to Him,"[16] which
are the first order; and "principalities"
being subject, who are of the second order; and "powers"
being also subject,"which are said to belong to
the third order.
"Who shall give account," he says,[17]
" to Him who is ready to judge the quick and the
dead."
These are trained through previous judgments.[18]
Therefore he adds, "For this cause was the Gospel
preached also to the dead"--to us, namely, who
were at one time unbelievers. "That they might
be judged according to men," he says,[19] "
in the flesh, but live according to God in the spirit.
Because, that is, they have fallen away from faith;
whilst they are still in the flesh they are judged
according to preceding judgments, that they might repent.
Accordingly, he also adds, saying, "That they
might live according to God in the spirit." So
Paul also; for he, too, states something of this nature
when he says, "Whom I have delivered to Satan,
that he might live in the spirit; "[20] that is,
"as good stewards of the manifold grace of God."
Similarly also Paul says, "Variously, and in many
ways, God of old spake to our fathers."[21]
"Rejoice," it is said,[22] "that
ye are partakers in the sufferings of Christ:"
that is, if ye are righteous, ye suffer for righteousness'
sake, as Christ suffered for righteousness. "Happy
are ye, for the Spirit of God, who is the Spirit of
His glory and virtue, resteth on you." This possessive
"His" signifies also an an angelic spirit:
inasmuch as the glory of God those are, through whom,
according to faith and righteousness, He is glorified,
to honourable glory, according to the advancement of
the saints who are brought in. "The Spirit of
God on us," may be thus understood; that is, who
through faith comes on the soul, like a gracefulness
of mind and beauty of soul.
"Since," it is said,[23] "it is time
for judgment beginning at the house of God." For
judgment will overtake these in the appointed persecutions.
"But the God of all grace," he says.[24]
"Of all grace," he says, because He is good,
and the giver of all good things.
573
"Marcus, my son, saluteth you."[1] Mark, the follower of Peter, while Peter publicly preached the Gospel at Rome before some of Caesar's equites, and adduced many testimonies to Christ, in order that thereby they might be able to commit to memory what was spoken, of what was spoken by Peter wrote entirely what is called the Gospel according to Mark. As Luke also may be recognised[2] by the style, both to have composed the Acts of the Apostles, and to have translated Paul's Epistle to the Hebrews.
II.--COMMENTS ON THE EPISTLE OF JUDE,
Jude, who wrote the Catholic Epistle, the brother
of the sons of Joseph, and very religious, whilst knowing
the near relationship of the Lord, yet did not say
that he himself was His brother. But what said he?[3]
"Jude, a servant of Jesus Christ,"--of Him
as Lord; but "the brother of James." For
this is true; he was His brother, (the son)[4] of Joseph.
"For[5] certain men have entered unawares, ungodly
men, who had been of old ordained and predestined to
the judgment of our God;" not that they might
become impious, but that, being now impious, they were
ordained to judgment. "For the Lord God,"
he says,[6] "who once delivered a people out of
Egypt, afterward destroyed them that believed not;"
that is, that He might train them through punishment.
For they were indeed punished, and they perished on
account of those that are saved, until they turn to
the Lord. "But the angels," he says,[7] "that
kept not their own pre-eminence," that, namely,
which they received through advancement, "but
left their own habitation," meaning, that is,
the heaven and the stars, became, and are called apostates.
"He hath reserved these to the judgment of the
great day, in chains, under darkness." He means
the place near the earth,[8] that is, the dark air.
Now he called "chains" the loss of the honour
in which they had stood, and the lust of feeble things;
since, bound by their own lust, they cannot be converted.
"As Sodom and Gomorrha," he says.[9] ...
By which the Lord signifies that pardon had been granted;[10]
and that on being disciplined they had repented. "Similarly[11]
to the same," he says,[12] "also those dreamers,"--that
is, who dream in their imagination lusts and wicked
desires, regarding as good not that which is truly
good, and superior to all good,--defile the flesh,
despise dominion, and speak evil of majesty,"
that is, the only Lord,[13] who is truly our Lord,
Jesus Christ, and alone worthy of praise. They "speak
evil of majesty," that is, of the angels.
"When Michael, the archangel,[14] disputing
with the devil, debated about the body of Moses."
Here he confirms the assumption of Moses. He is here
called Michael, who through an angel near to us debated
with the devil.
"But these," he says,[15] "speak
evil of those things which they know not; but what
they know naturally, as brute beasts, in these things
they corrupt themselves." He means that they eat,
and drink, and indulge in uncleanness, and says that
they do other things that are common to them with animals,
devoid of reason.
"Woe unto them!" he says,[16] "for
they have gone in the way of Cain." For so also
we lie under Adam's sin through similarity of sin.
"Clouds," he says,[17] "without water;
who do not possess in themselves the divine and fruitful
word." Wherefore, he says, "men of this kind
are carried about both by winds and violent blasts."[18]
"Trees," he says, "of autumn, without
fruit,"--unbelievers, that is, who bear no fruit
of fidelity. "Twice dead," he says: once,
namely, when they sinned by transgressing, and a second
time when delivered up to punishment, according to
the predestined judgments of God; inasmuch as it is
to be reckoned death, even when each one does not forthwith
deserve the inheritance. "Waves," he says,[19]
"of a raging sea." By these words he signifies
the life of the Gentiles, whose end is abominable ambition.[20]
"Wandering stars,"--that is, he means those
who err and are apostates are of that kind of stars
which fell from the seats of the angels-" to whom,"
for their apostasy, "the blackness of darkness
is reserved for ever. Enoch also, the seventh from
Adam," he says,[21] "prophesied of these."
In these words he verities the prophecy.
"Those," he says,[22] "separating"
the faithful from the unfaithful, be convicted according
to their own unbelief. And again those separating from
the flesh.[23] He says, "Animal[24] not having
574
the spirit;" that is, the spirit which is by faith,
which supervenes through the practice of righteousness.
"But ye, beloved," he says,[1] "building
up yourselves on your most holy faith, in the Holy
Spirit." "But some," he says,[2] "save,
plucking them from the fire; "[3] "but of
some have compassion in fear," that is, teach
those who fall into the fire to free themselves. "Hating,"
he says,[4] "that spotted garment, which is carnal:"
that of the soul, namely; the spotted garment is a
spirit polluternal lusts.[5]
"Now to Him," he says,[6] "who is
able to keep you without stumbling, and present you
faultless before the presence of His glory in joy."
In the presence of His glory: he means in the presence
of the angels, to be presented faultless having become
angels.[7] When Daniel speaks of the people and comes
into the presence of the Lord, he does not say this,
because he saw God: for it is impossible that any one
whose heart is not pure should see God; but he says
this, that everything that the people did was in the
sight of God, and was manifest to Him; that is, that
nothing is hid from the Lord.
Now, in the Gospel according to Mark, the Lord
being interrogated by the chief of the priests if He
was the Christ, the Son of the blessed God, answering,
said, "I am;[8] and ye shall see the Son of man
sitting at the right hand of power.[9] But powers[10]
mean the holy angels. Further, when He says "at
the right hand of God," He means the self-same
[beings], by reason of the equality and likeness of
the angelic and holy powers, which are called by the
name of God. He says, therefore, that He sits at the
right hand; that is, that He rests in pre-eminent honour.
In the other Gospels, however, He is said not to have
replied to the high priest, on his asking if He was
the Son of God. But what said He? "You say."[11]
Answering sufficiently well. For had He said, It is
as you understand, he would have said what was not
true, not confessing Himself to be the Son of God;
[for] they did not entertain this opinion of Him; but
by saying "You say,"[12] He spake truly.
For what they had no knowledge of, but expressed in
words, that he confessed to be true.
III.--COMMENTS ON THE FIRST EPISTLE OF JOHN.
Chap. i. I. "That which was from the beginning;
which we have seen with our eyes; which we have heard."
Following the Gospel according to John, and in accordance
with it, this Epistle also contains the spiritual principle.
What therefore he says, "from the beginning,"
the Presbyter explained to this effect, that the beginning
of generation is not separated from the beginning of
the Creator. For when he says, "That which was
from the beginning," he touches upon the generation
without beginning of the Son, who is co-existent with
the Father. There was; then, a Word importing an unbeginning
eternity; as also the Word itself, that is, the Son
of God, who being, by equality of substance, one with
the Father, is eternal and uncreate. That He was always
the Word, is signified by saying, "In the beginning
was the Word." But by the expression, "we
have seen with our eyes," he signifies the Lord's
presence in the flesh, "and our hands have handled,"
he says, "of the Word of life." He means
not only His flesh, but the virtues of the Son, like
the sunbeam which penetrates to the lowest places,--this
sunbeam coming in the flesh became palpable to the
disciples. It is accordingly related in traditions,
that John, touching the outward body itself, sent his
hand deep down into it, and that the solidity of the
flesh offered no obstacle, but gave way to the hand
of the disciple.
"And our hands have handled of the Word of
life;" that is, He who came in the flesh became
capable of being touched. As also,
Ver. 2. "The life was manifested." For
in the Gospel he thus speaks: "And what was made,
in Him was life, and the life was the light of men."[13]
"And we show unto you that eternal life, which
was with the Father, and was manifested
unto you."
He signifies by the appellation of Father, that
the Son also existed always, without beginning. Ver.
5. "For God," he says, "is light."
He does not express the divine essence, but wishing
to declare the majesty of God, he has applied to the
Divinity what is best and most excellent in the view
of men. Thus also Patti, when he speaks of "light
inaccessible."[14] But John himself also in this
same Epistle says, "God is love:"[15] pointing
out the excellences of God, that He is kind and merciful;and
because He is light, makes men righteous, according
to the advancement of the soul,
575
through charity. God, then, who is ineffable in respect
of His substance, is light.
"And in Him is no darkness at all,"--that
is, no passion, no keeping up of evil respecting any
one, [He] destroys no one but gives salvation to all.
Light moreover signifies, either the precepts of the
Law, or faith, or doctrine. Darkness is the opposite
of these things. Not as if there were another way;
since there is only one way according to the divine
precepts. For the work of God is unity. Duality and
all else that exists, except unity, arises from perversity
of life.
Ver. 7. "And the blood of Jesus Christ His
Son," he says, "cleanses us." For the
doctrine of the Lord, which is very powerful, is called
His blood.
Ver. 10. "If we say that we have not sinned,
we make Him a liar, and His word is not in us."
His doctrine, that is, or word is truth.
Chap. ii. I. "And if any man sin," he
says, "we have an advocate[1] with the Father,
Jesus Christ." For so the Lord is an advocate
with the Father for us. So also is there, an advocate,
whom, after His assumption, He vouchsafed to send.
For these primitive and first-created virtues are unchangeable
as to substance, and along with subordinate angels
and archangels, whose names they share, effect divine
operations. Thus also Moses names the virtue of the
angel Michael, by an angel near to himself and of lowest
grade. The like also we find in the holy prophets;
but to Moses an angel appeared near and at hand. Moses
heard him and spoke to him manifestly, face to face.
On the other prophets, through the agency of angels,
an impression was made, as of beings hearing and seeing.
On this account also, they alone heard, and they
alone saw; as also is seen in the case of Samuel.[2]
Elisaeus also alone heard the voice by which he was
called.[3] If the voice had been open and common, it
would have been heard by all. In this instance it was
heard by him alone in whom the impression made by the
angel worked.
Ver. 2. "And not only for our sins,"--that
is for those of the faithful,--is the Lord the propitiator,
does he say, "but also for the whole world."
He, indeed, saves all; but some [He saves], converting
them by punishments; others, however, who follow voluntarily
[He saves] with dignity of honour; so "that every
knee should bow to Him, of things in heaven, and things
on earth, and things under the earth;"[4] that
is, angels, men, and souls that before His advent have
departed from this temporal life.
Ver. 3. "And by this we know that we know Him,
if we keep His commandments." For the Gnostic[5]
[he who knows also does the Works which pertain to
the province of virtue. But he who performs the works
is not necessarily also a Gnostic. For a man may be
a doer of right works, and yet not a knower of the
mysteries of science. Finally, knowing that some works
are performed from fear of punishment, and some on
account of the promise of reward, he shows the perfection
of the man gifted with knowledge, who fulfils his works
by love. Further, he adds, and says:-- Ver. 5. "But
whoso keepeth His word, in him verily is the love of
God perfected: hereby know we that we are in Him,"--by
faith and love.
Ver. 7. "I write no new commandment unto you,
but an old commandment, which ye had from the beginning,"--through
the Law, that is, and the prophets; where it is said,
God is one. Accordingly, also, he infers, "For
the old commandment is the word which ye have heard."
Again, however, he says:--
Ver. 8. "This is the commandment; for the darkness"
of perversion, that is, "has passed away, and,
lo, the true light hath already shone,"--that
is, through "faith", through knowledge, through
the Covenant working in men, through prepared judgments.
Ver. 9. "He that saith he is in the light,"
-in the light, he means in the truth,--" and hateth,"
he says, "his brother." By his brother, he
means not only his neighbour, but also the Lord. For
unbelievers hate Him and do not keep His commandments.
Therefore also he infers:--
Ver. 10. "He that loveth his brother abideth
in the light; and there is none occasion of stumbling
in him."
Vers. 12-14. He then indicates the stages of advancement
and progress of souls that are still located in the
flesh; and calls those whose sins have been forgiven,
for the. Lord's name's sake, "little children,"
for many believe on account of the name only. He styles
"fathers" the perfect, "who have known
what was from the beginning," and received with
understanding, -the Son, that is, of whom he said above,
"that which was from the beginning."
"I write," says he, "to you, young
men, because ye have overcome the wicked one."
Young man strong in despising pleasures. "The
wicked one" points out the eminence of the devil.
"The children," moreover, know the Father;
having fled from idols and gathered together to the
one God.
Ver. 15. "For the world," he says, "is
in the
576
wicked one." Is not the world, and all that is
in the. world, called God's creation and very good?
Yes. But,
Ver. 16. "The lust of the flesh, the lust of
the eyes, and the ambition of the world," which
arise from the perversion of life, "are not of
the Father, but of the world," and of you.
Ver. 17. "Therefore also the world shall pass
away, and the lust thereof; but he that doeth the will
of God" and His commandments "abideth for
ever."
Ver. 19. "They went out from us; but they were
not of us "--neither the apostate angels, nor
men falling away;--" but that they may be manifested
that they are not of us." With sufficient clearness
he distinguishes the class of the elect and that of
the lost, and that which remaining in faith "has
an unction from the Holy One," which comes through
faith. He that abideth not in faith.
Ver. 22. "A liar" and "an antichrist,
who denieth that Jesus is the Christ." For Jesus,
Saviour and Redeemer, is also Christ the King.
Ver. 23. "He who denies the Son," by ignoring
Him, "has not the Father, nor does he know Him."
But he who knoweth the Son and the Father, knows according
to knowledge, and when the Lord shall be manifested
at His second advent, shall have confidence and not
be confounded. Which confusion is heavy punishment.
Ver. 29. "Every one," he says, "who
doeth righteousness is born of God;" being regenerated,
that is, according to faith.
Chap. iii. I. "For the world knoweth us not,
as it knew Him not." He means by the world those
who live a worldly life in pleasures.
Ver. 2. "Beloved," says he, "now
are we the sons of God," not by natural affection,
but because we have God as our Father. For it is the
greater love that, seeing we have no relationship to
God, He nevertheless loves us and calls us His sons.
"And it hath not yet appeared what we shall be;"
that is, to what kind of glory we shall attain. "For
if He shall be manifested,"--that is, if we are
made perfect,--"we shall be like Him," as
reposing and justified, pure in virtue, "so that
we may see Him" (His countenance) "as He
is," by comprehension.
Ver. 8. "He that doeth unrighteousness is of
the devil," that is, of the devil as his father,
following and choosing the same things. "The devil
sinneth from the beginning," he says. From the
beginning from which he began to sin, incorrigibly
persevering in sinning.
Ver. 9. He says, "Whosoever is born of God
does not commit sin, for His seed remaineth in him;"
that is, His word in him who is born again through
faith.
Ver. 10. "Thus we know the children of God,
as likewise the children of the devil," who choose
things like the devil; for so also they are said to
be of the wicked one.
Ver. 15. "Every one who hateth his brother
is a murderer." For in him through unbelief Christ
dies. Rightly, therefore, he continues, "And ye
know that no murderer and unbeliever hath eternal life
abiding in him." For the living Christ[1] abides
in the believing soul.
Ver. 16. "For He Himself laid down His life
for us;" that is, for those who believe; that
is, for the apostles. If then He laid down His life
for the apostles, he means His apostles themselves:
us if he said, We, I say, the apostles, for whom He
laid down His life, "ought to lay down our lives
for the brethren;" for the salvation of their
neighbours was the glory of the apostles.
Ver. 20. He says, "For God is greater than
our heart;" that is, the virtue of God [is greater]
than conscience, which will follow the soul. Wherefore
he continues, and says, "and knoweth all things."
Ver. 21. "Beloved, if our heart condemn us
not, it will have confidence before God."
Ver. 24. "And hereby we know that He dwelleth
in us by His Spirit, which He hath given us;"
that is, by superintendence and foresight of future
events.
Chap. iv. 18. He says, "Perfect love casteth
out fear." For the perfection of a believing man
is love.
Chap. v. 6. He says, "This is He who came by
water and blood;" and again,--
Ver. 8. "For there are three that bear witness,
the spirit," which is life, "and the water,"
which is regeneration and faith, "and the blood,"
which is knowledge; "and these three are one."
For in the Saviour are those saving virtues, and life
itself exists in His own Son.
Ver. 14. "And this is the confidence which
we have towards Him, that if we ask anything according
to His will, He will hear us." He does not say
absolutely what we shall ask, but what we ought to
ask.
Ver. 19 "And the whole word lieth in the wicked
one;" not the creation, but worldly men, and those
who live according to their lusts.
Ver. 20. "And the Son of God hath come and
given us understanding," which comes to us, that
is, by faith, and is also called the Holy Spirit.
IV.--COMMENTS ON THE SECOND EPISTLE OF JOHN.
The second Epistle of John, which is written to
Virgins, is very simple. It was written to a Babylonian
lady, by name Electa, and indicates the election of
the holy Church. He establishes in this Epistle that
the following out of the faith is not without charity,
and so that no one divide Jesus Christ; but only to
believe that Jesus Christ has come in the flesh. For
he who has the Son by apprehension in his intellect
knows also the Father, and grasps with his mind intelligibly
the greatness of His power working without beginning
of time.
Ver. 10. He says, "If any come unto you and
bring not this doctrine, receive him not into your
house, neither bid him God speed; for he that biddeth
him God speed is partaker of his evil deeds."
He forbids us to salute such, and to receive them to
our hospitality. For this is not harsh in the case
of a man of this sort. But he admonishes them neither
to confer nor dispute with such as are not able to
handle divine things with intelligence, lest through
them they be seduced from the doctrine of truth, influenced
by plausible reasons. Now, I think that we are not
even to pray with such, because in the prayer which
is made at home, after rising from prayer, the salutation
of joy is also the token of peace.
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The Real Jesus: Who is the Real Jesus? Ever since the dawn of modern rationalism, skeptics have sought to use textual criticism, archaeology and historical reconstructions to uncover the "historical Jesus" -- a wise teacher who said many wonderful things, but fulfilled no prophecies, performed no miracles and certainly did not rise from the dead in triumph over sin. Over the past 100 years, however, startling discoveries in biblical archaeology and scholarship have all but vanquished the faulty assumptions of these doubting modernists. Regretably, these discoveries have often been ignored by the skeptics as well as by the popular media. As a result, the liberal view still holds sway in universities and impacts the culture and even much of the church.
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This presentation explodes the myths of these critics and the movies, books and television programs that have popularized their views.
Presented in ten parts -- perfect for individual, family and classroom study -- viewers will be challenged to go deeper in their knowledge of Christ in order to be able to defend their faith and present the truth to a skeptical modern world – that the Jesus of the Gospels is the Jesus of history -- "the same yesterday, today and forever" (Hebrews 13:8). He is the real Jesus. Speakers include: George Grant, Ted Baehr, Stephen Mansfield, Raymond Ortlund, Phil Kayser, David Lutzweiler, Jay Grimstead, J.P. Holding, and Eric Holmberg. Ten parts, over two hours of instruction! Running Time: 130 minutes
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| The Beast of Revelation: IDENTIFIED
Who is the dreaded beast of Revelation? Now at last, a plausible candidate for this personification of evil incarnate has been identified (or re-identified). Ken Gentry's insightful analysis of scripture and history is likely to revolutionize your understanding of the book of Revelation -- and even more importantly -- amplify and energize your entire Christian worldview! Historical footage and other graphics are used to illustrate the lecture Dr. Gentry presented at the 1999 Ligonier Conference in Orlando, Florida. It is followed by a one-hour question and answer session addressing the key concerns and objections typically raised in response to his position. This presentation also features an introduction that touches on not only the confusion and controversy surrounding this issue -- but just why it may well be one of the most significant issues facing the Church today. Ideal for group meetings, personal Bible study -- for anyone who wants to understand the historical context of John's famous letter "... to the seven churches which are in Asia." (Revelation 1:4) |
(Available in DVD only) $17.95 ORDER NOW!
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INCLUDES A FREE Sixteen Christian leaders and scholars answer some of the most common questions and misperceptions related to this volatile issue: Download the free |
Perfect for group instruction as well as personal
Bible study. Speakers include: George Grant, Howard Phillips,
R.C. Sproul Jr., Ken Gentry, Gary DeMar, Jay Grimstead, R.J. Rushdoony,
Steven Schlissel, Andrew Sandlin, Eric Holmberg, and more!
Ten parts, over four hours of instruction! Watch over 60 streaming videos from God's Law and Society at:
Price reduced! |
| Amazing Grace: The History and Theology of Calvinism
Over four hours of instruction! Just what is “Calvinism?” Does this teaching make man a deterministic robot and God the author of sin? What about free will? If the church accepts Calvinism, won’t evangelism be stifled, perhaps even extinguished? How can we balance God’s sovereignty and man’s responsibility? What are the differences between historic Calvinism and hyper-Calvinism? Why did men like Augustine, Luther, Calvin, Spurgeon, Whitefield, Edwards and a host of renowned Protestant evangelists embrace the teaching of predestination and election and deny free will theology? This is the first video documentary that answers these and other related questions. Hosted by Eric Holmberg, this fascinating three-part, four-hour presentation is detailed enough so as to not gloss over the controversy. At the same time, it is broken up into ten “Sunday-school-sized” sections to make the rich content manageable and accessible for the average viewer. |
$19.95 ORDER NOW!
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