for videos to work, the address has to start with http:// not https://

Monday, May 24, 2010

Protestantism And Historical Continuity

Manasseh reigned fifty-five years in Jerusalem, and did that which was evil in the sight of the LORD, after the abominations of the heathen: for he built up again the high places which Hezekiah his father had destroyed, and reared up altars for Baal, and made a grove, as did Ahab king of Israel, and worshipped all the host of heaven, and served them, and built altars in the two courts of the house of the LORD for all the host of heaven; he wrought much wickedness in the sight of the LORD, to provoke him to anger, and set a graven image of the grove that he had made in the house of the LORD. Manasseh king of Judah hath done these abominations, and hath done wickedly above all that the Amorites did, which were before him, and hath made Judah also to sin with his idols. Moreover, he shed innocent blood very much, till he had filled Jerusalem from one end to another, beside his sin wherewith he made Judah to sin, in doing that which was evil in the sight of the LORD.

On one hand they make recourse to Biblical passages such as the one cited above to support their position that there were indeed times in which the [ Old Testament ] Church has been completely wiped out of the face of the earth... yet on the other hand they can't deny the fact that no such thing ever happened during similar historical periods of comparable length and intensity of persecution, such as the relatively recent Communist experience, for instance...

Begging The Question: Big Time!

Friday, May 21, 2010

The Difference Between Protestant And Orthodox Apologetics


1 Peter 3:15 Be ready always to give an [ afore-prepared and over-rehearsed ] answer [ learned by rote ] to every man that asketh you a reason of the hope that is in you with meekness and fear. [ And if he doesn't actually ask, feel free to start the conversation yourself !]


Luke 12:11 And when they bring you unto the synagogues, and unto magistrates, and powers, take ye no thought how or what thing ye shall answer, or what ye shall say: 12 For the Holy Ghost shall teach you in the same hour what ye ought to say.

The Fallacy Of Believing That Jesus Was A Mere Man, Later Deified By His Followers

Acts 10:25 And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him. 26 But Peter took him up, saying, Stand up; I myself also am a man.

Acts 12:21 And upon a set day Herod, arrayed in royal apparel, sat upon his throne, and made an oration unto them. 22 And the people gave a shout, saying, It is the voice of a god, and not of a man. 23 And immediately the angel of the Lord smote him, because he gave not God the glory: and he was eaten of worms, and gave up the ghost.

Acts 14:11 And when the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men. 12 And they called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker. 13 Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people. 14 Which when the apostles, Barnabas and Paul, heard of, they rent their clothes, and ran in among the people, crying out, 15 And saying, Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein: 16 Who in times past suffered all nations to walk in their own ways. 17 Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness. 18 And with these sayings scarce restrained they the people, that they had not done sacrifice unto them.

Romans 1:21 Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. 23 And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things. 25 Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen.

Thursday, May 20, 2010

Feminist Double Standard

On one hand, we don't ordain women; on the other hand, we "worship" Mary.

Monday, May 10, 2010

Reformed Protestant Double Standard

Philip Schaff

History of the Christian Church, Third Volume

Chapter IX. Theological Controversies,
And Development Of The Ecumenical Orthodoxy

§ 142. The Orthodox Christology: Analysis and Criticism.

Such considerations suggest the true position and the just value of the Creed of Chalcedon, against both exaggeration and disparagement. That symbol does not aspire to comprehend the Christological mystery, but contents itself with setting forth the facts and establishing the boundaries of orthodox doctrine. It does not mean to preclude further theological discussion, but to guard against such erroneous conceptions as would mutilate either the divine or the human in Christ, or would place the two in a false relation. It is a light-house, to point out to the ship of Christological speculation the channel between Scylla and Charybdis, and to save it from stranding upon the reefs of Nestorian dyophysitism or of Eutychian monophysitism. It contents itself with settling, in clear outlines, the eternal result of the theanthropic process of incarnation, leaving the study of the process itself to scientific theology. The dogmatic letter of Leo, it is true, takes a step beyond this, towards a theological interpretation of the doctrine; but for this very reason it cannot have the same binding and normative force as the symbol itself. As the Nicene doctrine of the Trinity stands midway between tritheism and Sabellianism, so the Chalcedonian formula strikes the true mean between Nestorianism and Eutychianism. It accepts dyophysitism; and so far it unquestionably favored and satisfied the moderate Antiochian party rather than the Egyptian. But at the same time it teaches with equal distinctness, in opposition to consistent Nestorianism, the inseparable unity of the person of Christ.

Semi-Pelagianism is a somewhat vague and indefinite attempt at reconciliation, hovering midway between the sharply marked systems of Pelagius and Augustine, taking off the edge of each, and inclining now to the one, now to the other. The name was introduced during the scholastic age, but the system of doctrine, in all essential points, was formed in Southern France in the fifth century, during the latter years of Augustine’s life and soon after his death. It proceeded from the combined influence of the pre-Augustinian synergism and monastic legalism. Its leading idea is, that divine grace and the human will jointly accomplish the work of conversion and sanctification, and that ordinarily man must take the first step. It rejects the Pelagian doctrine of the moral roundness of man, but rejects also the Augustinian doctrine of the entire corruption and bondage of the natural man, and substitutes the idea of a diseased or crippled state of the voluntary power. It disowns the Pelagian conception of grace as a mere external auxiliary; but also, quite as decidedly, the Augustinian doctrines of the sovereignty, irresistibleness, and limitation of grace; and affirms the necessity and the internal operation of grace with and through human agency, a general atonement through Christ, and a predestination to salvation conditioned by the foreknowledge of faith. The union of the Pelagian and Augustinian elements thus attempted is not, however, an inward organic coalescence, but rather a mechanical and arbitrary combination, which really satisfies neither the one interest nor the other, but commonly leans to the Pelagian side.