Dan Chapa

The Scholastics used to ask “does predestination place anything in the predestined?” A relevant question indeed concerning Acts 4:28. Consider the translation change from the 1984 NIV to the 2012 ISV: “They did what your power and will had decided beforehand should happen.” 1984 New International Version “to carry out everything that your hand and will had predetermined to take place” 2012 International Standard Version The NIV speaks of God’s choice – a mental resolution on His part – the ISV speaks of God’s actions impacting and determining the events. In the NIV, God’s mind is set; in the ISV the events are set. The Greek term proorizo is flexible in either direction – both translations are permissible. Yet the ISV clarifies the ambiguous term in favor of Calvinism. The argument for determinism based on the ISV is simple – God predetermined sinful actions for which man is morally responsible, therefore compatible determinism is true. But this argument is not quite so

In Unam Sanctum, the Pope declared himself to be over the secular government and history is replete with examples of Pope’s trying to control governments. 1 By contrast, the Baptist Faith and Message sates: “ Church and state should be separate. The state owes to every church protection and full freedom in the pursuit of its spiritual ends. In providing for such freedom no ecclesiastical group or denomination should be favored by the state more than others. Civil government being ordained of God, it is the duty of Christians to render loyal obedience thereto in all things not contrary to the revealed will of God. The church should not resort to the civil power to carry on its work .” Which is more in line with the American Way  and the 1 st Amendment which states “ Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof ”? ------------------------------------ 1 We are informed by the texts of the gospels that in thi

Some Roman Catholics argue that the first council of Nicea proves the Bishop of Rome was a universal bishop over all regions. The ancient customs of Egypt, Libya and Pentapolis shall be maintained, according to which the bishop of Alexandria has authority over all these places since a similar custom exists with reference to the bishop of Rome . Similarly in Antioch and the other provinces the prerogatives of the churches are to be preserved. In general the following principle is evident: if anyone is made bishop without the consent of the metropolitan, this great synod determines that such a one shall not be a bishop. If however two or three by reason of personal rivalry dissent from the common vote of all, provided it is reasonable and in accordance with the church's canon, the vote of the majority shall prevail. ( link ) The statement is ambiguous if the bishop of Rome is over the surrounding provence of Rome or over everything.  However, it's important to note that Rufi

Your Blessedness has also been careful to declare that you do not now make use of proud titles, which have sprung from a root of vanity, in writing to certain persons, and you address me saying, As you have commanded. This word, command, I beg you to remove from my hearing, since I know who I am, and who you are. For in position you are my brethren, in character my fathers. I did not, then, command, but was desirous of indicating what seemed to be profitable. Yet I do not find that your Blessedness has been willing to remember perfectly this very thing that I brought to your recollection. For I said that neither to me nor to any one else ought you to write anything of the kind; and lo, in the preface of the epistle which you have addressed to myself who forbade it, you have thought fit to make use of a proud appellation, calling me Universal Pope. But I beg your most sweet Holiness to do this no more , since what is given to another beyond what reason demands is subtracted from yourse

Calvinist often site Hebrews 10:14 as teaching limited/definitive atonement. Specifically, the perfect tense of “has perfected” indicates our perfecting took place in the past – it’s settled and done with, though it has lasting results into the future. Of course, this leads to questions like are we born justified, and also, if we are already perfect, why are we being sanctified? But rather than critiquing the Calvinist view, I would like to focus on alternative explanations. For years, I held this passage references three time frames: three events. Here’s what it looks like as a timeline: First is the cross, which is the offering whereby Christ supplied the provision – the only basis for salvation. This is the “by one offering”. The third event is happening while the book of Hebrews is written; the sanctification of the believers. This is referenced by “are being sanctified”. In between is a second, implicit event; the conversion of the people spoken of in Hebrews; the mome

The Canons of Dort say Christ acquired faith for us by His death ( Point 2, article 8 ). 1  The significance of this seemly minor point is that Christ buying the condition of the covenant effectively changes the covenant from conditional to unconditional. Christ buying faith links the provision and application of Christ’s blood – ensuring the provision and application are co-extensive. When the bible says Christ bought us or redeemed us from the curse of the law, being made a curse for us, it’s talking about penal substitution. God’s law and justice demand the punishment of sinners, so we were lawbreakers and under a sentence of death. Christ redeems us by penal substitution – He satisfies justice by His death. The same cannot be said for faith. The bible never says Christ bought or redeemed faith. Does faith need to be rescued? Is faith a lawbreaker and under a sentence of death? It’s not like the bible speaks of Christ’s death overcoming some obstacle to God’s giving us f

Deuteronomy 7:3-4 Do not intermarry with them. Do not give your daughters to their sons or take their daughters for your sons, for they will turn your sons away from following me to serve other gods, and the LORD's anger will burn against you and will quickly destroy you. 1 Kings 11:2, 9 They were from nations about which the LORD had told the Israelites, "You must not intermarry with them, because they will surely turn your hearts after their gods." Nevertheless, Solomon held fast to them in love.... verse 9  The LORD became angry with Solomon because his heart had turned away from the LORD, the God of Israel, who had appeared to him twice. God uses His middle knowledge to warn people. If you put yourself into a given circumstance, you will do this.  God knew what would happen if the Israelites intermarried.  He knew what the foreign wives would do and how the Israelites would respond.  Sadly, Solomon didn't listen. On divine determinism, God's forek

Interpretation brings out the meaning of something. There has to be some original being interpreted and some level of faithfulness to represent that original. When interpreting the bible, you have to know what the bible says and try to represent what it says. Now bad interpretations are still interpretations. Much leeway can be given for those who are not experienced in the word of truth (Hebrews 5:14). A child might interpret scripture badly, but they are still interpreting scripture, so long as they are trying to represent what they read. But if someone simply disagrees with scripture, they are not interpreting scripture. For example, if someone “rationalizes” a biblical account of a miracle, they are not interpreting scripture. Because intent is involved, sometimes it’s hard to say if someone is interpreting the bible or not. For example, I recently read a homosexual argue Paul, in Romans 1:26-27, does not condemn all homosexual activity. When someone challenged this, the

Some Calvinists say God desires for us not to sin, even though He determines us to sin. This divine desire is  like Paul’s unfulfilled desire not to sin (Romans 7:15) or my desire to eat cake when I am on a diet. If all things were equal, I would act on my desire, but all things are not equal. At the same time they accuse Traditional Baptists and Arminians of holding to an idea of an eternally frustrated God. God pines away throughout all eternity as He watches those He loves suffer. Some even go as far as to call God (on Traditional Baptist views) a looser. But how does their view avoid this charge? Here’s Bruce Ware’s example explaining the “two wills” of God. “ Second, I do think we can understand something of how God can genuinely desire the salvation of all yet ordain and determine the salvation of only some.43 We can understand something of this because we experience much the same reality at times in our human experience. I recall watching a PBS special many years ago that