8/30/16

“Devoid of Any Understanding of Logic” by Kyle Butt, M.Div.


http://apologeticspress.org/APContent.aspx?category=9&article=959

“Devoid of Any Understanding of Logic”

by  Kyle Butt, M.Div.

One can read all kinds of material on the Internet these days. Millions of Web pages flash across computer screens on a daily basis. A fraction of that material centers on the debate between creation and evolution. Both sides marshal their best defenses, and pump out information in support of their particular view. While it is understood that every person who produces material for one particular view is not the “official spokesperson” for that view, it is nonetheless very interesting to see what tactics are being used by certain evolutionists in their attempt to discredit creation.
Consider an article by Frank Zindler, for instance. The article is titled “ ‘Creation Science’ and the Facts of Evolution.” It is a rather dated article, being written back in 1987, but is currently posted on the American Atheists official Web site. From the fact that it is posted on the Web site of such a prominent atheistic organization, one can only conclude that the American Atheists organization concurs with the sentiments found in the article.
The article in question is a caustic attack against creation, as well as any person who adheres to this idea. In his attempt to discredit creation, Zindler informs the reader that he believes that most of those who believe in creation are quite “devoid of any understanding of logic.” When listing one of the reasons why he thinks creation is not a viable idea, he made this statement: “On the other hand, those components of creationism which involve certain types of magical events (e.g., the divine creation of a young universe with all of its components bearing the false imprint of great age) make the claims of creationism untestable—making creationism not a theory at all, because theories must be testable!”
Zindler then proceeded to explain that “the conclusion that evolution has occurred is drawn from two simple observations: Observation 1: Living things come only from living things. Spontaneous generation is not possible when living things are already in existence. Observation 2: Fossil remains show that living things in the remote past were very different from living things today. Therefore: Conclusion: Life has changed through time (evolved).”
ViolĂ ! In three simple sentences, Zindler presents his strongest case for evolution. Let’s briefly analyze Zindler’s logic. Remember that he claimed that most creationists were “devoid of any understanding of logic,” and that creationism could not qualify as a theory because, he says, it is untestable and “theories must be testable!”
Using his own criterion (testability) for a theory, apply his thinking to his first observation. He stated that spontaneous generation does not occur “when living things are already in existence.” The implied statement here is that life can spontaneously generate where there is not already life. In fact, he had an explanatory note beside his first observation. He said: “Life cannot originate now for at least two reasons.” The two reasons he listed were the fact that oxygen in the atmosphere would quickly destroy compounds necessary for life, and existing microbes would eat the compounds necessary for life. He went on to conclude, however that “neither of these roadblocks to spontaneous generation existed before life had formed.”
Please remember that his most important criterion for dubbing anything a legitimate theory is testability. Apply that to spontaneous generation. Can we do experiments that would test whether or not spontaneous generation could occur in an environment without oxygen and microbes to destroy the compounds necessary for life? Yes. And every origin of life experiment that has attempted such has failed miserably. Has any scientist anywhere, at any time, under any circumstance, ever been able to perform an experiment that could prove that spontaneous generation can occur? The answer is a resounding, NO! Spontaneous generation has failed in every single circumstance that we humans have ever been able to observe or imagine. In fact, every experiment performed to date has shown that it does not occur. It cannot be proven that our Earth’s atmosphere was at some time in the distant past devoid of oxygen and microbes. [In fact, scientists now have credible evidence that the early Earth’s atmosphere did, in fact, contain oxygen; see Thaxton, et al., 1984).] Furthermore, experiments have been performed that imitate an environment devoid of these “life inhibitors,” and still there has never been a verified case of spontaneous generation. Spontaneous generation has been proven false.
If Zindler discredits the idea of creation based partially on his statement that certain components cannot be tested, then what, pray tell, does he do when his strongest case for evolution is based on an idea that has been tested and found to be false? And who is it that seems to be “devoid of any understanding of logic” in this particular discussion? Zindler’s statements not withstanding, creation by the hand of a Supernatural Creator is the only idea that can adequately account for the world around us.

REFERENCES

Thaxton, Charles B., Walter L. Bradley, and Roger L. Olsen (1984), The Mystery of Life's Origin (New York: Philosophical Library).
Zindler, Frank (1987), “ ‘Creation Science’ and the Facts of Evolution,” [On-line], URL: http://www.atheists.org/bone.pit/creationscience.html.

Abortion & Mental Health by Dave Miller, Ph.D.



http://apologeticspress.org/APContent.aspx?category=7&article=1724


Abortion & Mental Health

by  Dave Miller, Ph.D.

As the abortion debate continues to rage in America, the evidence continues to mount—not only that the pre-born infant is human—but that abortion is also harmful to the mother. For example, University of Oslo researchers conducted a study in which they compared the psychological after-effects of miscarriage and abortion (“Abortion ‘Leaves...,’” 2005). While miscarriage was associated with more mental distress in the six months after the loss of a baby, abortion had a much longer lasting negative effect. Anne Nordal Broen, the leader of the team of researchers, said the responses of the women in the miscarriage group were similar to those expected after a traumatic life event. But the abortion group had more complex responses. Anna Pringle, spokesperson for the anti-abortion charity Life, observed: “This confirms years of experience with women who come to us for counseling after abortion. The emotional suffering can be massive” (“Abortion ‘Leaves...’”). Richard Warren, from the Royal College of Obstetricians and Gynecologists, agreed: “It has always been considered, and this study also shows, that the decision to terminate may bring with it long-standing feelings of anxiety and guilt” (“Abortion ‘Leaves...’”).
Additional evidence comes from New Zealand—a country where abortion is legal. Researchers for the Christchurch Health and Development Study conducted a 25-year longitudinal study on the long-term effects of abortion on the mental health of young women ages 15 to 25. Reporting their results in the Journal of Child Psychology and Psychiatry, the scientists found that those having an abortion had elevated rates of subsequent mental health problems, including depression, anxiety, suicidal behaviors, and drug-use disorders. Their conclusion: “The findings suggest that abortion in young women may be associated with increased risks of mental health problems” (Fergusson, et al., 2006, 47[1]:16).
These findings are congruent with the Bible’s insistence that abortion, like other sins, is not only spiritually destructive (Miller, 2003), but psychologically and emotionally damaging as well (Proverbs 15:13-15; Isaiah 57:20-21). Those who are acquainted with the God of the Bible and His Word are aware that when His directives are violated, adverse consequences inevitably ensue. Since the Creator has provided His creatures with insight regarding how life is to be lived and how happiness may be achieved, going against His will results, not only in spiritual destruction, but in physical, emotional, and psychological devastation as well. The pagan nations that killed their own children were denounced by God as evil, committing abomination, and engaging in an action that He would never think of commanding them to do (Jeremiah 7:31; 19:5; 32:35). When Christian ethics are abandoned, the negative ramifications are extensive and far-reaching. Indeed, “[t]he fear of the Lord is the beginning of wisdom, and knowledge of the Holy One is understanding” (Proverbs 9:10). It is He Who insists that we recognize that “children are a heritage from the Lord, the fruit of the womb is a reward” (Psalm 127:3). Conformity to His instructions will result in positive mental health and the peace that “surpasses all understanding” (Philippians 4:7).

REFERENCES

“Abortion ‘Leaves Mental Legacy’” (2005), BBC News, December 12, [On-line], URL: http://news.bbc.co.uk/2/hi/health/4520576.stm.
Fergusson, David M., L. John Horwood, and Elizabeth M. Ridder (2006), “Abortion in Young Women and Subsequent Mental Health,” Journal of Child Psychology and Psychiatry, 47[1]:16, January, [On-line], URL: http://www.blackwell-synergy.com/doi/abs/10.1111/j. 1469-7610.2005.01538.x?prevSearch=allfield%3A%28abortion%29.
Miller, Dave (2003), “Abortion and the Bible,” [On-line], URL: http://www.apologeticspress.org/articles/1964.

Controversial Jericho by Eric Lyons, M.Min.



http://apologeticspress.org/AllegedDiscrepancies.aspx?article=666&b=Luke

Controversial Jericho

by Eric Lyons, M.Min.

Although the city of Jericho is mentioned only seven times in the New Testament, the passages in which the city is found have been under heavy attack by critics for centuries. Perhaps the most famous alleged geographical discrepancy surrounding Jericho is found in Luke 10 where Jesus told His unforgettable parable about the Good Samaritan. Jesus began the story saying, “A certain man went down from Jerusalem to Jericho” (10:30, emp. added). Many through the years have assumed Jesus was implying that Jericho was south of Jerusalem, since the man “went down” to get there. However, a quick look at a map of first-century Palestine (which can be found in the backs of most modern Bibles) shows that Jericho is several miles northeast of Jerusalem. Without looking any further into the geographical surroundings, one might assume that this represents a genuine discrepancy. After all, how can someone go “down” from point A to point B, if point B is north of point A?
As always, once all the facts are established, Jesus’ statement reconciles itself with truth quite easily. Although Jericho may be several miles north of Jerusalem, it is more than 3,500 feet lower in altitude. (Jerusalem is situated at an elevation of 2,550 feet above sea level, whereas Jericho is about 1,200 feet below sea level.) There is no way for a man to journey from Jerusalem to Jericho without going down in elevation. Needless to say, the argument which suggests that Jesus did not know His geography has been expelled from most skeptics’ repertoires in modern times. I only wish such could be said of the accusations surrounding the miracle He worked near the city of Jericho.
The case of the healing of the blind men near Jericho (recorded in Matthew 20:29-34, Mark 10:46-52, and Luke 18:35-43) has been highly criticized by skeptics. While both Mark and Luke mention the healing of only one blind man, Matthew records the healing of two men as Christ made His way to Jerusalem for the final Passover. Also, Matthew and Mark indicate that the blind men were healed as Jesus was leaving Jericho whereas Luke suggests that a blind man was healed as the Lord came near to the city. Allegedly, these differences surrounding Jesus’ miracle in the city of Jericho prove the fallacy of Bible writers.
In the first place, the fact that two of the Gospel accounts mention only one blind man, while the other mentions two, need not concern us. Just because Mark and Luke speak of only one blind man does not mean that they have at the same time denied that there were two blind men. Had Mark and Luke stated that Christ healed only one man, while Matthew then affirmed that more than one were healed, a contradiction would be apparent. But such is not the case. If one says, “Tim has a son,” he is not contradicted if someone else says, “Tim has a son and a daughter.” His statement was merely supplemented. [Matthew is the only one who recorded that Jesus performed this healing by a touch (20:34), but he does not give us the spoken words Jesus uttered as do Mark (10:52) and Luke (18:42).] There is no conflict, therefore, regarding the number of men involved. The accounts merely supplement one another. [This same reasoning should be used when dealing with the two demoniacs Matthew mentions (8:28ff.), compared with the one that Mark (5:2ff.) and Luke (8:27ff.) mention.]
Moreover, the fact that Mark mentioned by name one of the blind men (Bartimaeus) and his father (Timaeus, 10:46) might possibly indicate that Mark was centering on the blind man that he knew personally. If you lived during the time of Jesus and witnessed Him healing a number of people (with one of them being someone you knew), it would be understandable that when you returned home and spoke to your family you might speak only of the friend that Jesus healed. In no way is this being deceitful.
But how shall the second difficulty be resolved? Is there any logical reason as to why Matthew and Mark indicate that the blind men were healed as Jesus was leaving Jericho, while Luke mentions that a blind man was healed as the Lord came near to the city? Actually, there are at least two realistic possibilities as to why the accounts are worded differently. First, it is possible that three blind men were healed in the vicinity of Jericho on this occasion. The instance mentioned by Luke as occurring when Jesus approached the city might have represented a different case than that recorded by Matthew and Mark. This explanation is supported by the fact that
Luke refers only to a “multitude” of people being present as Jesus entered the city (18:36), but both Matthew (20:29) and Mark (10:46) make a point to say there was a “ great multitude” of people there by the time Jesus left the city. If the word spread of the miraculous healing on the way into the city, this would account for the swelling of the crowd (Geisler and Howe, 1992, p. 353).
Though this suggestion about there being three blind men is considered by many to be remote, it is at least possible—and that is all that is required to negate an alleged discrepancy.
Another possible way to harmonize these passages is to understand that at the time of Christ there actually were two Jerichos. First, there was the Jericho of Old Testament history (Joshua 6:1ff.; 1 Kings 16:34). In the first century, however, that city existed as a small village lying mostly in ruins, and about two miles south of that site was the new Jericho built by Herod the Great. The Lord, therefore, traveling toward Jerusalem, would first pass through the Old Testament Jericho, and then, some two miles to the southwest, go through Herodian Jericho. Accordingly, the references of Matthew and Mark to Jesus leaving Jericho would allude to old Jericho, whereas Luke’s observation of Jesus drawing near to Jericho would refer to the newer city. Hence, the miracles under consideration may have been performed between the two Jerichos (Robertson, 1930, 1:163).
When a person studies passages such as these that critics allege are contradictory, one important fact should be remembered: If there is any reasonable way of harmonizing these records, no legitimate contradiction can be charged to the accounts. Unless one can show that the same thing is under consideration at the same time in the same sense, then it cannot be considered a legitimate contradiction. A mere difference does not make a contradiction!
REFERENCES
Geisler, Norman L. and Thomas A. Howe (1992), When Critics Ask (Wheaton, IL: Victor Books).
Robertson, A.T. (1931), Word Pictures in the New Testament (Nashville, TN: Broadman).

Let us praise the Lord! by Roy Davison



http://www.oldpaths.com/Archive/Davison/Roy/Allen/1940/praise.html

Let us praise the Lord!
Christians glorify God. We praise God because of who He is, and what He has done.


We glorify God because He is great and powerful.

“For the LORD is great and greatly to be praised” (Psalm 96:4). “Be exalted, O LORD, in Your own strength! We will sing and praise Your power” (Psalm 21:13).

“Therefore David blessed the LORD before all the congregation; and David said: ‘Blessed are You, LORD God of Israel, our Father, forever and ever. Yours, O LORD, is the greatness, the power and the glory, the victory and the majesty; for all that is in heaven and in earth is Yours; Yours is the kingdom, O LORD, and You are exalted as head over all’” (2 Chronicles 29:10, 11). “Now therefore, our God, we thank You and praise Your glorious name” (1 Chronicles 29:13).

“All nations whom You have made shall come and worship before You, O Lord, and shall glorify Your name. For You are great, and do wondrous things; You alone are God. Teach me Your way, O LORD; I will walk in Your truth; Unite my heart to fear Your name. I will praise You, O Lord my God, with all my heart, and I will glorify Your name forevermore” (Psalm 86:9-12).

“I will extol You, my God, O King; and I will bless Your name forever and ever. Every day I will bless You, and I will praise Your name forever and ever. Great is the LORD, and greatly to be praised; and His greatness is unsearchable” (Psalm 145:1-3). “All Your works shall praise You, O LORD, and Your saints shall bless You. They shall speak of the glory of Your kingdom, and talk of Your power, to make known to the sons of men His mighty acts, and the glorious majesty of His kingdom. Your kingdom is an everlasting kingdom, and Your dominion endures throughout all generations” (Psalm 145:10-13).


We glorify God because He is righteous.

“And my tongue shall speak of Your righteousness and of Your praise all the day long” (Psalm 35:28). “I will praise the LORD according to His righteousness, and will sing praise to the name of the LORD Most High” (Psalm 7:17).


We glorify God because He is faithful and true.

“O LORD, You are my God. I will exalt You, I will praise Your name, for You have done wonderful things; Your counsels of old are faithfulness and truth” (Isaiah 25:1).


We glorify God because of His mercy.

“Praise the LORD, for His mercy endures forever” (2 Chronicles 20:21). “Praise the LORD! Oh, give thanks to the LORD, for He is good! For His mercy endures forever” (Psalm 106:1). “Oh, praise the LORD, all you Gentiles! Laud Him, all you peoples! For His merciful kindness is great toward us, and the truth of the LORD endures forever. Praise the LORD!” (Psalm 117:1, 2).

“Make a joyful shout to the LORD, all you lands! Serve the LORD with gladness; come before His presence with singing. Know that the LORD, He is God; it is He who has made us, and not we ourselves; we are His people and the sheep of His pasture. Enter into His gates with thanksgiving, and into His courts with praise. Be thankful to Him, and bless His name. For the LORD is good; His mercy is everlasting, and His truth endures to all generations” (Psalm 100:1-5).

“You are my God, and I will praise You; You are my God, I will exalt You. Oh, give thanks to the LORD, for He is good! For His mercy endures forever” (Psalm 118:28, 29).


We glorify God because He is our Savior.

“The LORD is my strength and song, and He has become my salvation; He is my God, and I will praise Him” (Exodus 15:2). “The LORD lives! Blessed be my Rock! Let God be exalted, the Rock of my salvation!” (2 Samuel 22:47). “Sing to the LORD, all the earth; proclaim the good news of His salvation from day to day. Declare His glory among the nations, His wonders among all peoples. For the LORD is great and greatly to be praised” (1 Chronicles 16:23-25). “The LORD lives! Blessed be my Rock! Let the God of my salvation be exalted” (Psalm 18:46).


Praise the Lord!

Let us glorify God for He is great and powerful. He is righteous, faithful and true. He saves us because he is merciful. Amen.

Roy Davison
The Scripture quotations in this article are from
The New King James Version. ©1979,1980,1982, Thomas Nelson Inc., Publishers.
Published in The Old Paths Archive
(http://www.oldpaths.com)

Heart by Gary Rose


Ever wonder WHY God lets you go through some things; WHY?  I am sure that there are many possibilities and each person is different, BUT from my reading of the Scriptures, God works on our hearts, in order that we might have the right attitudes. And if our attitudes are correct, then there is a high probability then we will listen to God and do his revealed will.

David is a prime example of this...

Psalm 51 (WEB)
  1 Have mercy on me, God, according to your loving kindness. 
According to the multitude of your tender mercies, blot out my transgressions.
 
(emp. added, GDR)
  2 Wash me thoroughly from my iniquity. 
Cleanse me from my sin. 

  3 For I know my transgressions. 
My sin is constantly before me. 

  4 Against you, and you only, I have sinned, 
and done that which is evil in your sight, 
so you may be proved right when you speak, and justified when you judge. 

  5 Behold, I was born in iniquity. 
My mother conceived me in sin. 

  6 Behold, you desire truth in the inward parts. 
You teach me wisdom in the inmost place. 

  7 Purify me with hyssop, and I will be clean. 
Wash me, and I will be whiter than snow. 

  8 Let me hear joy and gladness, 
that the bones which you have broken may rejoice. 

  9 Hide your face from my sins, 
and blot out all of my iniquities. 

  10 Create in me a clean heart, O God. 
Renew a right spirit within me. (emp. added, GDR)

  11 Don’t throw me from your presence, 
and don’t take your Holy Spirit from me. 

  12 Restore to me the joy of your salvation. 
Uphold me with a willing spirit. 


David, a man after God's own heart, yet a man with faults. I think this probably applies to many of us (how many? - who knows?). Verse 10 should be in our thoughts and prayers on a regular basis. 

Just something to think about on a hot, late summer day!!!
 

8/29/16

"THE SECOND EPISTLE OF PETER" Chapter Two by Mark Copeland


                     "THE SECOND EPISTLE OF PETER"

                              Chapter Two

OBJECTIVES IN STUDYING THIS CHAPTER

1) To examine Peter's detailed description of false teachers

2) To be aware of their techniques in leading others astray, and their
   sad end

3) To ascertain whether or not these false teachers had ever been true
   Christians

SUMMARY

One of the themes of Peter's second epistle is "beware of false
teachers", and such is the focus of the second chapter.  Just as there
were false prophets in Old Testament times, so there would be false
teachers.

Peter first describes the destructiveness of false teachers.  Denying
the Lord who bought them, they will secretly introduce destructive
heresies.  Many will follow them, and the way of truth will be
blasphemed.  But they will bring swift destruction on themselves (1-3).

Illustrating the doom of false teachers, Peter reminds his readers of
what happen to the angels who sinned, the ancient world destroyed by the
flood, and the fiery end of Sodom and Gomorrah.  Surely God knows how to
reserve the wicked for the day of punishment, and the example of Lot
shows that He also knows how to deliver the godly out of temptations
(4-9).

Peter then discusses the depravity of false teachers.  In arrogance they
revile against authority, all the while reveling in pleasure and lusts
as they circulate among the Christians they seek to influence.  Like the
prophet Balaam, they are motivated by the wages of unrighteousness and
have forsaken the right way.  Empty of true substance, they are like
wells without water, clouds tossed by a tempest (10-17).

Finally, Peter describes the deceptions of false teachers.  In both
their methods and promises they seek to deceive those who like them had
once escaped the pollutions of the world.  But the false teachers are
once again enslaved by such pollutions and their last end is worse than
the beginning (18-22).

OUTLINE

I. THE DESTRUCTIVENESS OF FALSE TEACHERS (1-3)

   A. THEIR DESTRUCTIVE HERESIES (1-2)
      1. Just as there were false prophets, so there will be false
         teachers
      2. They will bring in destructive heresies, even denying the Lord
         who bought them
      3. Many will follow their destructive ways, and the truth will be
         blasphemed

   B. THEIR DESTRUCTIVE METHODS (1,3)
      1. They bring in their heresies secretly
      2. They will exploit through covetousness and deceptive words

   C. THEIR DESTRUCTIVE END (1,3)
      1. They will bring swift destruction on themselves
      2. Their judgment is not idle, their destruction does not slumber

II. THE DOOM OF FALSE TEACHERS (4-9)

   A. THE EXAMPLE OF ANGELS WHO SINNED (4)
      1. God did not spare the angels who sinned
      2. He cast them down to hell (Tartarus)
      3. Delivered them to chains of darkness, reserved for judgment

   B. THE EXAMPLE OF THE FLOOD (5)
      1. God did not spare the ancient world, bringing the flood on the
         ungodly
      2. He saved Noah and his family of eight, a preacher of
         righteousness

   C. THE EXAMPLE OF SODOM AND GOMORRAH (6-8)
      1. God turned the cities into ashes, condemning them to
         destruction
      2. He made them an example to those who would live ungodly
      3. He delivered righteous Lot
         a. Who was oppressed by the filthy conduct of the wicked
         b. Who was tormented daily by seeing and hearing their lawless
            deeds

   D. GOD WILL DELIVER THE GODLY, PUNISH THE UNJUST (9)
      1. The Lord knows how to deliver the godly out of temptations
      2. He will reserve the unjust under punishment for the day of
         judgment

III. THE DEPRAVITY OF FALSE TEACHERS (10-17)

   A. REVILING AGAINST AUTHORITY (10-13a)
      1. They walk according to the flesh in the lust of uncleanness
      2. They despise authority, are presumptuous, self-willed
      3. They are not afraid to speak evil of dignitaries, unlike angels
         a. Who are greater in power and might
         b. Who do not bring reviling accusations before the Lord
      4. They are like natural brute beasts made to be caught and
         destroyed
         a. Speaking evil of things they do not understand
         b. Who will utterly perish in their own corruption
         c. Who will receive the wages of unrighteousness

   B. REVELING WITH GREAT PLEASURE (13b-14)
      1. They count it pleasure to carouse in the daytime
      2. Spots and blemishes, they carouse in their own deceptions while
         feasting with Christians
      3. They have eyes full of adultery that cannot cease from sin,
         beguiling unstable souls
      4. They have hearts trained in covetous practices, and are
         accursed children

   C. REVOLTING AGAINST THE RIGHT WAY (15-17)
      1. They have forsaken the right way and gone astray
      2. Like Balaam, who loved the wages of unrighteousness
         a. Who was rebuked for his iniquity
         b. His madness restrained by donkey speaking with a man's voice
      3. They are wells without water, clouds carried by a tempest
      4. For who the gloom of darkness is reserved forever

IV. THE DECEPTIONS OF FALSE TEACHERS (18-22)

   A. DECEPTIVE IN THEIR METHODS (18)
      1. They speak great swelling words of emptiness
      2. They allure those who have escaped through the lusts of the
         flesh, through licentiousness

   B. DECEPTIVE IN THEIR PROMISES (19)
      1. They promise liberty, while they themselves are slaves of
         corruption
      2. For by whom a person is overcome, by him also he is brought
         into bondage

   C. WHOSE LATTER END IS WORSE THAN THE BEGINNING (20-22)
      1. Having become entangled and overcome by the pollutions of the
         world which they had escaped through the knowledge of the Lord
         and Savior Jesus Christ
      2. It would have been better not to have known the way of
         righteousness, than having known it, to turn from the holy
         commandment delivered to them
      3. It has happened to them according to the proverb
         a. "A dog returns to his own vomit"
         b. "A sow, having washed, to her wallowing in the mire"

REVIEW QUESTIONS FOR THE CHAPTER

1) What are the main points of this chapter?
   - The destructiveness of false teachers (1-3)
   - The doom of false teachers (4-9)
   - The depravity of false teachers (10-17)
   - The deceptions of false teachers (18-22)

2) What does Peter warn that false teachers will do? (1)
   - Secretly bring in destructive heresies
   - Even denying the Lord who bought them

3) What impact will such false teachers have? (2)
   - Many will follow their destructive ways
   - The way of truth will be blasphemed

4) How will such teachers exploit people? (3)
   - By covetousness, with deceptive words

5) What three examples does Peter use to illustrate the doom of false
   teachers? (4-6)
   - The angels who sinned and were cast down to hell
   - The ancient world destroyed by the flood
   - The cities of Sodom and Gomorrah turned into ashes

6) How was Lot oppressed by living in Sodom? (7-8)
   - Every day seeing and hearing the filthy conduct of wicked

7) What two things does the Lord know to do? (9)
   - How to deliver the godly out of temptations
   - How to reserve the unjust under punishment for the day of judgment

8) Who in particular will receive such punishment? (10)
   - Those who walk in uncleanness and despise authority
   - Those who are presumptuous and self-willed; not afraid to speak
     evil of dignitaries

9) What are angels unwilling to do? (11)
   - Bring reviling accusations against dignitaries before the Lord

10) How does Peter further describe the false teachers? (12-14)
   - They speak evil of things they do not understand
   - They count it pleasure to carouse in the daytime
   - They have eyes full of adultery, beguiling unstable souls
   - They have hearts trained in covetousness, and are accursed children

11) In whose way have such false teachers followed? (15-16)
   - Balaam, who loved the wages of unrighteousness and was rebuked by a
     donkey

12) How else does Peter describe these false teachers? (17)
   - As wells without water, clouds carried by a tempest
   - For whom the gloom of darkness is reserved

13) How are the false teachers able to allure others? (18)
   - By speaking great swelling words of emptiness
   - Through the lusts of the flesh and licentiousness

14) Who will they seek to allure? (18)
   - The ones who have escaped from those living in error

15) In promising others liberty, what are they themselves?  Why? (19)
   - Slaves of corruption
   - For by whom a person is overcome, by him also he is brought into
     bondage

16) What had these false teachers once escaped?  How? (20)
   - The pollutions of the world
   - Through the knowledge of Jesus Christ

17) What had then happened to them? (20)
   - They were again entangled in the pollutions of the world and
     overcome

18) How had their latter end become worse for them than the beginning?
    (20-21)
   - It would have better for them not to have known the way of
     righteousness
   - Than knowing  it, to then turn from the holy commandment

19) What twofold proverb does Peter use to describe their sorry
    condition? (22)
   - A dog returns to his own vomit
   - A sow, having washed, to her wallowing in the mire

20) What in this chapter reveals that these false teachers had once
    been saved? (1,15,20,21, 22)
   - The Lord had bought them
   - They have forsaken the right way
   - They had escaped the pollutions of the world through the knowledge
     of Jesus
   - They had known the way of righteousness
 - Like a sow, they had been washed


Executable Outlines, Copyright © Mark A. Copeland, 2016

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Founding Father Elias Boudinot on Islam by Dave Miller, Ph.D.


http://apologeticspress.org/APContent.aspx?category=8&article=4586

Founding Father Elias Boudinot on Islam

by Dave Miller, Ph.D.

American views of Islam going back to the origins of America have been generally consistent. With a Christian worldview intact at the beginning, Americans have naturally recognized Islam’s inherent hostility toward Christianity and its fundamental threat to the American way of life. For example, Elias Boudinot was a premiere Founding Father with a long and distinguished career. He served as a member of the Continental Congress, where he served as its president (1782-1783); he signed the Treaty of Peace with Great Britain; he was a member of the U.S. House where he helped frame the Bill of Rights; he served as the Director of Mint under presidents Washington and Adams; etc. In his masterful refutation of Thomas Paine’s Age of Reason, Boudinot labeled Muhammad an “impostor,” and insightfully observed that
Mahomet aimed to establish his pretensions to divine authority, by the power of the sword and the terrors of his government; while he carefully avoided any attempts at miracles in the presence of his followers, and all pretences to foretell things to come.His acknowledging the divine mission of Moses and Christ confirms their authorityas far as his influence will go while their doctrines entirely destroy all his pretensions to the like authority…. And now, where is the comparison between the supposed prophet of Mecca, and the Son of God; or with what propriety ought they to be named together?...The difference between these characters is so great, that the facts need not be further applied (1801, pp. 36-39, emp. added).
This premiere Founder merely expressed the sentiments of the bulk of the Founders as well as the rank and file of American citizens. The political correctness that now characterizes western civilization has desensitized citizens and left the country vulnerable to the sinister infiltration of an ideology that is antithetical to the principles of the American Republic.

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