Transcript Sixteen Fundamental Truths

• Exposition by Dr. Randy Colver. Copyright © 2006.
• Graphic layout by Cathy Garland.
• Each of the Sixteen Fundamental Truths will be
introduced and quoted. Each quote will be highlighted
in colored font in the text.
• Scripture taken from the HOLY BIBLE, NEW
INTERNATIONAL VERSION®. NIV®. Copyright ©
1973, 1978, 1984 by International Bible Society. Used
by permission of Zondervan Publishing House. All
rights reserved.
1. The Scriptures Inspired
The AG Statement of Fundamental
Truths states:
• “The Scriptures, both the Old and New
Testaments, are verbally inspired of God
and are the revelation of God to man, the
infallible, authoritative rule of faith and
conduct (2 Timothy 3:15-17;
1 Thessalonians 2:13; 2 Peter 1:21).”
1. The Scriptures Inspired
• The Old and New Testaments contain the
sixty-six books of the Protestant canon.
• “The word ‘canon’ means ‘a rule, a
standard, a measuring rod.’ Therefore, a
book considered canonical is a book that
has met certain criteria, or standards”
(Horton 29).
1. The Scriptures Inspired
Four standards were generally applied to
early texts:
• “Apostolicity: Was the book the product
of an apostle or a close associate of an
apostle” (such as Mark or Luke)?
• Universality: Was the book widely
accepted and used in the churches?
1. The Scriptures Inspired
• “Contents: Did the subject matter of the
book appear to be on a plane with known
Scripture?”
• “Inspiration: Did the book bear the
special quality that speaks of divine
inspiration?” (Horton 29-30).
1. The Scriptures Inspired
• With a few exceptions, the New
Testament canon as we have it was listed
as early as A.D. 170 (the Muratorian
Canon).
1. The Scriptures Inspired
• By A.D. 367 Athanasius, an Early Church
father and bishop of Alexandria, listed all
the books of the New Testament that we
use today.
• The Council of Carthage in A.D. 397 again
affirmed the twenty-seven books of the
New Testament.
1. The Scriptures Inspired
• When we say that the Scriptures are inspired,
we do not mean that the Bible was created by
“mechanical dictation” of God (Horton 22) nor,
on the opposite end, that it contains only human
ideas or ethics.
• “The Greek word most nearly equivalent to our
word ‘inspiration’ is found in 2 Timothy 3:16.
It is theopneustos. It means, literally, ‘Godbreathed.’” (Horton 21).
1. The Scriptures Inspired
“…and how from infancy you have known the
holy Scriptures, which are able to make you
wise for salvation through faith in Christ Jesus.
All Scripture is God-breathed and is useful for
teaching, rebuking, correcting and training in
righteousness, so that the man of God may be
thoroughly equipped for every good work.”
—2 Tim 3:15-17
1. The Scriptures Inspired
• Inspiration means that by “divine breath
and power the Holy Spirit moved the
(human) authors of the Bible with such a
precision that the product accurately
reflects the intention of God himself”
(Horton 21).
1. The Scriptures Inspired
• The human authors wrote from their own
background, language, and culture, yet
they were led or “carried along” by the
Holy Spirit, thus ensuring the divine
content of what they wrote.
1. The Scriptures Inspired
“Above all, you must understand that no
prophecy of Scripture came about by the
prophet’s own interpretation. For
prophecy never had its origin in the will
of man, but men spoke from God as they
were carried along by the Holy Spirit.”
—2 Peter 1:20-21
1. The Scriptures Inspired
“And we also thank God continually
because, when you received the word of
God, which you heard from us, you
accepted it not as the word of men, but as
it actually is, the word of God, which is at
work in you who believe.”
—1 Thess. 2:13
1. The Scriptures Inspired
•
•
•
•
•
What else can we briefly note about the
Scriptures? The Bible is:
God’s written word to humankind –
Mk. 7:13; Acts 4:25; 28:25
Infallible – Ps. 19:7 (cf. Titus 1:2)
Inerrant – Prov. 30:5
Inspired in its entirety – Ro. 15:4
Verbal (a language deposit) – Mt. 4:4
1. The Scriptures Inspired
•
•
•
•
•
Confluent (dual authorship) – 2 Sa. 23:2
Authoritative – Is. 1:2
Sufficient – 2 Tim. 3:15 (cf. Acts 17:11)
Lucid – Ps. 119:105 (cf. 2 Pt. 3:16)
Efficacious (life-changing) – He. 4:12;
Is. 55:11
• Christ-centered – Lk. 24:27; Jn. 20:31
(Ideas condensed from “Biblical Revelation,” by Clark
Pinnock.)
1. The Scriptures Inspired
What can we say about Bible translations?
• Bible translations usually fall into one of
three types:
• Literal – word for word
• Dynamic Equivalence – thought for
thought
• Paraphrase – much more free
• This can be diagramed as the following:
1. The Scriptures Inspired
Literal –
Word for Word
Interlinear NASB KJV
Dynamic Equivalence –
Thought for Thought
NKJV
RSV NIV NJB GNB
TNIV
Paraphrase
JBP NLB MSG
Chart inspired by Gordon Fee and Douglas Stuart, How to Read
the Bible for All Its Worth, Grand Rapids: Zondervan, 1982, 36.
1. The Scriptures Inspired
• Literal translations are often more faithful
to the original languages, but are often
more difficult to read in the receptor
language.
• Paraphrases are often very easy to read,
but may add more interpretation than is
necessary.
• Dynamic equivalence translations try to
strike a balance between the two.
1. The Scriptures Inspired
• Dynamic equivalence and paraphrase are
a necessary part of any translation to
transfer meaning from the original to the
receptor language.
• Since there is a residue of untranslatable
truth in the original language and no one
translation captures all the meaning, use
several translations.
1. The Scriptures Inspired
• Generally, choose a more literal
translation or a translation that uses
dynamic equivalence for study and
devotional purposes; use a paraphrase for
devotions only.
• In addition, follow the lead of your senior
pastor to use the translation in the
services that he or she prefers.
1. The Scriptures Inspired
• As Christians we believe that God has revealed
himself through His Word—that He has disclosed
His names, will, purpose, and character.
• But what about those who do not believe the
Bible? How has God left evidence for
humankind so that we might recognize His
handiwork (Ro. 1:20)?
• Further, what has the Bible revealed about the
nature of God? To these questions we now turn.
2. The One True God
How do we know that God exists? Let’s
begin by briefly examining several
arguments for the existence of God:
• The Cosmological Argument – states that
God exists because “the beginning of the
universe implies the existence of a First
Cause” (Geivett 62) so great as to create
the universe out of nothing.
2. The One True God
• The Design Argument – states that features of
the natural world exhibit purpose and signal an
intelligent cause (Dembski 77).
• The irreducible complexity in the smallest of
organisms and the irreducibly complex
information in the basic structures of life (e.g.,
the DNA) are the fingerprints of a Designer, not
the product of random naturalism.
2. The One True God
• “Someone who finds a watch in a field
knows that it must have been made by an
intelligent being, so why does the same
not apply to the even more complex
mechanisms which we find in nature?”
• “Is it more plausible to believe that the
wonders of this world were created by a
supreme intelligence or that they emerged
accidentally?” (Bray 687).
2. The One True God
• The Moral Argument – states that since
objective moral values exist, then God
exists.
• “The stress of the moral argument is that
if the claims of morality are absolute and
universal, then there must be some
absolute and all-encompassing basis and
that is God” (Cook 448).
2. The One True God
• Contrary to naturalistic evolution, it is very unlikely that
personal values emerge from valuelessness.
• “Morality is often in conflict with our instinctual drives,
and we control and overcome them to do what is right”
(Cook 447).
• We make free, personal choices based on objective
moral values. A godless world “would entail an absence
of objective moral values” (Copan 115).
• “Without God, there would be no moral values, no
moral obligations, no human rights, no human dignity”
(Copan 122-123).
2. The One True God
We can surmise at this point that the “evidence
of design, of moral responsibility, of beauty, of
consciousness, of the human hankering for the
Transcendent, of religious experience, of
patterns in history, and so forth, all acquire a
compelling cumulative force pointing to a fuller
composite description of the Creator of the
universe” (Geivett 75-76).
2. The One True God
Having reached the point of recognizing the
reasonableness of a Supreme Being, we may
now note one more (philosophical) argument
that bolsters the rest:
• The Ontological Argument – states that “once
we understand what God is—the greatest
conceivable being or the most perfect being or
the most real being—then we shall see that such
a being must in fact exist” (Craig 125).
2. The One True God
• “The argument rests on the fact that all
men have an awareness of God. Because
the concept of God is universal, God
must have placed the idea within man”
(Enns 185).
2. The One True God
The Bible says this about our understanding of
God:
• “The heavens declare the glory of God; the skies
proclaim the work of his hands. Day after day
they pour forth speech; night after night they
display knowledge. There is no speech or
language where their voice is not heard. Their
voice goes out into all the earth, their words to
the ends of the world.”—Ps. 19:1-4
2. The One True God
• “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.”
—Ro. 1:20
• “The fool says in his heart, ‘There is no
God.’”—Ps 14:1.
2. The One True God
• “In the beginning God created the heavens
and the earth.”—Ge. 1:1
• “And without faith it is impossible to
please God, because anyone who comes
to him must believe that he exists and that
he rewards those who earnestly seek
him.”—He. 11:6
2. The One True God
The AG Statement of Fundamental Truths
states:
• “The one true God has revealed himself as the
eternally self-existent ‘I AM,’ the Creator of
heaven and earth and the Redeemer of mankind.
• “He has further revealed himself as embodying
the principles of relationship and association as
Father, Son, and Holy Spirit (Deut. 6:4; Isa.
43:10, 11; Matt. 28:19; Luke 3:22).
2. The One True God
• “The terms ‘trinity’ and ‘persons’ as
related to the Godhead, are not found in
the Scriptures.
• “However, we can speak with correctness
of the Lord our God, who is One Lord, as
a trinity or as one Being of three persons,
and still be absolutely scriptural (e.g.,
Matt. 28:19; John 14:16-17; 2 Cor. 13:14).
2. The One True God
• “Christ taught a distinction of Persons in
the Godhead which He expressed in
specific terms of relationship, as Father,
Son, and Holy Spirit, but that this
distinction and relationship, as to its mode
is inscrutable and incomprehensible,
because unexplained (Matt. 11:25-27;
28:19; Luke 1:35; 1 Cor. 1:24; 2 Cor.
13:14, 1 John 1:3-4).”
2. The One True God
• “Accordingly, therefore, there is that in
the Son which constitutes Him the Son
and not the Father; and there is that in the
Holy Spirit which constitutes Him the
Holy Spirit and not either the Father or the
Son.
2. The One True God
• “Wherefore, the Father is the Begetter;
the Son is the Begotten; and the Holy
Spirit is the One proceeding from the
Father and the Son.
• “Therefore, because these three Persons
in the Godhead are in a state of unity,
there is but one Lord God Almighty and
His name one (Zech. 14:9; John 1:18;
15:26; 17:11, 21).
2. The One True God
• “The Father, the Son, and the Holy Spirit are
never identical as to Person; nor confused as to
relation; nor divided in respect to the Godhead;
nor opposed as to cooperation.
• “The Son is in the Father and the Father is in the
Son as to relationship. The Son is with the Father
and the Father is with the Son, as to fellowship.
The Father is not from the Son, but the Son is
from the Father, as to authority.
2. The One True God
• “The Holy Spirit is from the Father and
the Son proceeding, as to nature,
relationship, cooperation and authority.
• “Hence, neither Person in the Godhead
either exists or works separately or
independently of the others (cf. John 5:1730, 32, 37; 8:17-18).”
2. The One True God
What else does the Bible reveal about
God?
The Bible discloses much about the nature
of God. From His words and works we
can determine His attributes. Here are
just a few of the attributes of God.
God is:
2. The One True God
• Omnipotent – He is all-powerful. He can
do anything He sets His heart to do.
• Being omnipotent does not mean that God
can do something against His nature, such
as sin, or do logical impossibilities (or
absurdities), such as create something
bigger than Himself.
2. The One True God
• Omnipresent – He is everywhere present
(Ps. 139:7-12). “Although He transcends
all spatial limitations, God is wholly
present at every point in the universe
simultaneously” (Barackman 52).
• This is not the same as pantheism, which
essentially teaches that everything is God.
2. The One True God
• Omniscient – He is all-knowing. God knows all
things past, present, and future (Prov. 15:3; Is.
46:10; Acts 2:23; Ro. 8:28-29).
• God demonstrates His omniscience in Bible
prophecy and typology. Through these He
foretells future events.
• For example, Isaiah 53 predicts the suffering
and death of Jesus Christ (the Messiah).
2. The One True God
• Eternal – He is without beginning or end;
He is infinite.
• “God is timeless, as His name ‘I AM’
suggests (Ex. 3:14)” (Barackman 52).
• Whereas Satan is the “god of this age”
(2 Cor. 4:4), God is the “King of the ages”
(Rev. 15:3). He is sovereign over all time.
2. The One True God
• Of these attributes already mentioned, the
prophet Isaiah spoke, “Do you not know?
Have you not heard? The LORD is the
everlasting God, the Creator of the ends of
the earth. He will not grow tired or weary,
and his understanding no one can fathom”
(Is. 40:28).
2. The One True God
• Immutable – God does not change; He is
forever the same (Ps. 102:27).
• “The first and fundamental difference
between the Creator and his creatures is
that they are mutable and their nature
admits change, whereas God is immutable
and can never cease to be what he is”
(Packer 77). (See Nu. 23:19; 1 Sa. 15:29.)
2. The One True God
• God’s character, word, and purposes
remain the same.
• “Every good and perfect gift is from
above, coming down from the Father of
the heavenly lights, who does not change
like shifting shadows.”—Ja. 1:17
• “Long ago I learned from your statutes
that you established them to last forever.”
—Ps 119:152.
2. The One True God
• Similarly, Jesus Christ does not change:
• “Jesus Christ is the same yesterday and
today and forever.”—Heb 13:8
• This truth, combined with the compassion
of God, provides assurance that God
continues to meet our needs in the same
manner in which Christ did (e.g., healing
and miracles remain today).
2. The One True God
• Holy – He is set apart from sin and anything that
is sinful (Is. 57:15; 59:2). That is, God has “no
personal relation to sin” (Barackman 54).
• Further, God is in His nature Light, and
therefore “in Him there is no darkness at all”
(1 Jn. 1:5).
• God also demands that we be holy because He is
holy (Lev. 11:44-45; 1 Pt. 1:15-16).
2. The One True God
• Since none of us can measure up to this standard
of holiness, and since sin results in death (Ro.
5:12) and eternal separation from God (Jn.
3:36), then we need Someone who can meet this
standard of holiness and die for us.
• This leads us to the good news that Jesus Christ
has become our perfect sacrifice, bringing us
into relationship with God (Ro. 3:21-26).
2. The One True God
• Just – God is fair and righteous in all He
does.
• This means that Christ’s atonement
satisfied the justice of the Father, and is
given to all who will receive Him by faith
(Jn. 1:12) on an equal basis (Ro. 3:21-30).
• This also means that we must be fair and
impartial in how we treat others
(Ja. 2:2-9).
2. The One True God
• Love – God is Love (1 Jn. 4:8-10, 16).
“This means more than that God is loving;
it means that love is of the essence of his
being” (Morris 136).
• (Similarly, God is in His essence light
[1 Jn. 1:5], spirit [Jn. 4:24], and
consuming fire [He. 12:29].)
2. The One True God
• Since God is love, this means that all
God’s activity springs from His love.
• For instance, “for whom God loves he
disciplines” (He. 12:6). That we suffer
consequences for our ungodliness proves
his love.
2. The One True God
• The Bible also clearly shows that God’s
love is active and unmerited (Jn. 3:16):
• “This is love: not that we loved God, but
that he loved us and sent his Son as an
atoning sacrifice for our sins.”—1 Jn 4:10.
• God’s love for us exemplifies how we
should love one another (1 Jn. 4:11).
2. The One True God
• Loving and Loyal – God’s love is steadfast; it
endures forever (Ps. 136:1ff; Is. 54:10; Ho.
10:12).
• This idea is found in the important Hebrew
word chesed, which means a deep, affectionate
commitment to relationship, especially
demonstrated through God’s covenant
relationships with humankind.
• We can count on this love even in the midst of
trial or calamity (Lam. 3:22; 31).
2. The One True God
• “Give ear and come to me; hear me, that your
soul may live. I will make an everlasting
covenant with you, my faithful love promised to
David.”Isaiah 55:3
• “‘Though the mountains be shaken and the hills
be removed, yet my unfailing love for you will
not be shaken nor my covenant of peace be
removed,’ says the LORD, who has compassion
on you.”Isaiah 54:10
2. The One True God
• Loving and Wrathful – God is both a God
of love and of wrath (1 Jn. 4:8; Ro. 1:18).
• In God, love and wrath are necessary
corollaries.
• God brings judgment on all who do evil
because He is holy and just, and because
He defends the children He loves.
2. The One True God
• This judgment is necessary because it turns his
people from sin and because it brings them
deliverance from sin and from those who do evil
against them.
• “The love of God that ceaselessly works to save
sinners is ruthlessly active to destroy evil from
the world he loves…It is so terrible because it is
the other side of his love, and it is as great as his
love” (Schofield 53f).
2. The One True God
The names of God reveal much about His Person. The
following are several important names of God:
• The Hebrew word transliterated Yahweh (YHVH) or
Jehovah – the covenant, personal name of God,
translated “LORD.”
• This name “is likely related to the verb ‘to be.’ Thus in
Exodus 3:14-15 the Lord declares, ‘I AM WHO I
AM…This is my name forever’” (Enns 198).
• This name points to God’s eternal and immutable
(changeless) nature.
2. The One True God
• The Hebrew words El (singular) or Elohim
(plural) – the generic names for “God.”
• These words derive their meaning from “power”
(cf. Prov. 3:27), thus they mean the Mighty One
or All Powerful One.
• As Trinitarians we hold that elohim “is a
numerical plural, indicating the plurality of
Persons within the divine Trinity, or Godhead”
(Barackman 66).
2. The One True God
• The Hebrew word Adonai – means “lord” or
“master.”
• The Greek word “kurios” – is a title that means
“lord.”
• The Greek word “theos” – is the generic word
for “god” or “God,” depending on the context.
• There are many other wonderful names of God,
each revealing important aspects of His nature.
2. The One True God
• There are also many compound names of God:
• For example, Jehovah-shalom means “the Lord
our peace” (Judges 6:23), Jehovah-rapha means
“the Lord who heals” (Ex. 15:26), and Jehovahtsidkenu means “the Lord our righteousness”
(Jer. 23:6).
• In many cases, God revealed a compound name
to meet a specific need among His people.
• For instance, God revealed His name Jehovahshalom during a time when there was no peace
for the nation of Israel.
2. The One True God
• We have seen that the Bible teaches that
the Godhead consists of three coeternal
and coexistent Persons who are
distinguishable, but inseparable.
• However, there are three common
erroneous views about God that we should
briefly discuss.
• These are Modalism, Arianism, and
Tritheism.
2. The One True God
• Modalism (also called Monarchianism or
Sabellianism) – The belief that God is one
Person who appears in different modes,
sometimes as the Father, Son, or Holy
Spirit.
• This aberrant view stresses the unity of the
Persons of the Godhead at the expense of
their distinctiveness.
2. The One True God
• In doing so, modalists believe that God’s
one, real nature is masked by the three
manifestations of Father, Son, and Holy
Spirit.
• “But what does this do to all the apparent
personal interaction that occurs between
the Father and the Son throughout the
Gospels?” (Boyd 180).
2. The One True God
• Further, it “completely undermines the
genuiness of the Father’s personal love for the
Son and the Son’s personal love for the
Father…” (Boyd 183).
• We can only conclude that in modalism such
interaction is ingenuine.
• Further, rather than recognizing two distinct
Persons on the throne, modalists see an
“illusion of separation” between “God on the
throne and the Lamb next to the throne in
Revelation 4 and 5” (Boyd 182).
2. The One True God
• In addition, how “can Jesus be both the Sender
and the Sent; the One who prays and the One to
whom the prayer is directed; the sacrifice and
the One to whom the sacrifice is given?”
(Morey 537).
• Is all of this personal and distinct activity
merely an “illusion”? Was the one God behind
these masks simply loving Himself?
2. The One True God
• “A modern form of this heresy erupted in
Pentecostal circles about 1915, assuming the
epithet of ‘Jesus Only,’ or ‘Oneness’” (Horton
55).
• The members of this movement were given this
name because they harmonized Matthew 28:19
with Acts 2:38 and baptized in the name of Jesus
only.
• The “name ‘Jesus’ was interpreted to be the
singularly revealed name of the Father, Son, and
Holy Spirit” (Reed 147).
2. The One True God
• Stanley Horton (55-56) explains:
• “It should be noted also that in Matt. 28:19 the
command was literally to baptize them ‘into the
name,’ which was their way of saying into the
worship and service of the Father, Son, and
Holy Spirit.”
• “In Acts 2:38, however, a different form is used
in the Gk. and means ‘upon the Name of Jesus,’
which was their way of saying ‘upon the
authority of Jesus,’ an authority expressed in
Matt. 28:19.”
2. The One True God
• Arianism – The heretical belief that Jesus
Christ did not exist from all eternity, and
is therefore a created being.
• However, if Christ is not deity, then we
are not really united to God.
• Further, our sins are still unremitted, since
only a sinless, holy God can die for our
sins (cf. Acts 20:28; Ro. 8:20).
2. The One True God
• Although we will examine the deity of Christ in
detail in Part 2, we should note here that Jesus is
clearly called God in a number of passages (e.g.
Jn. 1:1-3; Ro. 9:5; He. 1:8, etc.).
• The heresy of Arianism was overwhelmingly
rejected at the Council of Nicea in A.D. 325.
• The Jehovah’s Witnesses (or Watchtower
Society) are a modern Arian cult.
2. The One True God
• Tritheism – The belief that the three
Persons of the Godhead have separate
natures or divided essence, thus resulting
in three Gods.
• This ignores the very important truth that
we worship one God (Deut. 6:4; the
Hebrew word for “one” is “echad” which
means a compound unity).
2. The One True God
• The terminology of the Trinity reached the
height of clarity in the Athanasian Creed of the
Fifth Century.
• This creed explained that “we worship One God
in Trinity and Trinity in Unity, neither
confounding the Persons nor dividing the
substance.”
• Thus the Church Fathers explained that God is
distinguishable as Father, Son, and Holy Spirit,
but inseparable—perfectly united in Divine
Substance.
Works Cited
•
•
•
•
•
•
Barackman, Floyd. Practical Christian Theology: Examining the Great
Doctrines of the Faith. Grand Rapids: Kregel Publications 1998.
Boyd, Gregory. Oneness Pentecostals and the Trinity. Grand Rapids:
Baker, 1992.
Buchanan, Mark. The Holy Wild: Trusting in the Character of God.
Sisters: Multnomah, 2003.
Cook, E. D. “Moral Argument for God.” New Dictionary of Christian
Apologetics. Eds. W. C. Campbell-Jack and Gavin McGrath. Downers
Grove: Intervarsity Press 2006. 446-449.
Copan, Paul. “A Moral Argument.” To Everyone an Answer: A Case for
the Christian Worldview. Eds. Francis Beckwith, William Craig, J. P.
Moreland. Downers Grove: Intervarsity Press 2004. 108-123.
Craig, William Lane. “The Ontological Argument.” To Everyone an
Answer: A Case for the Christian Worldview. Eds. Francis Beckwith,
William Craig, J. P. Moreland. Downers Grove: Intervarsity Press 2004.
124-137.
Works Cited
• Dembski, William. “An Information-Theoretic Design Argument.”
To Everyone an Answer: A Case for the Christian Worldview. Eds.
Francis Beckwith, William Craig, J. P. Moreland. Downers Grove:
Intervarsity Press 2004. 77-94.
• Edgar, Brian. The Message of the Trinity. Downers Grove:
InterVarsity Press, 2004.
• Enns, Paul. The Moody Handbook of Theology. Chicago: Moody
Press 1989.
• Geivett, Douglas. “The Kalam Cosmological Argument.” To
Everyone an Answer: A Case for the Christian Worldview. Eds.
Francis Beckwith, William Craig, J. P. Moreland. Downers Grove:
Intervarsity Press 2004. 61-76.
• Glassman, Eugene. The Translation Debate. Downers Grove:
InterVarsity Press, 109.
Works Cited
• Gross, Edward, editor. Charles Hodge: Systematic Theology. Grand
Rapids: Baker, 1998.
• Lewis, C. S. God in the Dock, “Christian Apologetics.” Cited in
Wayne Martindale and Jerry Root, editors, The Quotable Lewis: An
Encyclopedic Selection of Quotes from the Complete Published
Works of C. S. Lewis. Wheaton: Tyndale House, 1989.
• ___________. Mere Christianity. San Francisco: Harper Collins,
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• Packer, J. I. Knowing God. Downers Grove: InterVarsity Press,
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• Pinnock, Clark. Biblical Revelation—The Foundation of Christian
Theology. Chicago: Moody Press 1971.
• Randal, Lewis. Boettner’s Reformed Doctrine of Predestination:
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Seminary, 1935).
• Reed, David. “Aspects of the Origins of Oneness Pentecostalism.”
Aspects of Pentecostal-Charismatic Origins. Ed. Vinson Synan.
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• Schaff, Philip and David Schley Schaff. History of the Christian
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• Strobel, Lee. The Case For Faith. Grand Rapids: Zondervan, 2000.
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