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Copyright 1994 by the Christian Research Institute.
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"Questions and Answers on the Bible, the Cults, the Occult, and
Aberrant Christian Teachings" (from The Bible Answer Man column of
the Christian Research Newsletter, Volume 4: Numbers 3, 4 and 5,
1991) by Robert M. Bowman, Ken Samples and Ron Rhodes.
    The editor of the Christian Research Newsletter is Ron
Rhodes.

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Volume 4, Issue 3

    _This column is based on questions and answers excerpted from
"The Bible Answer Man," CRI's live call-in radio broadcast. In this
issue of the Newsletter, Rob Bowman addresses the question: Does
God know everything, including the things that human beings will
choose to do in the future?_

    It isn't too surprising to hear non-Christians, liberals, and
cultists deny that God knows all things. What _is_ surprising is
that a growing number of theologians who profess to be evangelicals
also deny it.

    The Bible repeatedly affirms that God knows all things. His
knowledge is "perfect" (Job 37:16) and "beyond measure" (Ps.
147:5). He sees every move we make, knows the innermost thoughts of
our hearts, and knows what we are going to say before we say it (1
Sam. 16:7; 1 Chron. 28:9; Ps. 139:1-6; Jer. 17:10; Heb. 4:12-13).
Jesus tells us that our heavenly Father even knows how many hairs
are on our heads (Matt. 10:29-30). Unlike the false gods of the
world, the Lord knows _everything_ that will happen in the future
(Isa. 41:21-24; 42:9; 44:7). God revealed to Isaiah, for example,
the name of Cyrus -- the king who returned the Jews to their land
after their exile in Babylon -- more than a century before Cyrus
was even born (Isa. 44:28--45:1). God even knows what people would
have done if their circumstances had been different (Matt. 11:21).

    Despite this evidence, some people deny that the Bible teaches
that God is all-knowing. They point out, for example, that Genesis
reports God coming to look for Adam in the Garden of Eden after
Adam and Eve had sinned (Gen. 3:9-13). Later, the Book of Genesis
reports God as saying that He would go down to Sodom and Gomorrah
to find out how bad their sin was (Gen. 18:20-21).

    These passages, however, do not actually say that God did _not_
know everything. Nor are these passages difficult to understand.
Parents often ask their children where they are or what they have
done, _even though they already know,_ in order to get the children
to face up to their wrongdoing. God does the same thing with us.

    There is another common objection to the doctrine that God is
all-knowing. It is the claim that if God knows everything that will
happen, our actions cannot be free, responsible decisions. For
example, if God knew that Adam and Eve would sin, then, we are
told, Adam and Eve had no choice in the matter -- what they did was
predetermined from the start.

    Christians have proposed somewhat differing answers to this
objection. Some agree that in some sense everything we do is
predetermined, but argue that from another perspective our actions
are indeed the result of our own responsible choices. Others have
urged that God's _knowing_ all things before they happen does not
imply that He _determines_ all things before they happen. However
the matter is resolved, one thing is clear: we are not at liberty
to deny or twist the Bible's teaching that God is all-knowing just
because we are not sure how that is compatible with the Bible's
teaching that we make responsible choices. _Both_ are clearly
taught in the Bible, so Christians must _accept_ both -- even if
they do not know how to put the two together.
-------------


Volume 4, Issue 4

    _This column is based on questions and answers excerpted from
"The Bible Answer Man," CRI's live call-in radio broadcast. In this
issue of the Newsletter, Ken Samples -- noting that some Christian
churches recite creeds during their worship services -- addresses
the question: What are creeds, and why are they important?_

    The term creed is derived from the Latin word _credo,_ meaning
"I believe." Creeds are considered to be authoritative
pronouncements that set forth the central articles or tenets of the
historic Christian faith.

    While the most famous of creeds were developed during church
history, specific statements in Scripture have been used as creeds
in themselves. For example, in the Old Testament the Israelites
used the Shema as a creedal expression of the unity and uniqueness
of Yahweh: "Hear, O Israel: The Lord our God, the Lord is one"
(Deut. 6:4). In the New Testament, there are several passages that
were used as protocreedal statements during apostolic times. The
apostle Paul's statement in Romans 10:9 about confessing "Jesus as
Lord" was certainly used as an early Christian creedal confession.
The use of creedal expressions, therefore, has a biblical base.

    In many cases these biblical statements were used as models for
the formal creeds that developed later. The four formal creeds used
in church history consist of: the Apostles' Creed, the Nicene
Creed, the Athanasian Creed, and the Creed of Chalcedon.

    The creeds were written with several purposes in mind. First,
they were written to correct various heresies that had arisen. For
example, the Nicene Creed was written to combat the Arian heresy
that denied Christ's full and unqualified deity. The Creed of
Chalcedon countered heresies that challenged the biblical teaching
concerning Christ's human and divine natures in one Person
(Nestorianism and Eutychianism).

    Second, the creeds affirm Christian truth. The Athanasian
Creed, for example, affirms the truth of the Trinity, Christ's
incarnation, resurrection, ascension, second coming, and final
judgment. Creeds, therefore, have an appropriate use both in
Christian instruction as well as in worship services.

    Another way in which creeds are beneficial is that they help us
identify what is _essential_ doctrine from that which is
_peripheral._ For example, the creeds do not discuss disputable
areas in eschatology (the study of last things) such as the
rapture, the tribulation, or the millennium, but simply state -- as
does the Nicene Creed -- the central issue, which is that "He
[Christ] shall come again, with glory, to judge the living and the
dead; whose kingdom shall have no end....and I look for the
resurrection of the dead, and the life of the world to come. Amen."
The features in eschatology that are central and indispensable to
historic Christianity are that (1) Jesus Christ will return to
earth; (2) there will be both a resurrection and a judgment; and
(3) Christ's kingdom will never end. The creeds, therefore, help us
to avoid being too narrow in our presentation of Christianity.

    Because the creeds are a summary expression of biblical truth,
they are authoritative. However, like any statements written by
imperfect men, they are to be subjected to the _supreme_ authority:
the Bible. Unlike the Bible, creeds are not inspired. Creeds were
never intended to replace Scripture. But they have remained a
helpful guide for the church in affirming doctrinal truth, refuting
error, and encouraging doctrinal instruction.
-------------


Volume 4, Issue 5

    _This column is based on questions and answers excerpted from
the "Bible Answer Man," CRI's live call-in radio broadcast. In this
issue of the Newsletter, Ron Rhodes answers three questions
pertaining to Christ's relationship with the Father._

    (1) _In what sense is the Father the "head" of Christ?_

    In 1 Corinthians 11:3 the apostle Paul writes, "Now I want you
to realize that the head of every man is Christ, and the head of
the woman is man, and the head of Christ is God." A close
examination of this verse shows that it has nothing to do with
inferiority or superiority of one person over another; rather, it
has to do with _patterns of authority._

    Notice that Paul says the man is the head of the woman, even
though men and women are utterly equal in their essential being.
The Bible is very clear that men and women are equal in terms of
nature. They are both _human_ and both are _created in God's image_
(Gen. 1:26-28). As well, they are said to be _one_ in Christ (Gal.
3:28). These verses, taken with 1 Corinthians 11:3, show us that
_ontological equality_ (that is, equality of being) and _social
hierarchy_ are not mutually exclusive.

    In the same way, Christ and the Father are utterly equal in
their essential being, though Jesus is under the Father's headship.
There is no contradiction in affirming both an _equality of being_
and a _functional subordination_ among the persons in the Godhead.
Christ in His divine nature is fully equal to the Father, though
_relationally_ (or _functionally_) He is subordinate or submissive
to the Father, especially since becoming a man. This verse in no
way implies that Jesus is less than God.

    (2) _If Jesus is God, then why does He acknowledge the Father
as "my God" in John 20:17?_

    After Jesus had resurrected from the dead and appeared to Mary,
she clung to Him. Jesus then said to her, "Do not hold on to me,
for I have not yet returned to the Father. Go instead to my
brothers and tell them, 'I am returning to my Father and your
Father, to my God and your God'" (John 20:17).

    Jesus' acknowledgement of the Father as "my God" does not imply
that Jesus Himself is not God. Prior to the Incarnation, Jesus --
the Second Person of the Trinity -- had only a divine nature (John
1:1).  But in the Incarnation Jesus took on a human nature so that
He was both fully God _and_ fully man. It is thus _in His humanity_
that Christ acknowledges the Father as "my God." Jesus in His
divine nature could never refer to the Father as "my God," for
Jesus was fully equal to the Father in every way regarding His
divine nature.

    (3) _In what sense is Jesus "subject" to the Father?_

    In 1 Corinthians 15:28 the apostle Paul said that Jesus "will
be made subject to him who put everything under him, so that God
may be all in all." Again, we must emphasize that the word
_subject_ has nothing to do with Christ's essential nature or
being, for Jesus is ontologically just as much God as the Father.
Rather, the word points _functionally_ to Christ's subjection to
God the Father _as the God-Man_ in His "work" of redemption. Even
today Christ exists as the glorified God-Man, still in full
retention of His human nature (Luke 24). In this sense, then,
Christ is _still_ subject to the Father.

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End of document, CRN0040A.TXT (original CRI file name),
"Questions and Answers on the Bible, the Cults, the Occult, and
Aberrant Christian Teachings"
release A, June 30, 1994
R. Poll, CRI

(A special note of thanks to Bob and Pat Hunter for their help in
the preparation of this ASCII file for BBS circulation.)

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