by Sean Finnegan

In Genesis 1.26, God says, “Let us make man in our image.”  Since this is the creation of humanity, he couldn’t have been speaking to any humans.  So whom was God speaking to?  One common interpretation is to say he was speaking to another person within his being–God the Son.  But, this is quite a strange idea.  Honestly, it sounds like a multiple personality disorder.  In any other literature, when we encounter the word “us” we know it means the speaker and whomever he or she is speaking to.  Why do we suddenly, go into theology land when God says “us.”  Who else was there?  The angels.  Join me as I present the case for why Genesis 1.26 (and the other “us texts”) should be taken as God speaking to his heavenly court.

The word “person” has multiple meanings.   In normal conversation, it means simply a human being. However, in theological terminology (thanks to the council of Nicaea in AD 325) “person” means a being that has a mind (an independent consciousness).   According to this definition, God is a person because He (note the personal pronoun) thinks, acts, and feels demonstrating his unique personality. Even so, the Trinity states that there are three persons in one God. Thus, each person － the Father, the Son, and the Holy Spirit － are independent in mind but are thought to share the same substance ( i.e. they are all considered to be fully God).

“The Hebrew Bible and the New Testament contain well over twenty thousand pronouns and verbs describing the One God.”*[1] In order to grasp this statement, perhaps a brief grammar lesson will clarify.   Personal pronouns are those little words that are used to refer to a person rather than repeating his or her name. There are both singular and plural personal pronouns.   Plural personal pronouns include: we, us, our, ours, they, them, their, and theirs. Singular personal pronouns include: I, me, my, he, him, his, she, her, and hers. Back to the Bible: God is referred to by the words “he,” “his,” and “him” thousands of times.   For example, perhaps the most famous verse in the whole Bible is John 3:16: “For God so loved the world that He gave His only begotten Son….” Notice the type of personal pronouns used for God － “he” and “his.” These pronouns are singular; thus, God is a singular person ( i.e. He is one). If God were a Trinity (three persons), then John 3:16 should read: “For God so loved the world that They gave Their only begotten Son….”   Thus, the simple fact that God is always** referred to by singular personal pronouns is strong evidence that God is a single person!

This is exactly what one would expect if the central creed of Jesus (the Shema) is taken seriously: “Hear O Israel, the LORD your God is one LORD” (Deut. 6:4; Mark 12:29).   Yahweh is in a class by Himself (Deut. 4:35, 39; Is. 45:5 and 6). There is no one that even comes close to Him － He has no equals.   He alone is the uncreated One, and He alone deserves all of our worship (Matthew 4:10; Luke 4:8; John 4:23 and 24).

There are four “us” texts in the Bible (Genesis 1.26; 3.22; 11.7; Isaiah 6.8). These are verses in which God uses a plural pronoun when referring to something He will do. The most common example of this phenomenon is quoted below.

“Then God said, ‘Let us make man in Our image, according to Our likeness’…God created man in His own image, in the image of God He created him; male and female He created them.” (Genesis 1.26-27)

The traditional understanding is that these places prove that God is composed of multiple persons (the Father, the Son, and the Holy Spirit) who are conferring together to act.

by Blair Wingo

Authentic Christianity requires both believing the biblical gospel as well as following Christ.  Too often today we want to believe in Jesus as savior without following as lord.  In this moving poem Blair Wingo sets the record straight.  She appeals to the bible as the source for reintroducing the real Christ rather than what pop-culture teaches.  Never has there been a man who is at once so universally loved and lauded while simultaneously ignored and marginalized as Jesus in America today.  Listen in as Wingo courageously exposes the rampant hypocrisy in Christianity.

Most Christians never give worshiping Jesus a second thought.  However, as biblical unitarians–those who believe the Father is the only true God–we do need to wrestle with this question.  Some have argued that worshiping Jesus is tantamount to idolatry since we should only worship God.  Others have taken the view that we can worship Jesus on a different level than God and that doing so is not only permissible but encouraged by God.  I go through some of the words translated worship and serve, list out worship acts, and handle objections and limitations in an effort to see what the bible actually says about this important practice.  Listen to the message to find out more.

This sermon has a corresponding prezi, available here.

Introduction

Worship Vocabulary

Worship Acts

Objections[2]

by Paul Washer

In this convicting sermon Paul Washer exposes the unholiness that pervades much of Christian youth culture.  Although I do not agree with much of what Washer stands for, this message of his significantly affected my life.  It not only inspired me to live for God wholeheartedly, but also exposed the sneaky ways in which my culture subtly pulls me towards unholiness and sin.  This sermon is a wake up call.

by Sean Finnegan

What happens when people die?  In this sermon I mention show the biblical “evidence” for heaven, hell, purgatory, ghosts, and reincarnation before revealing the overwhelming number of texts supporting the sleep of the dead.  Focusing on John’s Gospel, I establish that (1) the dead are in their tombs asleep until they hear Christ’s voice to awaken in resurrection, (2) that resurrection will not occur until the last day, (3) that Jesus called Lazarus “asleep” when he was really talking about him being dead, and (4) that Mary was looking for Jesus not merely his body when she discovered the empty tomb.  In the end we must ask ourselves, “Why should there be a resurrection of the dead if no one is really dead?”

I used a prezi for this sermon, which you can access here.

Acts 17:11

Bereans are not only noble-minded but courageous as well. They did not immediately accept Paul’s message about Jesus, nor did they reject it out of hand. They listened; then they checked it against the Scriptures to see if it was valid.

What Happens at Death?

As Christians, we can test ideas to see which are correct by a standard − the Bible.

John 5:26-29

The dead are in their tombs asleep. However, when they hear his voice, they will awaken. This is resurrection.

John 6:38-44, 54

Four times over, Jesus clearly teaches that he will raise the dead on the last day, not the day of their death.

John 11:11-27, 43-44

When Jesus spoke of Lazarus’ death, he said he was asleep and that he was going to awaken him, and yet he was really talking about death and resurrection. Did Jesus tear Lazarus away from bliss in heaven to return to this old earth? No, he brought him back to life—woke him up!

John 20:11-18

Mary looked for Jesus, not merely his body. Jesus clearly says he had not gone to the Father in death. If Jesus did not go to heaven at death, then why should we think we will?

Why should there be a resurrection of the dead if no one is really dead?

Steve Gregg vs. Tom Morris

Once you become saved can you lose your salvation?  Listen to this debate to hear both sides of this important question.  Admittedly, the debate does seem to be a bit of a mismatch, since Gregg is extremely well prepared and Morris could not answer many of Gregg’s points.  Even so, this debate showcases what scriptures those of us who believe in Conditional Salvation use to make our case as well as how to respond to at least some of the stereotypical texts that eternal security proponents employ to justify their position.  Overall the debate is cordial and worth your time.

by Sean Finnegan

According to Jesus no one should call him “Lord” if he or she does not do what he says.  In other words, Christ says he wants followers not merely believers.  Although hippie Jesus, one-and-done Jesus, American Jesus, prosperity Jesus, poverty Jesus, and part-time Jesus all vie for all attention, we encounter the real Jesus in the Gospels, which have confidence in today because of the massive number of manuscripts that have survived from antiquity.  Following Jesus has massive benefits as well, including eternal life, forgiveness of sins, life transformation, and ultimate meaning for your life.  The reasons not to follow Jesus pale in comparison.  As a result, doesn’t it make sense to take the next step, to confess Jesus as Lord and begin following his teachings?

Two requirements of Christianity

What it means to follow Jesus

Reasons to follow Jesus

Reasons not to follow Jesus

Taking the next step

by Paris Reidhead

One of the most famous classic sermons of all time, Paris Reidhead’s “Ten Shekels and a Shirt” calls into question why you serve God?  From his account of missionary work to his observations of historic Christian preaching to other movements occurring in his own day, Reidhead weaves together an inspiring and very convicting message relevant in any age.  Are you a Christian because of what God will do for you or do you serve him because he is deserves it?  Learn about the pervasive and subtle influence of humanism as well as the cure to such a blight.

Here’s the original paper in pdf form.

I presented this talk at the 18th Theological Conference held near Atlanta, GA.  In it I present a case for the radical practice of loving our enemies.  Whether you believe Christians can and should use violence to defend themselves or others or if you think more along the lines of Christian pacifism, this talk will familiarize you with the main reasons why some Christians hold to nonviolence.  Essentially, my case finds its roots in taking Jesus’ command “love your enemies” literally along with the apostles instructions to never return evil for evil.  My case is couched in proleptic ethics such that Christians are now, even before the kingdom arrives in all of its magnificent glory, embodying the kingdom in whatever ways we can.  In other words, I believe God calls us to live the way we will live then now as a testimony of what is to come.  Lastly, I tackle the issue of early Christian history and demonstrate that the writings we have from the first few centuries testify that the church was nonviolent.  Please do not judge my position on this as liberal or cowardly (the two most common charges), but realize that I’m basing my beliefs on the testimony of scripture and that it takes a heck of a lot more courage to love one’s enemy than merely reciprocate violently.

Below is the paper that went with this presentation along with a detailed set of responses to common objections.

Introduction

Is it right for Christians to volunteer in the United States’ military?[1] Should followers of Jesus join the police force? Can one who has been redeemed find employment as a security guard? Should disciples keep a loaded gun in the house in case an intruder enters? Is there ever a time when violence is justified? These questions and many like them, for Christians, center on whether or not we interpret the New Testament teachings to prohibit violence or permit it. This work seeks to provide a clear biblical theology for this critical subject.[2] From the title it is clear that my perspective falls on the side of those who see Jesus and the Apostles as teaching something new—the idea of nonviolent enemy love.

Now, I realize that the moment I suggest that violence is wrong for Christians, a whole slew of questions and “what ifs” come to mind. Let me start by saying that these types of questions have good answers and we have collected a number of answers to difficult questions on our website.[3] However, it would not be prudent to handle all of the “objections” prior to laying out the case for nonviolence biblically, logically, and historically. Therefore, it is my intention to present both the clear biblical teaching on this subject and the theological framework into which this teaching fits.

Though adherents to nonviolence are still unquestionably in the minority, as of late more and more leaders from non-Anabaptist[4] traditions are beginning to speak up. As I have researched this subject, in an effort to gain answers to the tough questions that face Christian pacifism, I have been surprised to find how central kingdom of God theology is to this topic.[5] It’s as if one cannot talk about nonviolence without talking about the kingdom. But, what is it about the kingdom of God that inspires peace-making rather than war-making? In order to see how Jesus understood and applied the kingdom of God theology to his life and ministry, we need to first look at how the kingdom was understood in the Hebrew Bible.

The Kingdom of God in the Hebrew Bible

Thou

by Joel Hemphill

In this short but revealing testimony, famed southern gospel singer Joel Hemphill tells his journey from oneness to one.  Growing up in the “Jesus only” movement, he preached and sung about Jesus as God until the Father began to show him the light.  His transparent honesty comes through as he narrates of how he courageously opened his mind to the possibility that maybe, just maybe, he had gotten the most important doctrine wrong for all of these years; he had misidentified God with Jesus and consequently robbed him of his glory.  Now that Hemphill has seen the light, he writes and travels proclaiming the glory of God the Father with vigor and passion.