Why are we Christians? We are Christians simply because of Christ. We have recognized in His human nature the perfect embodiment of God, which was expressed through His actions, and reported by His closest friends while He was among us. His character, expressed in His actions, also reveals who He is as a God. The highest revelation of God through the history of communication between Him and us was when He revealed Himself in human flesh.
The foundation of Christian faith lies in the historicity of the two most important events in the history of mankind: the death and resurrection of Jesus Christ. The Christian faith is based upon the historical claim that Jesus bodily resurrected from death after being dead for three days.
In this article, we will provide good reasons for the belief in the historical authenticity of Christ's resurrection.
The doctrine of the Trinity is indispensable in Christian theology and practice. It is particularly important in order to understand the doctrine of salvation. God’s salvation of mankind would not be possible unless God was tripersonal, i.e., a triune God manifested as the Trinity: the Father, the Son and the Holy Spirit. Particularly, Christ’s atoning death would not have the power to save mankind if He was not the human incarnation of God, i.e., “God manifest in the human flesh” (1 Timothy 3:16). The teaching that Christ is the incarnation of God presupposes the doctrine of the Trinity.
In this article, we will show that the salvation of mankind from the evil of sin is not possible unless the Trinity is a fundamental divine reality.
The first Swiss reformers who later were called anabaptists envisioned a church composed only of believers. Consequently, they rejected pedobaptism, because baptism of children brought the entire population into the church, even if most never became genuine Christians. Ulrich Zwingli, who initially supported antipedobaptism, later reversed his position when he realized that the separation of church and state would be the inevitable result of ending pedobaptism. Bowing to political realities, he began to persecute the people who became known as anabaptists because they baptized ‘again’. These Swiss Brethren denied this was a second baptism, since pedobaptism was meaningless, unbiblical and even fraudulent.
Divine immutability is one of the cardinal divine attributes highly esteemed in traditional theology. A closely related idea to the immutability of God is the timelessness of God. We strongly believe that both doctrines are at odds with the biblical teaching that God's everlasting nature involves infinity in time: He has always existed, He exists and He will always exist. This article, which is the first part of the article series God and Time, explores the biblical evidence for the essential temporality of God where His creative act and His communication are historical events deeply entrenched in time.
This is the second part of the article series God and Time. In the first part, "God's Everlasting Nature," we argue that the Bible characterizes God’s eternal nature as an everlasting one, which should be understood in temporal terms. The Bible teaches that God has always existed, does exist and will exist forever in the future. However, there is a different perspective of God's eternal nature that is alien to the biblical perspective of an everlasting God. This perspective is very much favored in traditional Christian philosophy, where God's eternal nature is understood in a timeless (atemporal) sense. In this article, we provide philosophical objections against the idea of a timeless God.
In this article, which is the third part of the article series God and Time, we will reply to an objection against the idea of an infinite past. The supposition of a beginningless past would imply that an infinite number of time units, such as days, have passed to reach the present. The issue is whether it is possible for an infinite number of days to pass leading up to the present. The question of the coherence of an infinite past was a hotly disputed controversy in Arabic, Jewish and Christian medieval thought. Our goal is to show that this is quite possible.
We believe that the Holy Scriptures, also known as the Bible, represent a body of writings written by prophets and apostles inspired by the Holy Spirit. The Holy Scriptures represent God's revelation of His will to mankind: through the Scriptures we learn to know God and teachings of His Moral Law. We believe that the Holy Bible is the only infallible and final authority for the Church. In other words, we believe in the principle of Sola Scriptura: the Holy Bible is the only infallible source of God's revelation for the post-apostolic Church. We will show that Sola Scriptura is implicitly taught in the Bible, i.e. it can be inferred from certain biblical observations. Moreover, we will provide answers to typical objections against it, objections usually given by the Roman Catholics and Eastern Orthodox.
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