Epstein Secrets

at, paraphrasing Paul in Romans, they had been saved and were living New Life, not earned by good works as in Hebraic Law, but by faith through God’s Grace. Jesus had “paid their bills’ through His sacrifice at Gethsemane. They both tried to explain inexplicable feelings of new energy, the unseen hand of

RSIGHT_013627 Bible Church, Tulsa, Oklahoma. The pastor's witness of the Holy Ghost acting through his life was his personal cure, by transformative Grace, of a triad of self- destructively sinful addictions: alcohol, gambling and promiscuity. Self-chosen and self-declared, he now served this two and a

hilosopher, Walter Kaufman, has noted in his Religion in Four t Dimensions “...compassion for unbelievers is implicitly condemned and proscribed...Augustine argued expressly against compassion for the damned and Luther used invectives against his (religious) enemies...” How can this be God’s 145 HOUSE_

s seem to many to be less satisfying. For some, science and modernity are akin to the apple in the Garden of Eden, responsible for our fall from Grace. For others, theology and religion represent little more than the stuff of superstition with no place in an educated society. About six years ago

hn's identification of Jesus with the Platonic and Stoic idea of the pre-existent "Word." 5 A more intentional religious humanism can be found in Augustine's use of the neo-Platonic Plotinus, especially in the philosophical psychology of remembrance developed in his Confessions . 6 But the most dram

Theories of Culture: A New Agenda for Theology (1997, Fortress); Jesus, Humanity and the Trinity (2001, Continuum and Fortress Press); Economy of Grace (2005, Fortress); and Christ the Key (2010, Cambridge). Christian beliefs are not just theoretical matters, involving putative truth claims about

nd partly by the natural agent; rather, it is wholly done by both." For prominent examples of such a view in the history of Christian thought, see Augustine, The Literal Meaning of Genesis, trans. John Hammond Taylor (New York: Newman Press, 1982), chapters 10-12, pp. 49-51; and Cyril of Alexandria, C

m to many to be less satisfying. Page |5 For some, science and modernity are akin to the apple in the Garden of Eden, responsible for our fall from Grace. For others, theology and religion represent little more than the stuff of superstition with no place in an educated society. About six years ago, w

of John’s identification of Jesus with the Platonic and Stoic idea of the pre-existent “Word.” A more intentional religious humanism can be found in Augustine’s use of the neo-Platonic Plotinus, especially in the philosophical psychology of remembrance developed in his Confessions.° But the most dramatic ex

s); Theories of Culture: A New Agenda for Theology (1997, Fortress); Jesus, Humanity and the Trinity (2001, Continuum and Fortress Press); Economy of Grace (2005, Fortress); and Christ the Key (2010, Cambridge). Christian beliefs are not just theoretical matters, involving putative truth claims about th

nd partly by the natural agent; rather, it is wholly done by both.” * For prominent examples of such a view in the history of Christian thought, see Augustine, The Literal Meaning of Genesis, trans. John Hammond Taylor (New York: Newman Press, 1982), chapters 10-12, pp. 49-51; and Cyril of Alexandria, Comme