Introduction

Freedom is an exciting concept but greatly misunderstood by today’s Christians. Twenty-four Hundred years have greatly submerged the truth beneath multiple layers of misguided human commentary and wild imaginations. The Bible is a mysterious Book and can easily be misunderstood, given the fact that man is a fallen creature having a mixture of both good and evil thoughts and hungering to know the truth. Man has gotten himself into quite a conundrum, lost in a twisted knot of information, every man believing he knows the way out of the deep dark woods. How will he ever escape? Who, or what, holds the key that opens the door? Freedom is something that mankind knows little about. He thinks that he is free, but he dares not take the time to seriously analyze the issue lest he discover the prison bars of his stupidity and ignorance. Some venture to imagine they are free as they venture through the prison courtyard planting gardens, smelling flowers, or writing poems about a mysterious world. They are confused by the thoughts and questions that plague their mind, “Am I really saved, have I done all that I can do?” “Is there still more to Do?” “Why am I here?” and “Where am I going when I die?”

In exploring the concept of freedom within Christianity, it is essential to understand the foundation upon which this idea is built. Freedom, as understood in the Christian faith, goes beyond just the absence of physical or political constraints. It delves into an ignored spiritual realm and embodies a liberation and empowerment that comes from one’s true understanding of this relationship we have with God through Christ.

The concept of freedom in Christianity is rooted, first of all, in the belief that all individuals are born confused and enslaved to sin and bondage but have been given the possibility of real understanding through acceptance of the free gift of grace through Jesus Christ. This freedom is not merely a release from external laws but a change in the way our hearts and minds allow us to live acceptable lives with God. It is a freedom that must be truly believed and taken hold of.

Throughout the history of Christianity, the understanding of freedom has changed and gone through various interpretations. From the Old Testament teachings about liberation from slavery to the New Testament messages of spiritual release from the effects of that Edenic experiment; the concept of freedom has been a central theme in Christian theology.

The Old Testament provides a historical foundation for understanding freedom through the Exodus story, where God (as Savior) leads the Israelites out of bondage in Egypt through multiple miraculous interventions. This historical event symbolizes not only worldly physical liberation, but also spiritual liberation tied to an action that comes from an understanding and relationship with God. The prophets of the Old Testament often spoke of this mysterious freedom in the context of trust, justice, liberty, righteousness, and the restoration of God’s people to a position of acceptability and Grace as in Eden before the fall.

In the New Testament, Jesus Christ is portrayed as the ultimate liberator who breaks the chains of sin and bondage to offer the gift of true freedom to all who believe in Him and His mission. In the Gospel of John, Jesus proclaims clearly, “So if the Son sets you free, you will be free indeed“ (John 8:36). This freedom is not the limited false freedom of earthly circumstances but extends to eternal salvation and restoration of believers to an earlier position before the sin of Eden.

The first-century Christians, such as Ignatius of Antioch, Polycarp of Smyrna, and Clement of Rome, further developed the concept of the freedom of God’s grace and human free will. These and others emphasized the necessity of this grace, i.e., the gift of liberty, in overcoming sin and achieving true freedom, while, later, others imported and articulated a more shaded understanding of the relationship between human obedience and moral law. Thereby, future generations of Christians came to gradually misunderstand the concept of true freedom as delivered by Jesus to His Apostles.

Augustine explored freedom by delving into the worldly psychological complexities of the human condition, emphasizing the natural struggle between the flesh and the spirit. He posited that true freedom is found in aligning one’s will with the divine will, allowing God’s grace to transform and elevate human nature to acceptance by God.

Thomas Aquinas, later drawing on Aristotle’s philosophy, presented a more-worldly systematic approach to understanding freedom within the framework of man’s attraction to natural law and moral structure. According to Aquinas, human freedom is a gift from God that enables individuals to choose the good and pursue virtue by following the Divine Law.

During the Protestant Reformation, the concept of freedom and liberty was elevated somewhat and took on new dimensions as reformers like Martin Luther and John Calvin outwardly emphasized the importance of faith and grace in salvation. Luther famously asserted the doctrine of “sola fide” (faith alone), arguing that true freedom comes from trusting in God’s mercy, (not necessarily the finished work of Christ on the Cross), rather than relying on works or rituals. Neither Luther nor Calvin followed through on what they preached but constantly demanded a performance based on works.

Calvin, on the other hand, expounded on the idea of predestination, asserting that God’s sovereign will, alone, determines the fate of individuals and that the individual was not involved at all regardless of their works. While Calvin’s teachings sparked many debates about the nature of freedom and man’s responsibility, they also underscored the need for humility and dependence on God’s providence.

Throughout the history of Christianity, the simple concept of freedom has been entangled with debates about predestination, free will, and the nature of divine sovereignty. Different theological traditions, such as Calvinism, Arminianism, Anabaptism, and Catholicism, have offered distinct perspectives on how freedom and divine providence cross and cooperate in the life of believers.

In our day, creative Christian thinkers continue to engage with the concept of freedom in response to contemporary issues such as salvation, works of social justice, and the impact of secularism in the life of the Church. The teachings of Jesus concerning our motivation to love, forgive, and serve others are often cited more as legal principles promoting freedom and love that are no different than the freedom and liberty cited in any human legal document.

The concept of freedom in Christianity ends up being no different than the multifaceted theme that encompasses both personal liberation under the “Constitution” and social justice in the broader community. Real Christian freedom is a dynamic and living concept, instituted by God, that inspires believers to understand and hold tightly their freedom in Christ continually and to boldly lift high this bright torch in an increasingly dark world.

Biblical Roots of Freedom: The Old Testament Perspective

In the Old Testament, the concept of freedom is deeply intertwined with the history and religious beliefs of the ancient Israelites. The Hebrew Scriptures, comprised of books such as Genesis, Exodus, Leviticus, Numbers, and Deuteronomy, provide a foundational understanding of freedom shrouded in the context of God’s covenant with His chosen people.

One of the earliest illustrations of freedom in the Old Testament is seen in the story of the Israelites’ exodus from Egypt. The Israelites, led by Moses, were enslaved by the Egyptians for many years. God heard their cries for deliverance and intervened with miraculous signs and wonders, culminating in the liberation of the Israelites from bondage. This event sets the stage for our understanding of God’s intention and power to set His people free from oppression and captivity.

The Ten Commandments, given to Moses on Mount Sinai, play a significant role in shaping the Israelites’ understanding of freedom. These commandments outline moral and ethical principles that are meant to guide the behavior of God’s people. By following these “laws,” the Israelites were not only demonstrating their obedience to God but also the effect on humans when forced to live in a harmonious and just society where freedom is preserved and upheld by the force and influence of command and punishment.

Throughout the Old Testament, freedom was frequently linked to mandatory obedience to laws and commandments. The lesson of freedom in the Hebrew Scriptures is not just about being free from the physical bondage of outward circumstances but also about how to live in correct alignment with God’s will in a fallen world. This union of freedom and understanding is meant to reveal the hidden gift that true liberty is discovered and received in service and worship of the one true God through His Son Jesus.

The Old Testament also teaches that the gift of freedom comes with rules and responsibilities. The Israelites were called to be a holy nation, set apart for God’s purposes. To them, this meant obeying God’s strict laws, acting as policemen to uphold justice, and caring for the neglected and vulnerable in society. The unrecognized goal of religiously imposed freedom in the Old Testament was grounded in the underlying desire for true freedom within the forced communal life of God’s people.

Moreover, the theme of freedom in the Old Testament is methodically connected to the idea of redemption. The Israelites’ liberation from slavery in Egypt serves as a foreshadowing of a greater redemptive plan that God has for His people. Through the prophets and messianic prophecies, the Old Testament points towards a future Savior who would bring true ultimate freedom and release from enslavement to laws to those who grasp and assimilate into their fleshly natures the real definition of freedom.

The stories of individual figures such as Joseph, David, and Esther also contribute to the complex tapestry of freedom in the Old Testament. These characters faced their own trials and challenges to showcase different aspects of freedom including personal implementation, courage in the face of adversity, affliction, victimization, and the ability to overcome these obstacles through genuine faith and trust in the living God. The primary example, for myself, was David, whose life was filled with killing, lust, adultery, anger, and other things exemplifying the flesh, yet God accepted David and rejected very many others whose lives appeared outwardly to be better. David was faithful to the visions he received and accepted the freedom that those visions bestowed on him. He was a truly free man not bound by circumstances or legalistic restrictions that regulated mere religious men.

In simple terms, the Old Testament provides a rich tapestry of stories and teachings that present the multifaceted nature of true freedom in the Judeo-Christian tradition. It emphasizes the interconnectedness of freedom and liberty through voluntary faith and obedience, justice, redemption, and personal surrender, painting a complete picture of what it means to live as a free person in a loving relationship with God and one another.

The Message of Liberation in the New Testament

In the New Testament, the concept of liberation and freedom is a central theme that runs like a thread through the teachings of Jesus and the writings of the apostles. Jesus’s ministry was characterized by a message of liberation from sin, oppression, and bondage. His words and actions emphasized not only individual salvation but also a vision of personal and societal transformation rooted in the dispensing of justice and compassion unknown to the world.

Jesus’s proclamation of good news to the poor, freedom for the prisoners, and recovery of sight for the blind reflected a correct understanding of liberation. He challenged the religious and political systems of his time, advocating for the downtrodden, exploited, and defeated, embodying an extreme inclusivity that broke down barriers of social status and ethnicity. Through his teachings and miracles, Jesus revealed a vision of a new way of living in harmony and true freedom, rooted in generous love and service to others.

The apostle Paul, a prominent figure in early Christianity, heavily stressed the theme of liberation in his letters to the diverse communities of believers across the Roman Empire. He emphasized the transformative power of faith in Christ, which set individuals free from the bondage of the Law, sin, and death. Paul’s theology of liberation underscored the radical equality of all believers before God, transcending social distinctions and hierarchies.

The implications of liberation in the New Testament extend beyond personal salvation to encompass a vision of a world unrestrained by legalistic hate or barriers to freedom and liberty. To the uninformed, these liberated ones were considered lawless and dangerous. The early Christians, inspired by the teachings of Jesus and the apostles, actively and deliberately engaged in acts of unrepressed compassion, liberation for the oppressed, and communal sharing of resources. The book of Acts portrays a community shaped by the liberating power of the Holy Spirit, engaging in acts of oneness and resistance against spiritual evil.

The message of liberty in the New Testament challenges followers of Christ to embody the values of love, justice, and reconciliation in a world marked by sharp divisions and inequalities. It calls believers to confront oppression, advocate for the poor and disinherited, and work towards a gathering where all are free to flourish and participate fully in the life of the community. The ultimate goal of liberation in the New Testament is the restoration of men and women to their original harmony and wholeness, a vision of shalom, (peace) that is a reflection of God’s eternal reign of justice, liberty, and harmony.

Early Christian Views on Freedom and Liberty

In the early years of Christianity, the concept of freedom held deep significance for believers as they navigated a world filled with political, social, and religious challenges. The teachings of Jesus and the writings of the apostles served as guiding principles that shaped how early Christians understood and lived out the idea of freedom.

At the core of early Christian beliefs was the definition and understanding that true freedom could only be found in Christ. By accepting Jesus as their savior and following his teachings, believers believed they could experience liberation from the shackles of sin and society and the entanglements of worldly desires. This spiritual freedom was transformative and dangerous, offering a sense of inner peace and fulfillment that transcended mere worldly concerns. This new identity made Christians targets as anarchists and troublemakers.

The early Christians saw themselves as citizens of a completely different kingdom, called to live in the world but not of the world. This perspective on freedom empowered them to resist conformity to unbiblical societal norms that contradicted their ideas of freedom and values. Their commitment to Christ’s teachings often placed them at odds with the prevailing culture, leading to persecution and hardship. Yet, in the face of adversity, they remained steadfast in their conviction that true freedom was found in living out their faith realistically and fearlessly.

Moreover, the early Christian community’s understanding of freedom emphasized unity amidst diversity. They believed that through their shared faith in Christ, believers were bound together as one body, irrespective of differences in location, background, status, or ethnicity. This unity provided a source of strength and solidarity, enabling them to support one another in times of need and to bear witness to the transformative power of love and grace.

In addition to true personal liberation, early Christians viewed their freedom as a commission to stand against evil and for Divine justice and compassion. They took to heart Jesus’s teachings on caring for the poor and oppressed, recognizing that true freedom entailed standing up against evil and working towards a more compassionate world whenever possible. Their commitment to truth and Divine justice was a natural outgrowth of their faith, as they sought to embody the principles of mutual love, mercy, and righteousness exemplified by Christ.

The early Christians’ understanding of freedom was deeply intertwined with their spiritual framework. They believed that true freedom was not simply about continual personal independence but about being in the right relationship with God and others. This relational aspect of freedom guided their interactions within the community and the broader society, leading them to freely love, freely forgive, and be reconciled in all their dealings with others.

Furthermore, early Christians viewed freedom as a gift that comes with a responsibility. They understood that the freedom they had in Christ was not meant for self-indulgence but for service and stewardship. Believers were called to use their freedom as strength to live out their faith boldly, to share the message of salvation with others, to offer this free gift to all, and to engage in sincere acts of peace, mercy, and compassion, towards the needy.

In essence, early Christian views on freedom were multifaceted, encompassing spiritual, communal, ethical, and social dimensions. Their understanding of freedom as liberation in Christ, unity in diversity, pleading for truth in justice, and responsible stewardship of God’s gifts shaped how they lived out their freedom and faith in a world that often stood in stark opposition to their beliefs. By embracing this full and true view of freedom, early Christians sought to personify the transformative power of love, grace, and truth in their daily lives, striving to be true witnesses of the wonderful freedom found in following Christ.

Modern Christian Perspectives on Freedom

In modern Christianity, the concept of Biblical freedom is misunderstood and confusing and a deeply shaded topic interpreted in diverse ways by different denominations and theological perspectives. The true understanding of freedom in the Christian faith extends beyond simple individual freedom to encompass a profound sense of unrestricted spiritual liberation and ethical responsibility unlike that enjoyed under our American Government which is restricted and not real “freedom.”

One prevalent, distorted perspective within modern Christian thought is rooted in the concept of Liberation Theology, which emphasizes the interconnectedness of faith and social justice. This perspective sees freedom not only as individual salvation from sin but also as a collective liberation from worldly injustices and oppression. Drawing its inspiration from the biblical narratives of liberation and deliverance, proponents of liberation theology argue that true freedom is realized when individuals and communities get combative and are empowered to stress individual human dignity and equality.

On a more positive note, the idea of freedom in Christianity is intricately linked to the notion of grace (meaning gift) and redemption. Central to Christian teachings is the belief that through the sacrificial death and resurrection of Jesus Christ, humanity has been offered the gift of salvation, freedom, and reconciliation with their Creator. This understanding of freedom emphasizes the transformative power of the gift in overcoming sin and restoring the broken relationship between men and their God.

Moreover, the Christian tradition also stresses the concept of stewardship and responsibility for freedom. Followers of Christ are called to freely exercise their liberty in a way that displays their Father’s love and justice in the world. This includes concern and caring for the environment, caring for the poor, and promoting God’s peace and plan for reconciliation in a broken and divided world.

In modern worldly society, where debates on freedom often revolve around individual rights and independence, Christians face the challenge of engaging with these issues from a perspective of true freedom, unwavering trust, and spiritual understanding. The Christian understanding of freedom invites believers to seek an understanding of the difference between true freedom and national allegiance, recognizing that true freedom is not displayed in selfish personal pursuits but in selfless love and service to others. This responsibility can be likened to a military recruit entering battle against a sworn enemy; his loyalty and duty is to his country and its Commander-in-Chief. Likewise, the Christian has his sworn duty to perform.

The complexity and confusion of freedom in Christianity can be exemplified by the diverse interpretations within different theological traditions. For example, in the Catholic tradition, freedom is mostly defined concerning the concept of the “common good,” emphasizing a priority of contributing to the well-being of society as a whole through the redistribution of goods by the Church. Catholic social teaching underscores the idea that true freedom is not simply the ability to do as one pleases but the responsibility to perform according to approved moral principles and the common good as defined by a man.

On the other hand, Protestant perspectives on freedom focus more on the idea of individual liberty and personal relationship with God. The Protestant Reformation, with its emphasis on personal faith and direct connection to God, has shaped how many Protestant Christians understand freedom as the ability to freely choose to follow Christ and live out one’s faith without undue constraints from external authorities, yet they will, nearly all, concede that they are subject to governing law both civil and religious.

Overall, the modern Christian understanding of freedom is a patchwork of various Biblical and nonbiblical understandings, theological reflections, and common experiences of life, in a complex and ever-changing world. It challenges believers to symbolize the values of compassion, justice, and responsibility in their pursuit of freedom, recognizing that Christian liberation is not about absolute personal freedom but rather about collective religious ideas and the rationalization that God is in heaven and men are on earth.

Unveiling the Hidden Messages of Jesus on Freedom

Through exploring the hidden messages of Jesus on freedom, it becomes apparent that His teachings go beyond man’s surface understanding of liberty as simply a free day in the prison courtyard. Jesus’s message emphasizes a much deeper, spiritual freedom that transcends all limitations of what we presently apprehend and reflects a profound liberation and freeing of the spirit.

Throughout his ministry, Jesus spoke extensively, in disguised terms, about the concept of this freedom, often in parables and teachings that challenged societal and religious norms and beliefs. One of the central themes in his message was the idea of freedom from sin and spiritual bondage. He emphasized the importance of inner change and understanding as the path to breaking the shackles of mankind’s slavery and embracing true freedom, rather than the superficial adherence to religious laws and pretend words professing liberty within a religious society.

Jesus’s radical teachings on freedom challenged the confining and oppressive structures of his time, advocating for true justice and liberation available for all people. In his interactions with the poor and oppressed individuals, Jesus demonstrated profound compassion and a fierce commitment to expose the narrow path of liberty and freedom by demolishing societal and religious barriers that hindered true freedom, not only from diseases of the flesh but from spiritual diseases.

The idea of freedom through self-sacrifice, love, and service to others was at the core of Jesus’s message. He taught his followers to deliberately love their neighbors as themselves and to show compassion and kindness to those in need. By emphasizing selfless acts of service and a heart of generosity, Jesus exposed that true freedom could be internalized through humility and focus away from self and onto the spiritual well-being of others.

Moreover, Jesus’s call to discipleship and submission to God’s will revealed a hidden benefit of freedom. In surrendering one’s desires and ambitions to God, individuals will, consequently, discover a deeper sense of purpose and fulfillment that overrides mere worldly pleasures. This radical form of freedom, rooted in simple obedience to God and sacrificial love for our neighbor, points to a hidden reality beyond the confines of our limited understanding.

In unveiling the hidden messages of Jesus on freedom, we come to understand that true liberation is not simply about breaking free from the external chains of the world but about reaching out and embracing a creative journey of rebirth, compassionate service, and surrender to a gracious Father. Jesus’s teachings are a challenge to us to go beyond a confined view of freedom and to embrace a profound and all-inclusive vision of liberty for the soul, that prepares us for a wonderful future.

But there is even more to freedom, which includes freedom from fear and anxiety, which is rooted in the ignorance of true truth. He repeatedly urged his followers not to worry about their lives, emphasizing the freedom to actually trust in God’s provision and care. This message of freedom from fear speaks to a deeper truth about finding peace and contentment in one’s relationship with their Father, transcending the worries and concerns of the material world. On the seventh day of creation, God rested, and He still rests. We now live in the prolonged seventh day of creation which is our own time to rest from our own works, just as He is doing.

Jesus’s actions and words consistently emphasized radical inclusivity and acceptance, challenging the cultural norms and prejudices of his time. His interactions with outcasts, sinners, and those deemed unworthy by society exemplified a revolutionary vision of freedom that bypassed all social boundaries and embraced all people as beloved children of God. This misunderstood message of radical inclusivity has inspired other movements for social justice and equality today, reminding us, again, of the shallow understanding of both mankind and the Church as a whole. Yes, they do have the power to modify actions in the world, which is only a psychological imitation of the actual metamorphosis of Christ, rooted in authentic love and compassion.

The hidden messages of Jesus on freedom invite us to journey beyond the superficial constraints of this world and into a much deeper, expanded, and more profound, understanding of liberation and freedom for the Christian. By embracing this miraculous spiritual transformation, selfless service, and true trust in God’s providence, we can experience the flowering freedom that transcends earthly limitations and opens our hearts to a higher reality of love, justice, and peace, that passes knowledge.

The Distortion of Christian Freedom by Constantine

During the rule of Emperor Constantine in the early 4th century, Christianity underwent significant changes that had a prolonged and sorrowful impact on the true faith that was once delivered unto the saints. Constantine’s conversion to Christianity and subsequent conquering of the religion marked a profound turning point in its history. While many saw Constantine’s embrace of Christianity as a positive development, primarily the Catholic Church, others, rightly, viewed it as a distortion of the true essence of the faith.

One of the key ways in which Constantine perverted the Christian faith was by merging it with the power and authority of the Roman Empire. As a politician, Constantine saw Christianity as a way to unify his declining empire and strengthen his rule. He called for the Council of Nicaea in 325 A.D. to address theological disputes within the church, but also to establish a unified doctrine that would support his political goals. The resulting Nicene Creed became the official statement of faith for the church, reflecting Constantine’s desire for uniformity and control. Constantine was a very smart politician and Christianity was only a tool that he used effectively.

Constantine’s dismissal of paganism and his alliance with Christianity also led to the politicization of the Church. Clergy members, who still bore the scars of former persecution, were now given positions of power and influence within the empire, further blurring the lines between spiritual and secular authority. This integration of church and state led to a decrease in the Church’s freedom and a shift in focus from spiritual matters to political concerns.

Constantine’s social control of the church resulted in the accumulation of wealth and material possessions by the clergy. The once humble and persecuted followers of Christ now found themselves living in opulence and luxury, straying far from the teachings of Jesus on simplicity and humility. This accumulation of wealth and power within the church hierarchy laid the groundwork for progressive corruption and abuses of authority in the centuries to come. This corruption in the lifestyle of the clergy also was the redefinition of freedom and liberty.

Constantine’s influence on Christianity also extended to how the faith was practiced. He introduced imperial pomp and ceremony into religious rituals, transforming the simple and communal gatherings of early Christians into elaborate and hierarchical liturgies. The focus shifted from personal connection with God to outward displays of power and grandeur, with rituals and ceremonies becoming more elaborate and distant from the simplicity of the early church. Consequently, freedom and liberty became just more useless religious terms.

Constantine’s elevation of Christianity to the state religion had a profound impact on true religious freedom. While it brought an end to the persecution of Christians, it also repressed other conflicting Christian beliefs and imposed Rome’s particular brand of Christianity as the dominant belief system. This shift in religious dynamics laid the groundwork for centuries of religious conflict and intolerance, as true Christian beliefs were suppressed and persecuted in the name of the state-approved religion.

The imperial support of Christianity led to the rise of the concept of “Christendom,” a popular term used to describe the alliance between the church and the state in promoting and defending the false Christian faith. This alliance wielded significant power and influence over both religious and political spheres, shaping the course of history in ways that continue to resonate even today. The intertwining of religious and political power created a complex relationship that had far-reaching consequences for the birth and development of Western civilization.

Constantine’s impact on Christianity cannot be understated. While his support of the faith brought it out of the shadows and onto centerstage, it also led to a distortion of core values and fundamental principles. The merging of church and state, the elevation of clergy to positions of power, the accumulation of wealth, and the transformation of religious practices all contributed to a complex legacy that continues to shape the Christian tradition. Believers must reflect on this history and strive to uphold the true teachings of Christ, free from the trappings of power and materialism. The legacy of Constantine’s influence on Christianity serves as a reminder of the complexities and challenges that arise when religion and politics intertwine, calling for vigilance and discernment in navigating the relationship between faith and power. At this point in history, Christianity underwent a deep and debilitating change, for 1200 years, from which relatively few true believers have survived.

The Legacy of Constantine’s Influence on Christianity

One of the early, noteworthy, and significant outcomes of Constantine’s conversion was the Edict of Milan in 313 A.D., which granted religious tolerance to Christians and effectively put an end to the brutal persecutions they had endured for centuries. This newfound idea of political freedom allowed the Christian community to grow and prosper under peaceful terms, leading to the construction of large and elaborate Churches and the spread of a new kind of faith throughout the empire. Constantine’s patronage of the Christian Church also resulted in the elevation of clergy to positions of power and influence, further solidifying Christianity’s new place in the Roman world. What, once, was a persecuted Church had now become the persecutor of true believers.

Constantine’s conversion to Christianity and his subsequent influence on the Roman Empire and the Christian Church continue to be subjects of scholarly debate and fascination. His reign marked a pivotal moment in the history of Christianity, as the once-persecuted majority was transformed into the officially sanctioned Church of the entire Roman Empire. While Constantine’s actions had both positive and negative consequences for Christianity, they undeniably shaped the course of the religion for centuries to come. Although the persecution of the true saints, during the Constantine period of cleansing, was not an entirely negative thing, the enormous amount of blood spilled cannot be discounted. This was a time of testing and purification for the true Church. Most of Constantine’s world had now been purged of true Christianity. Authentic Christians had been hunted down, killed, and scattered, leaving the true Church smaller but purer, infused with the Holy seed of Truth. What remained in Rome was a manmade synthetic perversion, yet it ruled supreme in the world.

In addition, Constantine, not a true verified convert to Christianity nonetheless involved himself in ecclesiastical matters, such as convening the First Council of Nicaea in 325 A.D., which had a continuing impact on the development of Christian theology. The council aimed to address theological controversies, particularly the Arian controversy regarding the nature of Christ’s divinity. The Nicene Creed, formulated during this council, established the “orthodox” Christian belief in the Trinity and the divinity of Jesus Christ, setting up a tripping stone for future theological developments in the Church.

Constantine’s embrace of Christianity brought about some notable negative consequences. By intertwining politics and religion, Constantine blurred the boundaries between the spiritual and secular realms, laying the groundwork for centuries of church-state interaction and conflict. Also, the merging of Christian beliefs with Roman pagan holidays, practices, and traditions, led to a further dilution of the faith’s original message and the creation of a syncretic fusion of Christianity that incorporated elements outside of its scriptural teachings, which is typical of Catholicism and even significant portions of Protestant denominations today.

Constantine’s eventual conversion to Christianity was not a “born again” experience, and many modern scholars question the depth of his religious convictions. Some argue that Constantine’s embrace of Christianity was politically motivated, as he saw in the growing Christian community a potential source of unity and support for his rule. This “Imperial Decree” approach to religion raises serious questions about the sincerity of Constantine’s conversion and the extent to which he truly understood and internalized the teachings of the Christian faith.

Despite these complexities, Constantine’s impact on Christianity was huge and cannot be overstated. His conversion and subsequent actions played a crucial role in shaping the early and later Christian Church and its relationship with the state, setting a precedent for the interplay between religion and politics that continues to resonate in contemporary society and American politics. By examining the multifaceted legacy of Constantine, we gain insight into the intricate historical forces that shaped the development of Christianity and its enduring relevance in the modern world.

Reclaiming the True Meaning of Freedom in Christ

As a persistent writer and lay critic, my understanding of the concept of freedom in Christ is deeply rooted in the intricate relationship between faith, grace, peace, liberty, and divine purpose. The true essence of freedom in Christianity transcends mere human understanding and delves into the profound mysteries of God’s love and redemptive process. A casual reading of Scripture will not reveal the magnified mysteries captive within the pages of the Old and New Testaments.

At the core of Christianity lies the belief that Jesus Christ, the Son of God, came to earth to offer Himself as a perfect sacrifice for the sins of humanity and to facilitate a re-connection between men and God through His own death. Through His death and resurrection, He opened a path to eternal freedom for all who believe in Him. This freedom is not a fleeting sensation but a change in reality that affects every aspect of a believer’s new life.

To correctly grasp the depth of true freedom in Christ, one must first acknowledge and understand the nature and existence of sin with its devastating effects on the human soul, and man’s inability to reason correctly. Sin enslaves, corrupts, separates, and confuses, our ability to reason properly, and distorts our true identity as children of God. It is through accepting the saving grace (gift) of Jesus Christ that we are set free from the bondage of sin and restored to an open unobstructed relationship with our Father through Christ, God’s Son.

The journey to freedom in Christ is not only a solitary road but is also a communal experience shared and encouraged by all believers who walk in living faith, freedom, and voluntary obedience. The body of Christ, the Church, serves as a support system and a source of encouragement for those seeking to live out their newfound experience of freedom in Christ. This unity in the body reflects the profound interconnectedness of all believers in Christ and punctuates the shared mission of spreading the message of salvation and freedom to the ends of the earth.

The freedom found in Christ is not a license to indulge in selfish desires or pursue worldly pleasures as some suppose. Rather, it is a call to live a free life of holiness, righteousness, and love, reflecting the character and liberty of Christ in all that we do. This transformational process is guided by the Holy Spirit, who empowers and equips believers to live victoriously in a fallen world.

As believers embrace their freedom in Christ, they are called to be ambassadors of this wonderful reconciliation, a sweet-smelling savor, a shining light of freedom in a dark and broken world. The true freedom found in Christ is a beacon of hope, a source of strength, and an anchor of unwavering faith amid life’s storms. It is a freedom that surpasses all understanding and transcends earthly limitations, offering a glimpse of eternal glory, even now, that also awaits everyone who places their trust in Jesus Christ.

The true nature of freedom in Christ is a divine gift of a precious inheritance and a transformed reality that shapes our present and secures our future. We are commissioned to explore the depths of this freedom, to walk in its truth, and to share its infinite blessings with a world in desperate need of redemption and restoration.

Living Out Christ’s Idea of Freedom in Today’s World

In today’s world, the concept of freedom is complex, misunderstood, and multifaceted. As a Christian, living out Christ’s idea of freedom involves more than just individual liberties and personal rights. It is about embracing a profound sense of spiritual liberation that comes from knowing and following Christ.

Living out Christ’s idea of freedom means understanding that true freedom is not simply the ability to do whatever we want, but rather the power and ability to live in correct alignment with God’s will and revealed purpose. This kind of freedom has its roots in surrendering our desires and submitting to Christ’s guidance and direction. The Old Testament has a story of a slave who had served his time dutifully and was released by his master. Upon release, the now-free slave was sad that he had to leave the kind master and requested to stay and serve him forever. Upon his request, he was taken to the doorpost of the house, and a nail was driven through the lobe of his ear. This mark was a sign to the whole world that he had willingly become the forever-slave of his kind and loving master.  Can this be called slavery?

Practically speaking, living out Christ’s idea of freedom means embodying the fruits of the Spirit: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control. It means living a life of integrity and compassion, seeking justice and mercy for others, and extending grace and forgiveness even when undeserved. This person wants the whole world to know the Master he serves and desires that others seek Him out also.

In a world that often prioritizes individualism and self-interest, living out Christ’s idea of freedom is countercultural and appears to others as anarchy and rebellion. It means resisting the temptation to conform to the standards set by the world and instead, choosing to live a life that reflects the values and teachings of Jesus.

Living out Christ’s idea of freedom also involves being a light in a world filled with darkness. It means shining the light of truth and love, offering freedom, hope, and redemption to those who are lost and broken. It means standing up for true justice and righteousness, even when it is unpopular or inconvenient.

Ultimately, living out Christ’s idea of freedom is a daily choice and a lifelong journey. It requires humility, faith, and courage to walk in the footsteps of Jesus, trusting in His promises and following His example. By embodying the true hidden essence of freedom found in Christ, we become beacons of love, liberty, and light in a world of bondage that is desperate for hope and healing.

Understanding the depths of Christ’s freedom entails acute awareness of the spiritual warfare taking place in the unseen realms. The Bible teaches us that our struggle is not against flesh and blood but against the spiritual forces of evil in the heavenly realms. Therefore, living out Christ’s freedom involves putting on the full armor of God, standing firm in faith, wielding the sword of the Spirit, which is the Word of God, and entering the battle alongside Angels.

Christ’s freedom is powerful. It is not just about individual salvation but about spiritual war, helping to restore others to their original state of harmony and peace, regardless that it may seem impossible. This means working towards the reconciliation of all things in Christ, bringing healing to broken relationships, communities, and nations, when possible.

Christ’s offer of freedom is inclusive and expansive. It transcends cultural, social, political, and economic barriers, inviting people of every nation, tribe, and tongue to experience the true liberty that comes from knowing and following Jesus. It is a freedom that destroys walls of division and unites people for a common purpose of love and service.

Living out Christ’s idea of freedom requires a steadfast exercise of prayer, withdrawal from the world, study of Scripture, fellowship with other true believers, and active engagement in service to our King. It is a journey of continuous growth, victory, and progress, as we conform more and more to the image of Christ.

In conclusion, living out Christ’s idea of freedom is a radical earth-shaking transformation of life that goes beyond mere human understanding and ability. It is a journey of real faith, hope, and true love, guided by the Spirit of God and grounded in the understanding of the absolute truth of Christ’s teachings.

May we all strive to walk in the fullness of Christ’s freedom and liberty, shining brightly as witnesses of His wonderful gift of grace and freedom to a world in desperate need of Truth and Love.

Maranatha, Come Lord Jesus

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      “Vengeance is mine saith the Lord, I will repay.” Yet very many Christians across this land disagree with God and buy up guns and ammunition, enlist in the military, and belong to police forces. This response to God is rebellion and unbelief. They rip the reins of power and authority from the hands of the Almighty taking vengeance and justice into their own hands relegating God to nonexistence or unimportance and preach that this is serving God. They say they believe in God but in their actions, they deny Him. “There is only one Lawgiver and Judge, the One who can both save and destroy. But who are you to judge your neighbor?” James 4:12

Is it any mystery why Christ would say, “Will I even find faith on the earth when I return”? Is not this the epitome of good becoming evil and evil becoming good? Christians have no business in law enforcement, of any kind, when they have been freed from all law and are judged by no man. Uniforms and badges are symbols of worldly power for which the true Christian has no use or desire. Those who belong to the world gravitate toward the world and its symbols, and those who belong to Christ gravitate away from the world and toward His likeness, displaying His symbol of love toward all men equally even toward those the world condemns, the enemies of society.

Christ died for all men. Who are we to decide that a man is unworthy of life? Is it our job to decide who is worthy or unworthy of life, the Gospel, or eternity with the Father? My advice to these confused Christians is no different than the advice given to the primitive Christians. Tertullian, for instance, wrote an entire treatise forbidding military service among Christians, and such sentiment is found throughout his other writings such as, On Idolatry. Origen, too, condemned military service whenever he confronted the subject, and Lactantius agreed: “A just man may not be a soldier” in Divine Institutes, 6.20. The general attitude of the Primitive Church, from Christ to Constantine, was that Christians do not serve in any capacity of government or that harming another person is a requirement of that position.

It is only from the time of Augustine and Constantine, a time when the Church gained great power, that the institutionalized Church promoted killing by believers alongside unbelievers in worldly campaigns to secure the state and enforce peace. We should not be surprised that corruption slowly crept into the Church since it was prophesied by Christ Himself and His Apostles. But today it is accepted without a word of disagreement or wonder that all Christians must take up arms against the enemies of society. Most Christians do not take the time to investigate the history of the Church, that Christ and the Apostles founded, and accept the false teaching of the corrupted aberration. It is only in spotty cells of believers that the truth is still preached without reservation against popular doctrines that have been politicized for the sake of patriotism and feel-good religion.  Augustine, on several fronts, has cost the Church dearly, but none so much as his “Just War” theory. This man did Christ no favor by releasing the restraints that help keep the flesh in check. And Constantine, being a political genius, much like Trump, used religion to his own, and the state’s, benefit. Of course, the flesh, having an attraction for evil, adapted easily to this new freedom, to express the very thing that Christ through the Spirit came to condemn.

So, here we are at the end of the age and barely one in five hundred are aware that Christ will soon return, separate the sheep from the goats, and that their lives are in peril of hearing words of rejection, “Depart from Me I never knew you.” At that time, we will discover, without question, whose vengeance it is; Christ is not mocked.

The post Whose Vengeance is it Anyway? appeared first on IndyWatchman.

1. Does Daniel disprove
2. Preterism removes the hope of Christians
   1. Those who adhere to this view of Bible prophecy known as preterism, refer to themselves as “preterists.” Why? The word preterism is based on the Latin word preter, which means: “past”. And that’s what preterists believe. Preterists believe that many (if not all) of those things that most Christians would consider future events on the prophetic calendar are actually things of the past. According to preterists…
   2. •  The Tribulation
   3. •  The Antichrist
   4. •  The Abomination of Desolation
   5. •  Jesus’ Coming (Matthew 24; Revelation 19)
   6. …are all things of the past.
3. Now, preterism is actually very similar to an unbiblical teaching that was making its rounds in the early church.
4. Paul wrote in 2 Timothy 2:17-18… “…Among them are Hymenaeus and Philetus, men who have gone astray from the truth saying that the resurrection [a future event] has already taken place, and thus they upset the faith of some.”
5. 2 Thessalonians 2:1-3 “Now we request you, brethren, with regard to the coming of our Lord Jesus Christ and our gathering together to Him, that you may not be quickly shaken from your composure or be disturbed either by a spirit or a message or a letter as if from us, to the effect that the day of the Lord [a reference to the Tribulation, still future] has come. Let no one in any way deceive you.” And this is precisely what preterists are doing today. And the result today is the same as in the first century: “they upset the faith of some” (2 Timothy 2:18). Other hearers are having their faith “shaken” or “disturbed” (2 Thessalonians 2:2).
6. Back in the first century, Paul tells us, there were two men, Hymenaeus and Philetus, who were confusing people in the church because they were talking about a future event as though it already happened. We might call these two men the first preterists.
7. Christians are growing tired of waiting “where is the sign of His coming?”
8. When did it start. At the time of the Counter-Reformation
   1. Why did it start
      1. he Jesuit Luis de Alcasar wrote a prominent preterist exposition of prophecy.[3][page needed][4] Moses Stuart noted in 1845 that Alcasar’s preterist interpretation advantaged the Roman Catholic Church during its arguments with Protestants,[5] and Kenneth Newport in an eschatological commentary in 2000 described preterism as a Catholic defense against the Protestant historicist view which identified the Roman Catholic Church as a persecuting apostasy.[6]
      2. Due to resistance from Protestant historicists, the preterist view was slow to gain acceptance outside the Roman Catholic Church.[7][page needed] Among Protestants preterism was first accepted by Hugo Grotius[8][9] (1583-1645), a Dutch Protestant eager to establish common ground between Protestants and the Roman Catholic Church.[10] Protestants did not welcome such views[11] but Grotius remained undeterred and in his next work, “Commentaries On The New Testament” (1641–50), he expanded his preterist views to include the Olivet discourse and the Book of Revelation.
      3. The English commentator Thomas Hayne claimed in 1645 that the prophecies of the Book of Daniel had all been fulfilled by the 1st century,[13] and Joseph Hall expressed the same conclusion concerning Daniel’s prophecies in 1650,[14] but neither of them applied a preterist approach to Revelation. However, the exposition of Grotius convinced the Englishman Henry Hammond (1605-1660). Hammond sympathized with Grotius’ desire for unity among Christians, and found his preterist exposition useful to this end.[15][page needed] Hammond wrote his own preterist exposition in 1653, borrowing extensively from Grotius. In his introduction to Revelation he claimed that others had independently arrived at similar conclusions as himself, though giving pride of place to Grotius.[16][page needed] Hammond was Grotius’ only notable Protestant convert, and despite his reputation and influence, Protestants overwhelmingly rejected Grotius’ interpretation of Revelation, which gained no ground for at least 100 years.[17][18][19]
      4. By the end of the 18th century preterist exposition had gradually become more widespread. In 1730 the Protestant and Arian, Frenchman Firmin Abauzit wrote the first full preterist exposition, “Essai sur l’Apocalypse”. Abauzit worked in the then independent Republic of Geneva as a librarian.[20] This was part of a growing development of more systematic preterist expositions of Revelation.[21] Later, though, it appears that Abauzit recanted this approach after a critical examination by his English translator, Leonard Twells.[22]
      5. The earliest American full-preterist work, The Second Advent of the Lord Jesus Christ: A Past Event, was written in 1845 by Robert Townley. Townley later recanted this view.[23]
      6. Some partial preterists may believe that the Antichrist, the Great Tribulation, and the advent of the Day of the Lord as a “judgment-coming” of Christ, were not historically fulfilled.
      7. Whenever anyone says Antiochus was the fulfillment of any part of the book of Daniel, that person is either a preterist or has been influenced by preterism. Preterism rejects the application of Daniel’s writings to the second coming of Christ. Preterists find fulfillments of Daniel’s prophecies in persons and events which preceded even Christ’s first coming. Preterists would close the book of Daniel for good and keep it closed.
      8. Secondly preterists believe that the prophecies of the book of Revelation have already been fulfilled. They don’t see any prophecies in the book having to do with a future coming of Jesus Christ. Instead these people hold that the book of Revelation is a record of the conflicts of the early churches with Judaism and paganism.
      9. John L. Bray says in his book “The Rapture Of The Christian” that the tragic holocaust of 67 to 70 AD when the Romans crucified thousands of rebellious Jews was the great tribulation. Farrar saw the beast of Revelation 13 as being the emperor Nero and most shocking of all he said that “. . . the fall of Jerusalem (in 70 AD) was in the fullest sense, the Second Advent of the Son of Man . . .”
      10. Events in Daniel 10-12 are specifically stated to be yet in the future. They are said in Daniel 11:40 to be “at the time of the end.”
      11. This is decisive in denying preterist attempts to find Antiochus Epiphanes in this part of Daniel because Antiochus died 163 years before Christ came the first time. Also the Lord Jesus specifically states in Matthew 24:15 that the setting up of the abomination of desolation was still future when He (Christ) was living on earth. Turn to it.
      12. “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:)”
      13. Antiochus could not possibly have set up the abomination of desolation in 164 BC because Jesus Christ, 194 years later, spoke of this event as still being future. No, the Lord Jesus Christ rejected the preterist view concerning the book of Daniel and nowhere do those who try to make Daniel entirely history fail more miserably than here in Daniel 10-12.
      14. Worst of all, preterism takes away the blessed hope from God’s people and thus robs God’s people of their comfort and encouragement as they face the difficulties and trials and troubles of this old wicked world.
      15. MATTHEW 24:34
      16. And then notice v. 34. This is the most popular proof text preterists point to. Notice what Jesus says…
      17. Matthew 24:34
      18. “Assuredly, I say to you, this generation will by no means pass away till all these things take place.”
      19. And so our preterist friend says…
      20. PRETERIST:  “Ahh, you see! Jesus promised that “this generation” (v. 34)—the generation that was alive at His time—would by no means pass away until all of these things took place (the Abomination of Desolation, the great tribulation, the coming of the Son of Man). Therefore, these things must have taken place. Jesus must have come back or He would be a false prophet!”
      21. Because of this verse (Matt. 24:34) and a couple of others that we’ll look at, preterists insist that all of the things spoken about in this chapter, including…
      22. •  the Tribulation events (spoken of in Revelation)
      23. •  and the coming of Christ
      24. …had to have occurred before the generation of people living at the time of Jesus, died off.
      25. Well, I disagree that this is what Jesus meant. “Then, what ‘generation’ was Jesus talking about in Matthew 24:34?” He was talking about the generation that would see “all” (v. 34) the things He just mentioned.
      26. The key to understanding this verse (Matthew 24:34) is found by backing up a verse. Notice verse 33. Jesus said…
      27. Matthew 24:33-34
      28. 33 “Even so you too, when you see these things, recognize that He is near, right at the door. 34 Truly I say to you, this generation [What generation? the generation who, in v. 33, sees “all” those things] will not pass away until all these things take place.”
      29. So, Jesus says “when you see all these things” (v. 33).
      30. What things?
      31. •  The “Abomination of Desolation” (v.15)
      32. •  The time of “great tribulation” (v. 21) “such as has not occurred since the beginning of the world until now nor ever shall.”
      33. •  The stars falling from the skies (v. 29)
      34. That generation (the Tribulation generation) will not pass away without also seeing the coming of the Son of Man to the Earth (mentioned in v. 30).
      35. Jesus was talking about the generation of people who would be alive during the events leading up to His Second Coming, that is, during the time of tribulation.
      36. None of the church fathers mentioned Christ’s Second Coming as having already occurred. By “church fathers” I am referring to those leaders in the church of the first three centuries A.D. following the original disciples (e.g., Justin Martyr, Eusebius, Tertullian, Polycarp).
      37. The Christians alive during A.D. 70, as well as the church fathers, believed the Second Coming was a future event. In other words, not only did the early church not refer to the Second Coming as a past event, over and over they refer to it as a future event.
      38. In addition to the Didache, early church fathers like…
      39. •  Papias
      40. •  Clement of Rome
      41. •  Ignatius
      42. •  Polycarp
      43. •  Justin Martyr
      44. …wrote of a future Second Coming.
      45. Well, this raises a question. Who would know better as to whether Jesus came back in A.D. 70? Those who were alive in A.D. 70 and the years immediately following? Or modern day preterists writing 2,000 years later? I’ll side with those who lived closer to the events.
      46. So, that is a third reason to reject preterism: The Christians alive during A.D. 70, as well as the church fathers, believed the Second Coming was a future event.
      47. A strong case can be made that the Book of Revelation was written in approximately A.D. 95, long after the events of A.D. 70.
      48. This poses a big problem for the preteristic view. Preterists believe the Book of Revelation was a prophecy written by the apostle John describing events that would shortly come upon Jerusalem and the Jewish people as their city would be destroyed by the Romans.
      49. For the preterist view to work, the Book of Revelation has to have been written sometime prior to A.D. 70.
      50. But there is compelling evidence in the writings of the church fathers that the Book of Revelation was written approximately 25 years after the events surrounding the destruction of Jerusalem in A.D. 70.
      51. For example, consider Irenaeus. He lived from A.D. 120–202. He was the bishop in the city of Lyons in modern day France. He grew up in Smyrna, one of the cities where the Book of Revelation was first circulated (Rev. 2:8). He was a disciple of Polycarp, who was a disciple of the apostle John (the author of Revelation).
      52. So get this in your mind…Polycarp was a disciple of the apostle John (the author of the Book of Revelation) and Irenaeus was a disciple of Polycarp. If anyone knew when the Book of Revelation was penned, it would have been Polycarp or Irenaeus!
      53. Well! In Irenaeus’s work titled, Against Heresies (13:18), he tells us when John had his apocalyptic vision. He says…
      54. We will not, however, incur the risk of pronouncing positively as to the name of Antichrist; for if it were necessary that his name should be distinctly revealed in this present time, it would have been announced by him [the apostle John] who beheld the apocalyptic vision.
      55. [Hold on. Stop there for a second. That’s interesting!]
      56. Note that Irenaeus (AD 120-202) believed that the “Antichrist” had still not been revealed. Well, that throws a wrench in the preteristic viewpoint. Why? Preterists, including Hank Hanegraaff, believe that the first century Caesar, Nero, was the Antichrist.
      57. CONCLUSION
      58. So, as we have seen this brief article, there are very good reasons why the preteristic view of Bible prophecy should be rejected.
      59. 1. Preterists’ proof texts fail to support their own view.
      60. 2. None of the church fathers mentioned Christ’s Second Coming as having already occurred.
      61. 3. The Christians alive during A.D. 70, as well as the church fathers, believed the Second Coming was a future event.
      62. 4. A strong case can be made that the Book of Revelation was written in approximately A.D. 95, long after the events of A.D. 70.
      63. 5. The Roman emperor Nero could not possibly have been the Antichrist or “the Beast” as preterists suggest.
      64. 6. The Tribulation events in the Book of Revelation are too global and cataclysmic to be attributed to the destruction of Jerusalem in A.D. 70.
      65. Any one of these reasons alone is great reason to doubt the preterist position. All six of these reasons taken together are reason to reject this view of Bible prophecy outright.

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The weed is a wild, untamed thing,
With no redeemable worth,
Growing in forgotten places,
On the fringes of the earth.

Your form is unconventional,
And your colors unrefined,
But there's a weird attraction,
To your risky, course design.

You bloom where there is no notice,
In the cracks and in the dust,
Promoting sin’s defiance,
And the power of this world’s trust.

While you secretly seek attention,
And strive for any man's smile,
You broadcast your existence,
In a provocative and personal style.

And in that, your beauty is forsaken,
A lesson for us all,
To recognize our hidden wildness,
And to answer life's true call.

So grow, you wild weed, and grow freely,
In your untamed, undisciplined way,
For you are men’s reminder,
That there is yet worth in a wandering stray.

The post Beauty in A Weed appeared first on IndyWatchman.

In my quest for truth over the years I have frequented various Churches and associated with those of different belief systems. I have gradually gravitated towards the Anabaptists because of their sacred history and persecution. I suppose that I fell more in love with their history than I have with the present-day Anabaptists who appear to be more anti-Semitic.

It is hard for me to understand why the Anabaptists reject the present-day return of the Jewish people to their homeland considering their past affinity for the Jews. Given the present atmosphere in the Middle East, Biblical prophecy, the hatred of Israel by the Muslims, and the volatile world situation, how can anyone not see what is clearly before their eyes? My only conclusion is that there must be some other reason for this rejection. One reason could be the historical and spiritual hatred ingrained in people who share a common dislike of the Jews in general for whatever reason they can muster. But one thing is very clear it cannot be because of a correct understanding of Prophetic Scriptures. The Bible depicts the Nation of Israel being reestablished with all the attending difficulties that are present today. Only serious visual impairment can account for this blindness. This careless blindness may also be accounted for by generational misguidance of influential Church leaders and the human tendency to follow the crowd.

I have taken the time to investigate, pretty thoroughly, how present-day Israel fits nicely with prophecy along with the daily headlines of the local newspaper. My conclusion is that most don’t see because they don’t want to see, in which case the “blindness in part” that has occurred to Israel, has affected a lot of others. I have also gathered a lot of notes and articles and if necessary, I can distill them to support my case. Please consider carefully before rejecting Israel and its plight. I am not saying that they should be supported but only that God has gone to great extremes to give us a roadmap through time and that we should be awake and be aware of the times in which we live.

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“Nor more; but fled Murmuring, and with him fled the shades of night.”

Close at mine ear one call’d me forth to walk
With gentle voice, I thought it thine; it said,
Why sleepst thou Eve? now is the pleasant time,
The cool, the silent, save where silence yields
To the night-warbling Bird, that now awake
Tunes sweetest his love-labor’d song; now reignes
Full Orb’d the Moon, and with more pleasing light
Shadowie sets off the face of things; in vain,
If none regard; Heav’n wakes with all his eyes,
Whom to behold but thee, Natures desire, 
In whose sight all things joy, with ravishment
Attracted by thy beauty still to gaze.
I rose as at thy call, but found thee not;
To find thee I directed then my walk;
And on, methought, alone I pass’d through ways 
That brought me on a sudden to the Tree
Of interdicted Knowledge: fair it seem’d,
Much fairer to my Fancie then by day:
And as I wondring lookt, beside it stood
One shap’d and wing’d like one of those from Heav’n 
By us oft seen; his dewie locks distill’d
Ambrosia; on that Tree he also gaz’d;
And O fair Plant, said he, with fruit surcharg’d,
Deigns none to ease thy load and taste thy sweet,
Nor God, nor Man; is Knowledge so despis’d? 
Or envie, or what reserve forbids to taste?
Forbid who will, none shall from me withhold
Longer thy offerd good, why else set here?
This said he paus’d not, but with ventrous Arme
He pluckt, he tasted; mee damp horror chil’d 
At such bold words voucht with a deed so bold:
But he thus overjoy’d, O Fruit Divine,
Sweet of thy self, but much more sweet thus cropt,
Forbidd’n here, it seems, as onely fit
For God’s, yet able to make Gods of Men: 
And why not Gods of Men, since good, the more
Communicated, more abundant growes,
The Author not impair’d, but honourd more?
Here, happie Creature, fair Angelic Eve,
Partake thou also; happie though thou art, 
Happier thou mayst be, worthier canst not be:
Taste this, and be henceforth among the Gods
Thy self a Goddess, not to Earth confind,
But somtimes in the Air, as wee, somtimes
Ascend to Heav’n, by merit thine, and see 
What life the Gods live there, and such live thou.
So saying, he drew nigh, and to me held,
Even to my mouth of that same fruit held part
Which he had pluckt; the pleasant savourie smell
So quick’nd appetite, that I, methought, 
Could not but taste. Forthwith up to the Clouds
With him I flew, and underneath beheld
The Earth outstretcht immense, a prospect wide
And various: wondring at my flight and change
To this high exaltation; suddenly 
My Guide was gon, and I, me thought, sunk down,
And fell asleep; but O how glad I wak’d
To find this but a dream! Thus Eve her Night
Related, and thus Adam answerd sad.

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It is very common for Christians to believe that God accepts them because of their righteousness of works and good deeds. Consequently, new Christians are taught or led to believe that they “must” do good deeds to be accepted by God, but is this correct? God accepts us despite our inability to satisfy His righteous requirements. Of course, when I say this there are always those who hear something else. They hear me saying that good works are unnecessary in the Christian’s life. Yes, good works are the hallmark of the Christian’s life and exemplify their devotion to their new Master and Lord. But what is the reality of how our works are viewed by God?

I do not speak disapprovingly against those who do good works and live righteously, as if this does not please God. I have often quoted Isaiah 64:6 which says our righteousness is as filthy rags, and it is true, if understood correctly. There is not a Christian, alive or dead, who will be accepted by a flawless, holy, and perfect God if the righteousness of Christ were not imputed (freely given) to us. Christ is our advocate, and it is He who will stand beside us on that Day of Judgment and plead on our behalf, not for our own righteousness, but rather that it is His righteousness, alone, that will justify us, if we are “in Christ.” Our own degree of righteousness is as a filthy rag gift to a God who alone demands perfection. The only ground for our justification before God is the righteousness of Christ and not our own righteousness.

Does this mean our own righteousness is useless in the sight of God, no, absolutely not. Our own righteousness is the evidence that we have been regenerated and possess within ourselves a heavenly deposit or seed of righteousness which we must tend to and nourish like a beautiful garden. Our righteousness is highly prized by God and He continuously encourages us to work in our gardens so that they will be healthy and productive, but the most beautiful garden is still as a filthy rag as a means of entrance to the presence of a Perfect God. If our works, our beautiful garden, is believed to possess some ability to warrant entrance into Perfection then we are seriously mistaken, and this is where the misunderstanding appears. The Bible says that many on that day will say “Lord, Lord, didn’t I DO all these great and wonderful things in your name?” and they will be disappointed to hear that their good deeds did not earn them a single ounce of weight regarding admission to heaven. “Suppose one of you has a servant plowing or looking after the sheep. Will he say to the servant when he comes in from the field, ‘Come along now and sit down to eat’? Won’t he rather say, ‘Prepare my supper, get yourself ready and wait on me while I eat and drink; after that you may eat and drink’? Will he thank the servant because he did what he was told to do? So you also, when you have done everything you were told to do, should say, ‘We are unworthy servants; we have only done our duty.’ ” Luke 17:7-10

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Christian Freedom, A Pretext?

What is a pretext? A pretext is an accepted reason (a lie or trick) given to justify a course of action that is not the real reason. Freedom, as commonly defined by both the Church and the world, is, by definition, not freedom at all, but rather a pretext. As many things in the world are misunderstood so is freedom understood only as conformity to a list of rules and regulations, outside of which, their freedom is lost and becomes a mere word, a pretext for something totally different. As used today, the word “freedom” is a deception to make people accept something that is not true; it has been redefined by men who only know freedom as a word defined by the world.

Christians will fight for their definition of freedom and refuse to live a life of true open-ended, unlimited, Biblical freedom. The freedom I speak of cannot even be considered by those who have become accustomed to the confines and definition of worldly freedom. The popular freedom of the world offers them a security blanket of limits that are imposed on them and that they, in turn, impose on others. Human beings simply cannot imagine freedom where all the barriers are torn down, and they are indeed, free; they think this kind of “freedom” is anarchy so they cannot allow it.

Christians have been trained to conform to their shackles. All the many denominations within Christendom are just the exhibition of the many designer cellblocks erected to accommodate people who have been lied to, tricked, forced into compliance, or who have voluntarily submitted to conformity.

There is true freedom, but it is not discoverable in this world by simple searching. The Bible gives the example of the slave who had earned his freedom but elects to remain with his master and signifies it by driving an awl through his ear lobe. This is the real freedom that those who have been set free voluntarily submit to, Deut. 15:15-17. New Testament baptism, in like manner, signifies that a death has taken place and that through death you have gained freedom. If you have died then you have been set free from a previous cruel husband which now allows you to be married to another, even to the Lord Jesus, who releases the band of slavery, obligation, and compulsion. Unlike the previous legalistic husband, Jesus wins your devotion through His enduring love and forgiveness. He patiently wins your loyalty and worship through kindness and self-sacrifice. Unlike the previous husband who was a taskmaster demanding perfection who couldn’t be pleased, Jesus frees us to comply or not comply; we are free to fly away if we so desire and to choose a different path – along with its consequences; we are that free.

This is the freedom that the world, and most Christians, know nothing of. This is the freedom of another world where the King treats us as His own children. This is the freedom that every Spirit-filled Christian owns, but few understand. Many Christians can only see this freedom through the foggy glass of a confused worldly mindset and cannot grasp the idea that they are, really, free; the shackles are off and the cell door open, our destiny has been placed into our own hands.

Freedom with constraints is only a facsimile and not real freedom at all. Is freedom within a secured courtyard freedom? Is freedom bridled and shackled to the confines of a book of rules freedom? Is freedom under the threat of jail, freedom? Is freedom from the freedom to be completely free, truly, freedom? Freedom under the load of any law or regulation is not freedom at all, yet, Christians, declare that they are perfectly, free. Is this the freedom they have gained in Christ, to trade one heavy load, for one less heavy, or have we missed something? What does Col. 2:14 mean, “He blotted out the handwriting of ordinances that was against us and contrary to us, and He took it out of the way, nailing it to the cross”? An irrefutable fact about this scripture is that something was nailed to the cross! Is the Law of God only a constraint with a different kind of fence keeping us confined? Or, does Jesus truly set us free, with no constraints?

According to my research, there is a very real reason that the strait-gate (as in narrow, restricting, and difficult) is so difficult to get through. Likewise, the “Broadway” is broad for a reason; it is easy and requires no loyalty or fidelity to truth. Christ died for all of those on the “Broadway” as He did for the others, yet they have refused His FREE gift, the gift of grace, a gift with no strings attached. We Christians just cannot believe, we just cannot accept, such a thing, it is beyond our capacity to embrace. We have been indoctrinated by commercial Christianity to believe that we MUST do something, that we must earn our salvation.  We must tithe, we must attend a certain building, on a certain day; we must live and dress a certain way, send our children to a certain school or no school at all. We must acknowledge and read a certain book, we must eat certain foods and celebrate certain days, and the list goes on and on and on. Yet, we say we are free, no different than Americans who say they are free. We have rewritten the definition of freedom to accommodate the only definition we understand, freedom within certain boundaries, beyond which, we are punished. This is not freedom by any definition of the word, and it certainly is not the freedom in which we have been set free in Christ. Christ has set us free, “So if the Son sets you free, you will be free indeed.”

Second Corinthians 11:3 tells us that the gospel – the good news – is not complicated, but simple. “But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ.” You don’t have to be a scholar to understand it, yet Mark 4:11-12 says, “To you has been given the secret of the kingdom of God, but for those outside, everything comes in parables; in order that ‘they may indeed look, but not perceive, and may indeed listen, but not understand; so that they may not turn again and be forgiven.’” The Good News is so easy to understand that a small child will accept it, and a condemned criminal on a cross next to Jesus was told that he would be with Jesus in Paradice that very day. The “Broadway” will be heavily populated with those who did not “understand” the simplicity that is in Christ. Professional Christians and Pastors cast aside this simplicity because they just cannot accept that salvation was won for them on the Cross and that nothing, which means absolutely nothing, must be done to earn that free gift. Salvation is absolutely FREE in the Heavenly sense of the word and not as defined by the local Church professional who always adds an addendum to the definition.

This free gift scares the daylight out of the professional who has always believed and taught that the freedom of Christ is like the freedom given by the United States, which means there is a fence of some size erected around them that limits their freedom, and beyond which they cannot go without being fined or imprisoned for noncompliance. This is the sad condition of most Christians who will hear on that fateful day words that will lock them out of a reward that they believe they deserve and have earned.

This letter is long enough but the message is not complete. There is more, so much more, to this story of freedom that is freely given to those who will simply believe, as did a thief on a cross and a small child.

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