christianity
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And What His “Yoke” Actually Required Many believers today speak of following Jesus, while functionally living under the interpretive authority of pastors, traditions, or modern doctrinal systems. When Jesus said, “Follow Me,” He was not inviting people into a Bible study. He was recruiting apprentices. Modern Christianity often treats discipleship as information transfer—learning doctrines, attending classes, acquiring
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We like to speak of the “Church Fathers” with a kind of scholarly distance—turning them into marble busts and Latin footnotes. But the earliest of them weren’t system-builders or philosophers. They were bridge-bearers: the generation that still smelled of the upper room, still prayed with the raw expectancy of Pentecost, still saw the Church as
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Why our modern usage of a biblical word quietly distorts the gospel There are moments in church when the words being said are familiar, sincere, and yet… profoundly misleading. One of those words is “the lost.” It’s so common in modern Christian language that it rarely gets questioned. We speak of reaching the lost, saving the lost, praying for
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What the Early Church Was Actually Celebrating — and Why It Matters For most modern Christians, Epiphany barely registers. If it is noticed at all, it is usually treated as a brief coda to Christmas—associated with the Magi, a star, or the quiet dismantling of decorations. It feels optional, symbolic, and disconnected from discipleship. That
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Matthew 7 — The Weight of Response Matthew 7 does not introduce new material. It gathers everything that has already been said—and presses for a verdict. If Matthew 5 revealed the righteousness of the Kingdom. and Matthew 6 exposed the allegiance that sustains it, Matthew 7 confronts the hearer with a single question: What will
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There are two ways people read the Bible today. One begins with the text. The other ends with the text. Only one of them deserves to be taken seriously. The Prima Facie Reading (At First Glance) A prima facie reading asks a simple question: “What does this appear to say on the surface?” That’s not wrong. It’s
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(Matthew 3:13–4:17) Jesus does not begin His ministry with a sermon. He begins it by stepping into Israel’s story at the point where Israel failed—and carrying it to completion. Baptism: Not Repentance, but Identification John’s hesitation is the first signal that Jesus’ baptism is not ordinary. “I have need to be baptized by You…” John’s
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John is often treated like the opening act of Christianity—roughly dressed, yelling about repentance, getting the crowd warmed up for Jesus. That framing is wrong. John the Baptist is not operating ahead of Israel’s story. He is standing inside it, at the breaking point. He is a last-of-the-prophets figure, speaking from within: • covenantal Israel • prophetic
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John the Baptist does not enter the Gospel narrative without identity or divine explanation—Luke provides both. His priestly lineage, his miraculous birth, and his prophetic vocation are clearly established. What is striking, however, is that when John’s public ministry begins, he appears without a narrated rise to prominence. He does not build a following on the
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1 Corinthians 15:3–5 is routinely treated as a standalone assurance formula—detached from its context and pressed into service as a proof-text for later atonement theories. That approach does violence to both Paul’s argument and the letter as a whole. So let’s put the passage back where Paul actually put it. The Text (briefly) “…that Christ
Restoring Apostolic Faith 