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Courtesy of www.LumoProject.com Introduction Jesus of Nazareth (Hebrew: Yeshua ha-Notzri ; Greek: Iēsous ho Nazōraios ) entered history around 6–4 BC (3758–3755 in the Hebrew calendar) in the Roman client state of Judea. His mother, Mary, a young virgin of Israel, received the angel Gabriel's proclamation of the Messiah's conception—a divine interruption of history. Joseph, his adoptive father, was a tektōn G5045 ), a builder who worked with both wood and stone, embodying the rugged strength of Galilean tradesmen. Mary, likely in her mid-teens according to Jewish custom, delivered the promised Son under Roman occupation, but with heaven's authority. The church, from its earliest memory, bore witness to his nativity on December 25—not as legend, but as affirmed testimony—echoed by Euodius of Antioch (d. c. AD 64–69), Hippolytus of Rome (c. 170–c. 235), and Julius Africanus (c. AD 180–c. 250). By AD 204, Hippolytus proclaimed this date boldly when he wrote: The first advent of our Lord in the flesh, when he was born in Bethlehem, was December 25, a Wednesday, while Augustus was in his forty-second year, but from Adam, five thousand and five hundred years. He suffered in the thirty-third year, March 25, Friday, the eighteenth year of Tiberius Caesar, while Rufus and Roubellion were Consuls ( Commentary on Daniel 4.23.3 ). The gospels name four brothers of Jesus—James, Joseph, Simon, and Jude ( Matt. 13:55–56 ; Mark 6:3 )—and some unnamed sisters. Before the resurrection, they doubted his messianic mission ( John 7:3–5 ). Everything changed when they encountered the risen Christ among the apostles ( Acts 1:14 ); disbelief shattered, and faith ignited. James rose to shepherd the Jerusalem church with unwavering authority ( Acts 15:13–21 , 21:17–18 ), crafting a letter that echoes the teaching and moral force of Jesus himself ( James 1:1 ). Jude testifies in his epistle, identifying himself as "brother of James" ( Jude 1:1 ). Paul confirms James' central role, calling him "the Lord's brother" ( Gal. 1:19 ). From doubt to conviction, from ordinary family to pillars of the early church, Jesus' siblings became instruments of God's enduring work in the world. In Matthew and Luke, Jesus' genealogy traces both his father's and mother's lines back to David, Israel's revered king ( Matt. 1 ;  Luke 3 ). This bloodline marked him as the rightful heir to Israel's throne—a reality that alarmed Herod (r. 37 BC–AD 4), the Roman-appointed ruler with no legitimate claim. Fearing a challenge to his authority, Herod commanded the massacre of all boys two years old and younger ( Matt. 2:16–18 ). Matthew deliberately contrasts Herod's illegitimate, terror-driven power—and even the dominion of Caesar Augustus (r. 27 BC–AD 14)—with Jesus' authority. Where Augustus enforced the "Roman Peace" (Latin: Pax Romana ) through conquest and coercion, Jesus inaugurated God's kingdom through peace, arriving paradoxically as a defenseless infant who would one day reshape history. Courtesy of www.LumoProject.com Jesus the Jew The word "Jew" carries weight in three realms—religion, lineage, and land—encompassing Judaism, the tribe of Judah, and the province of Judea. Every Jewish person bears both a spiritual and an ancestral inheritance rooted in the eastern Mediterranean. Jesus emerged from Judah ( Matt. 1:2–3 ), the tribe long promised in Scripture to yield the Messiah ( Matt. 2:6 ; Heb. 7:14 , 8:8 ; Rev. 5:5 ). At the very outset of his gospel, Matthew declares this lineage with clarity and authority, proclaiming the fulfillment of God's ancient promises: ​ Thus there were fourteen generations in all from Abraham to David, fourteen from David to the exile to Babylon, and fourteen from the exile to the Messiah ( Matt. 1:17 ). Jesus' heritage is remarkable, tracing back to the very origins of Israel, beginning with God's covenant with Abraham. Matthew emphasizes the number fourteen, not arbitrarily, but because in Hebrew it corresponds to the numerical value of David's name: 4 + 6 + 4 (ד‎ ו‎ ד‎) = 14—linking the Messiah explicitly to the line of Israel's greatest king. ​ Luke is the only evangelist among the four—Matthew, Mark, and John—who records an episode from Jesus' childhood. This account occurs when Jesus was twelve, remaining at the temple for three days without his parents' knowledge. During this time, he engaged Israel's teachers, posing questions and offering insightful answers ( Luke 2:41–51 ). In first-century Jewish culture, families expected boys to study the Scriptures between the ages of five and twelve, culminating in a celebration marking the "son of the commandment" (Hebrew: bar mitzvah ; H1274 , H4687 ) and their transition from childhood to adulthood. Unlike his peers, Jesus did more than recite the texts—he interpreted them with understanding, demonstrating wisdom beyond his years. Before beginning his public ministry, Jesus faced three temptations in the desert over forty days ( Luke 4:1–13 ), each echoing the failures of ancient Israel. First, he accepted only God's provision, in contrast to the Israelites who grumbled over manna instead of desiring God's blessing ( Exod. 16:3 ). Second, he rejected the allure of fame, power, and wealth, refusing to lead a revolt against Rome—a temptation Israel succumbed to in longing for Egyptian riches. Third, the devil challenged him to throw himself from the temple pinnacle, misusing Psalm 91:11 . This temptation was not about suicide but about testing God, as Israel had done in the wilderness, demanding water from Moses in disbelief ( Exod. 17:1–3 ; Deut. 6:16 ). Jesus' obedience, however, summoned the angels to minister to him. Luke presents Jesus as the faithful Israel, embodying covenantal fidelity where the nation repeatedly failed. ​ Courtesy of www.LumoProject.com Jesus, King of the Jews​ ​ In the same way, Jesus revealed his humanity within the context of Judaism, yet he also manifested his divinity. When Moses asked for God's name at the outset of Israel's exodus, God replied, "I AM WHO I AM " ( Exod. 3:14 ). The Tetragrammaton (a Greek term meaning "four letters"), יהוה, represents God's name in Hebrew and scholars transliterate it in English as YHWH ( H3068 ). Understanding this background is crucial for interpreting the seven "I Am" statements of Jesus: I am the bread of life ( John 6:35–51 ). I am the light of the world ( John 8:12 , 9:5 ). I am the gate of the sheep ( John 10:7–9 ). I am the good shepherd ( John 10:11–14 ). I am the resurrection and the life ( John 11:25 ). I am the way and the truth and the life ( John 14:6 ). I am the true vine ( John 15:1 ). ​ Each "I Am" statement reveals God's character embodied in Christ, connecting Israel's history to Jesus' mission. Jesus declares himself the bread of life, recalling how the Father provided manna—the bread of angels—to sustain the Israelites in the wilderness ( Ps. 78:25 ). He offers light to the world, just as God preserved the temple oil during the desecration under Antiochus IV Epiphanes (r. 175–164 BC), who sought to Hellenize the Jewish people and suppress their worship ( 1 Macc. 4:36–50 , CEB). The festival of Hanukkah ( H2597 , "Dedication;" cf.  John 10:22 ) commemorates the Maccabean revolt that restored the temple and halted idolatrous sacrifices. In this light, Jesus as the good shepherd contrasts sharply with Judea's religious leaders, who, like the Hellenistic collaborators under Antiochus, exploited their people for wealth and status. "The hired hand is not the shepherd and does not own the sheep. So when he sees the wolf coming, he abandons the sheep and runs away. Then the wolf attacks the flock and scatters it" ( John 10:12 ). Beyond shepherd, Jesus is the gate, securing God's people and offering salvation through his sacrificial life ( John 10:7–18 ). In embodying God's care, provision, and protection, Jesus fulfills Israel's story and opens the way for his followers, inspiring the earliest Christians to call their movement "the Way" (e.g., Acts 9:2 ), drawn from his declaration, "I am the way and the truth and the life" ( John 14:6 ). Jesus' most decisive "I Am" statement was, "Very truly I tell you, before Abraham was born, I Am!" ( John 8:58 ). Unlike the other seven, this declaration struck the Judean religious leaders as overtly blasphemous. Whereas the other "I Am" statements implied divinity, here Jesus explicitly claimed preexistence and invoked God's name directly—a radical, unprecedented claim. Even today, many Jews avoid spelling the divine name, using forms such as "L–rd" or "G–d." For those anticipating the Messiah, Jesus' use of the divine name was unimaginable. Notably, the Hebrew form of "Jesus," Yeshua ( H3442 , "God saves"), contains an abbreviated form of Yahweh . The religious leaders responded with violence, picking up stones to execute him for what they perceived as blasphemy ( John 8:59 ). Jesus intended this unambiguous claim to divinity to set in motion the events that would culminate in his crucifixion. ​ Jesus' earthly ministry centered on inaugurating God's kingdom. This reality affirms his kingship, which is why Pontius Pilate, the Roman prefect of Judea, ironically had the inscription JESUS OF NAZARETH, THE KING OF THE JEWS  placed above his head on the cross ( Matt. 27:37 ; Mark 15:26 ; Luke 23:38 ; John 19:19 ). Yet the kingdom of heaven does not belong to this world; it proceeds from God's sovereign will. Just as the church (Greek: ekklēsia ; G1577 ) designates a people united in Christ, the kingdom comprises all who acknowledge God's authority. On Pentecost, the apostle Peter proclaimed to his Jewish audience that Jesus had ascended and shared in divine authority ( Acts 2:14–36 ). David foresaw this reality when he wrote, "The L ORD says to my Lord, 'Sit at my right hand until I make your enemies a footstool for your feet'" ( Ps. 110:1 ; Acts 2:34–35 ). ​ Courtesy of www.LumoProject.com Trilemma: Liar, Lunatic, or Lord ​ Let us consider this wisdom by British apologist C. S. Lewis (1898–1963): I am trying here to prevent anyone from saying the really foolish thing that people often say about him: I'm ready to accept Jesus as a great moral teacher, but I don't accept his claim to be God. That is the one thing we must not say. A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic—on the level with the man who says he is a poached egg—or else he would be the devil of hell. You must make your choice. Either this man was, and is, the Son of God, or else a madman or something worse. You can shut him up for a fool, spit at him, and kill him as a demon, or fall at his feet and call him Lord and God, but let us not come with patronizing nonsense about his being a great human teacher. He has not left that open to us. He did not intend to. . . . Now it seems to me obvious that he was neither a lunatic nor a fiend: and consequently, however strange or terrifying or unlikely it may seem, I have to accept the view that he was and is God ( Mere Christianity , pp. 55–56). ​ Commentators refer to this quote as the "Lewis trilemma," a threefold Christological challenge: Jesus is either a liar, a lunatic, or the Lord. Many of his contemporaries acknowledged him as a teacher or rabbi, including the Judean religious leaders (e.g., Matt. 12:38 ; John 3:2 ). Yet the New Testament refuses to settle for mere moral instruction. Hillel (c. 110 BC–c. AD 8) was also a revered teacher, a rabbi whose wisdom still guides Jewish study—but Jesus' authority demands more: he claims divinity itself. ​ Courtesy of www.LumoProject.com Conclusion​ ​ Finally, we confront the question Jesus poses to every believer: "Who do you say I am?" ( Matt. 16:15 ). Peter answered with clarity and conviction: "You are the Messiah, the Son of the living God" ( Matt. 16:16 ). This confession is not mere sentiment—it forms the theological and ecclesial foundation upon which Christ establishes his church, a foundation impervious to the gates of Hades. Jesus entrusts his followers with the keys of the kingdom: whatever is bound on earth is bound in heaven, whatever is loosed on earth is loosed in heaven. The rock is both Peter's confession and the collective witness of the apostles, who serve as the foundation of the early church ( Matt. 16:18–19 ; Eph. 2:20 ). From a paleo-orthodox perspective, this claim underscores the vital continuity of apostolic teaching and succession ( see " Paleo-Orthodoxy & Succession "). Jesus, therefore, cannot be dismissed as a liar or a lunatic; he is Lord. The historical, theological, and liturgical weight of this truth demands our rigorous study, faithful teaching, and wholehearted devotion. ​ Ben White Prayer ​ Blessed are you, L ORD our God, King of the universe; in your tender love for us, you sent your Son to take upon himself our nature and to suffer death upon the cross, giving us the example of his great humility: Mercifully grant that we may walk in the way of his suffering, and come to share in his resurrection; through Jesus the Messiah our Lord, who lives and reigns with you and the Holy Spirit, one God, now and forever. Amen.​ Bibliography ​ Bailey, Kenneth E. Jesus Through Middle Eastern Eyes: Cultural Studies in the Gospels . Downers Grove, IL: IVP Academic, 2009. ​ Bird, Michael F., ed., Craig A. Evans, Simon J. Gathercole, Charles E. Hill, and Chris Tilling. How God Became Jesus: The Real Origins of Belief in Jesus' Divine Nature—A Response to Bart D. Ehrman . Grand Rapids: Zondervan, 2014. ​ Book of Common Prayer . Huntington Beach, CA: Anglican Liturgy Press, 2019. Dunn, James D. G. Christianity in the Making, Vol. 1: Jesus Remembered . Grand Rapids: Eerdmans, 2003. ​ ⸻. Christianity in the Making, Vol. 2: Beginning from Jerusalem . Grand Rapids: Eerdmans, 2009. ​ Fee, Gordon D. Jesus the Lord According to Paul the Apostle: A Concise Introduction . Grand Rapids: Baker Academic, 2018.​ Hippolytus. Commentary on Daniel . Translated by Thomas Coffman Schmidt. 2010. ​ Hoffbrand, David. The Jewish Jesus: Reconnecting with the Truth About Jesus, Israel, and the Church . Shippensburg, PA: Destiny Image, 2017. KjaerHansen, Kai. "An Introduction to the Names Yehoshua/Joshua, Yeshua, Jesus, and Yeshu." Jews for Jesus. March 23, 1992. link . Köstenberger, Andreas J., and Alexander E. Stewart. The First Days of Jesus: The Story of the Incarnation . Wheaton, IL: Crossway, 2015. ​ Levine, Amy-Jill. The Misunderstood Jew: The Church and the Scandal of the Jewish Jesus . San Francisco: HarperOne, 2007. ​ Lewis, C. S. Mere Christianity . San Francisco: HarperOne, 2015. Moffic, Evan. What Every Christian Needs to Know About the Jewishness of Jesus: A New Way of Seeing the Most Influential Rabbi in History . Nashville: Abingdon, 2016. ​ Moseley, Ron. Yeshua: A Guide to the Real Jesus and the Original Church . Clarksville, MD: Messianic Jewish Publications, 1996. Rubin, Barry, and David H. Stern.  The Complete Jewish Study Bible . Peabody, MA: Hendrickson, 2016. Simmons, Kurt M. "The Origins of Christmas and the Date of Christ's Birth." Journal of the Evangelical Theological Society 58, no. 2 (2015): 299–324. link . ⸻. "Revisiting the Fathers: An Examination of the Christmas Date in Several Early Patristic Writers." Questions Liturgiques 98, no. 3–4 (2017): 143–80. link . ​ Spangler, Ann, and Lois Tverberg. Sitting at the Feet of Rabbi Jesus: How the Jewishness of Jesus Can Transform Your Faith . Grand Rapids: Zondervan, 2018. ​ Strauss, Mark L. Four Portraits, One Jesus: A Survey of Jesus and the Gospels . 2nd ed. Grand Rapids: Zondervan, 2020. ​ Taylor, Justin. "Is C. S. Lewis' Liar-Lord-or-Lunatic Argument Unsound?" Between Two Worlds Evangelical History (blog). The Gospel Coalition. February 1, 2016. link . Tverberg, Lois. Reading the Bible with Rabbi Jesus: How a Jewish Perspective Can Transform Your Understanding . Grand Rapids: Baker, 2018. ⸻. Walking in the Dust of Rabbi Jesus: How the Jewish Words of Jesus Can Change Your Life . Grand Rapids: Zondervan, 2012. ​ Wright, N. T. How God Became King: The Forgotten Story of the Gospels . San Francisco: HarperOne, 2016. ⸻. Interpreting Jesus: Essays on the Gospels . Collected Essays of N. T. Wright. Grand Rapids: Zondervan Academic, 2020. ​ ⸻. Simply Jesus: A New Vision of Who He Was, What He Did, and Why He Matters . San Francisco: HarperOne, 2018. ​ Wright, N. T., and Michael F. Bird. The New Testament in Its World: An Introduction to the History, Literature, and Theology of the First Christians . Grand Rapids: Zondervan, 2019. Young, Brad H. Jesus the Jewish Theologian . Grand Rapids: Baker Academic, 2011. ​ ⸻. Meet the Rabbis: Rabbinic Thought and the Teachings of Jesus . Grand Rapids: Baker Academic, 2007.

Megs Harrison Introduction Today, every neighborhood in Erie, Pennsylvania, boasts at least one church building. But in 1795, when the city first arose from the wilderness, Christians were scarce. John Colby (1771–1851), a Baptist missionary from New Hampshire, sounded the alarm in 1810. This article traces the Protestant history of Erie. As Colby pressed from Ohio toward the Lake Erie frontier, he recorded the stark reality he encountered: I was advised not to go to this place, as there is no religious society in the town [of Erie]—a noted place for wickedness. By some, by way of comparison, it was called Sodom. They likewise told me that the people there would not hear me, and I was credibly informed that the people had previously fallen into a frenzy, burnt the Bible, and sprinkled the ashes with whiskey! I, however, made an appointment, and the people had reasonable notice. At the hour the meeting began, I walked through the main street, nearly half a mile, with my hat off, singing the judgment hymn, hoping to excite their attention. I then went to the place appointed, and after waiting an hour and a half, I began service. My audience consisted of three men, three women, and four children. A few more also came in before I finished. The Lord have mercy on the people of Erie if there is any mercy for them. ​ An influential Quaker, William Penn (1611–1718), founded the colony of Pennsylvania in 1682 as a haven for religious freedom and democracy—but his borders did not touch Presque Isle or the Erie region. In 1792, the United States sold the 300-square-mile Erie Triangle to Pennsylvania, opening a vital freshwater port on Lake Erie. Yet when Erie emerged in 1795, nearly two decades after the Declaration of Independence, Penn's vision of liberty and faith had little sway. John Colby saw the city's unbelief and the corruption of Scripture. He thundered against it, calling Erie "Sodom," echoing the judgment of God on lawless, sinful cities ( Gen. 19 ). Colby preached in Erie three years before the Battle of Lake Erie on September 10, 1813—a flashpoint of the War of 1812—declaring the urgent need for repentance and faith. Paleo-Christian Press A Most Extensive Work of Grace ​ Erie's heart toward Christ shifted as waves of new settlers arrived, many from the devout New England states. The wealthiest among them raised the first churches in the freshly opened lands of Northwestern Pennsylvania and Northeastern Ohio. In those early days, the original Erie County Courthouse, built in 1808 near West Perry Square, became a sanctuary, hosting worship for Episcopalians and Presbyterians alike. Yes, the city's first Christians gathered in a brick courthouse because no church walls yet stood. Across Western Pennsylvania, a revival of faith ignited. Johnston Eaton (1776–1847), a Presbyterian minister in Franklin, bore witness: From 1781 to 1787, a most extensive work of grace was experienced in the churches of Cross Creek, Upper Buffalo, Chartiers, Pigeon Creek, Bethel, Lebanon, Ten Mile, Cross Roads, and Millcreek, during which more than a thousand persons were brought into the kingdom of Christ. . . . From 1795 to 1799, another series of gracious visitations were enjoyed by the churches generally throughout Western Pennsylvania, extending to the new settlements north of Pittsburgh. In 1802, the Presbyterian minister Elisha McCurdy (1763–1845) sparked a revival that swept through Western Pennsylvania, beginning at his former Three Springs Church. This movement surged across the United States, inspiring Sunday schools, missions campaigns, prayer meetings, the temperance movement, and the fight to abolish slavery. By 1808, God's "most extensive work of grace" had reached Erie, awakening hearts and transforming the city. Undoubtedly, the Second Great Awakening (1795–1835) fueled the resurgence of Christianity across Western Pennsylvania, spilling over from New York's "burned-over district." Methodist and Baptist congregations expanded rapidly, and Erie followed suit. In 1797, Methodist settlers arrived in Erie County, founding the borough of Wesleyville in honor of John Wesley (1703–1791), the founder of Methodism. Wesleyville Methodist Episcopal Church began in 1810 and rebuilt its structures in 1828 and 1927. This parish—now Wesley United Methodist Church—served as a stop on the Underground Railroad, sheltering formerly enslaved African Americans in its rafters on their journey to freedom in Canada. Wesleyville was officially incorporated in 1912. Today, a shopping center occupies the original site at 3306 Buffalo Road, while the borough's founders rest in the old Wesleyville Cemetery behind it. In 1826, Episcopal liturgies began at the Erie County Courthouse, drawing Presbyterians to change their membership and bringing new converts by word of mouth. In Harborcreek Township, local Methodists organized the Old Erie Circuit of the Baltimore Conference in 1827, now South Harborcreek United Methodist Church. In 1834, the Protestant Episcopal Church established St. Paul's parish on Myrtle Street between West 7th and 8th Streets, complete with a brick church and graveyard. Its current Gothic structure, built in 1866 for $60,000 (roughly $1 million today), still stands. In 1915, St. Paul's became Pennsylvania's first Protestant Episcopal cathedral. Paleo-Christian Press ​Don't Give Up the Ship ​ Today, the Erie Maritime Museum preserves the Brig Niagara , the flagship on which United States Navy commander Oliver Hazard Perry (1785–1834) defeated the Royal Navy. Perry's influence still shapes Erie—from Perry Square downtown to the Perry Monument at Presque Isle State Park, and along Perry Highway, which parallels PA-97 and US-19. Yet few recognize Perry's faith. He joined Trinity Church in Newport, Rhode Island, was baptized at age nine, and confirmed immediately by the first Episcopal bishop in the United States, Samuel Seabury (1729–1796). Perry looked to the parson Theodore Dehon (1776–1817) as a model, emulating his sense of duty, decorum, tradition, and commanding presence. Today, Perry's motto, "Don't Give Up the Ship," inspires Erieites to stand firm in hardship. Likewise, Jesus said, "You have persevered and have endured hardships for my name, and have not grown weary" ( Rev. 2:3 ). Keeping with the maritime theme, the Bible reminds us, "We have this hope as an anchor for the soul, firm and secure" ( Heb. 6:19 ). Don't Give up the Worship . Paleo-Christian Press New Jerusalem In 1827, Christian abolitionist William Himrod (1791–1873) founded a neighborhood called "New Jerusalem" for African Americans who had escaped slavery in the South, as well as local poor white laborers. Its boundaries ran from the Bayfront to the north, 6th Street to the south, Cherry Street to the west, and Sassafras Street to the east. Locals also called it "New Jerusalem," noting the ravine that made it difficult to reach from other parts of the city, much like the way heaven is said to be challenging to access. The name evoked the new Jerusalem described in Revelation, especially as testified by the apostle John: I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband. And I heard a loud voice from the throne saying, "Look! God's dwelling place is now among the people, and he will dwell with them. They will be his people, and God himself will be with them and be their God. 'He will wipe every tear from their eyes. There will be no more death' [cf. Isa. 25:8 ] or mourning or crying or pain, for the old order of things has passed away ( Rev. 21:3–4 ). Himrod sought to wipe away the tears of oppressed African Americans. In 1824, he opened the French Street School for Colored Children in Erie. This school later became the Himrod Mission and a station on the Underground Railroad. By 1836, Himrod joined the Erie County Anti-Slavery Society. He also founded Erie's first ironworks and helped incorporate Erie Cemetery. For twenty years, Himrod lived at the corner of French and 2nd Streets, teaching African-American children from his home. The black community in New Jerusalem carried Himrod's legacy forward for the next century. The Lawrence family rose to prominence: Earl Lawrence became the first black musician to perform with the Erie Philharmonic and mentored the composer Harry T. Burleigh. In contrast, his daughter Ada became one of the first black teachers in Erie Public Schools. For more on New Jerusalem, see Journey from Jerusalem: An Illustrated Introduction to Erie's African-American History, 1795–1995 (Erie County Historical Society, 1996) by Sarah S. Thompson. In November 2023, the Harry T. Burleigh Society, Our West Bayfront, and several other Erie nonprofits installed a historical marker at the corner of Sassafras and West 5th Streets to honor the New Jerusalem neighborhood. The marker reads: Erie's first African-American neighborhood, this nearly 30-block area located north of West 6th Street and west of Sassafras Street offered lots for early residents, welcomed freedom seekers on the Underground Railroad, housed important small businesses, and provided a home field for the Pontiacs baseball team. Paleo-Christian Press What Death More Glorious! ​ St. Peter's Episcopal Church in Waterford, the oldest house of worship in Erie County, has held regular services since 1827, its exterior nearly unchanged save for a white tower. In 1833, Edward Buchanan (1811–1895), brother of future president James Buchanan, served as rector, guiding the congregation in faith. Strong Vincent (1837–1863), baptized there in 1835, carried this spiritual foundation with him before his family moved to Erie in 1843; a Bible given by his mother now rests in the church archives. Vincent pursued Trinity College and Harvard, yet he answered a higher call, joining the Union army in the Civil War. At Gettysburg, he commanded 1,300 infantrymen at Little Round Top, declaring, "What death more glorious can any man desire than to die on the soil of old Pennsylvania fighting for that flag!" Though struck by mortal wounds, he faced death with unwavering courage, departing seven days later in a nearby farmhouse while praying the Lord's Prayer, sealing his faith in sacrifice and glory. Paleo-Christian Press Coming for to Carry Me Home ​ The African-American composer Harry T. Burleigh (1866–1949) sang in the choir at St. Paul's Protestant Episcopal Church before performing at other local churches, until he left Erie for New York in 1892. The grandson of a formerly enslaved person, he became renowned for his classical adaptations of African-American spirituals, especially "Swing Low, Sweet Chariot," whose refrain—"coming for to carry me home"—resonates with enduring hope. He collaborated with Czech composer Antonín Dvořák (1841–1904), bringing these spirituals into the classical repertoire. Today, Pfeiffer-Burleigh Elementary School, dedicated May 4, 1980, on East 11th Street, bears his name. In 1894, Burleigh became a soloist at St. George's Episcopal Church in New York, with the deciding vote cast by financier J. P. Morgan (1837–1913). In 1994, Burleigh was "reinterred with an appropriate ceremony in the Erie Cemetery." ​ Ben White Christian Demographics of Erie ​ Erie County hosts roughly 227 Protestant congregations, with 142 holding theologically conservative views and 105 taking a more liberal stance. In 2020, 104,751 residents—about 39 percent of the county's 270,876 population—identified as religious. Mainline Protestants accounted for around 24,481 people, Evangelical Protestants 27,608, and Black Protestants 2,652, bringing the total number of Protestants in the county to approximately 48,694. These figures reflect the enduring presence and diversity of Protestant faith across Erie (" ARDA, 2020 "). Paleo-Christian Press Christian Education in the Erie Tri-State Area ​ The 2025 list of "Top 10 Best Erie County Private Schools" features several Christian academies, including Bethel Christian School (1781 W 38th St), Corry Alliance Academy (721 Hatch St, Corry), Erie First Christian Academy (8150 Oliver Rd), Leadership Christian Academy (5900 Sterrettania Rd, Fairview), Luther Memorial Academy (220 W 11th St), Open Door Christian Academy (11238 Route 8, Wattsburg), and Triumphant Life Christian Academy (5651 Perry Hwy). On August 29, 2023, Erie Preparatory Academy opened on the Erie Sports Center campus (8161 Oliver Rd). This private Christian school is affiliated with Cornerstone Christian Preparatory Academy in West Mifflin, near Pittsburgh. Grace Leadership Institute (701 Holland St), a ministry of Grace Church in McKean, trains and equips Christian leaders across Northwestern Pennsylvania. The institute occupies the former Swedish Baptist Church, built in 1906. Before Grace Leadership Institute moved in, Lake Erie Ballet used the building. Erie Insurance Company gifted the property to Grace Church in 2019 after two years of renovations. Jeff Brinling, a senior executive at Erie Insurance Company, said, "Grace Ministries has brought this building back to life and will be putting it to great use as the Grace Leadership Institute." The Association of Theological Schools oversees accredited seminaries in the United States and Canada from Pittsburgh. In the Erie tri-state area, these Christian seminaries and liberal arts schools provide rigorous theological education and ministry training: Pennsylvania BLI School of Ministry—Kairos University (United Methodist Church) in Freeport Geneva College (Reformed Presbyterian Church) in Beaver Falls Grove City College (Nondenominational) in Grove City Pittsburgh Theological Seminary (Presbyterian Church USA) in Pittsburgh Reformed Presbyterian Theological Seminary (Reformed Presbyterian) in Pittsburgh Trinity Episcopal School for Ministry (Anglican Church in North America) in Ambridge Ohio Allegheny Wesleyan College (Allegheny Wesleyan Methodist Connection) in Salem Ashland Theological Seminary (Brethren Church) in Ashland Malone University (Evangelical Friends Church) in Canton New York Houghton University (Wesleyan Church USA) in Houghton Paleo-Christian Press Erie's Christian Businesses The Erie Christian Business Leaders Association (ECBLA) began in 2014 through a coalition of over 100 local churches and small businesses, organized by the Billy Graham Evangelistic Association for the Rock the Lakes concert at Erie Insurance Arena on September 27–28, 2014, which drew about 14,000 attendees. ECBLA unites Christian business owners and managers to meet regularly with community leaders to pray for societal reformation. They host a prayer breakfast each month at the Eden Center (2910 Sterrettania Rd). In the Erie–Meadville area, three Christian organizations operate with distinct missions. Erie City Mission (1017 French St), founded in 1911, declares it is "rooted in Jesus Christ. We go the second mile. We lay down our stones. In the city, for the city. We run to win the prize," with a vision of "cultivating a community of new life; breaking the cycle of hopelessness; building the kingdom of God!" The Bethany Outreach Center (254 E 10th St) operates as a Christian nonprofit, serving the community through a food pantry, clothing closet, free fitness sessions, and a Saturday story reading program. Loyal Christian Benefits Association (LCBA), a life insurance company "with a conscience," directs its profits to philanthropic work rather than capitalistic gain. Founded in 1890 as the Ladies Catholic Benevolent Association in Titusville, it rebranded in 1969 as Loyal Christian Benefits Association, keeping the LCBA initials while opening membership to all who believe in Jesus. Today, it serves over 33,000 Christians across thirty-five states and the District of Columbia and has operated from its current location at 8811 Peach St since 2012. Christian Faith Publishing, an independent publisher in Meadville, operates under the motto, "Telling HIS Stories." Their mission is "to discover and publish Christian authors who desire to make the greatest impact possible through the written word." The company holds an A+ rating with the Better Business Bureau and is located at 832 Park Avenue. Paleo-Christian Press Christian Camps in Northwestern Pennsylvania Northwestern Pennsylvania hosts a total of eight Christian summer camps: Erie County Camp Judson (American Baptist Churches) in North Springfield WLD Ranch (Federated Church of East Springfield) in Girard Crawford County Mystic Mountain Training Center (Nondenominational) in Cambridge Springs Warren County Miracle Mountain Ranch Missions (Nondenominational) in Spring Creek Township Wesley Woods Christian Camp (United Methodist Church) in Grand Valley Venango County Seneca Hills Bible Camp & Retreat Center (Nondenominational) in Polk Whitehall Camp & Conference Center (Church of God Ministries) in Emlenton Lawrence County Pine Valley Camp (Nondenominational) in Ellwood City Paleo-Christian Press Christian Music in the Erie Tri-State Area ​ The contemporary Christian station WCTL (106.3 FM) blasts from Waterford, reaching listeners since 1967. Northwestern Pennsylvania erupts with Christian hard rock: RED—short for "Redemption"—formed in 2002 by brothers Anthony and Randy Armstrong in Linesville, storming stages in Erie, including the 2014 Rock the Lakes concert, powered by the Billy Graham Evangelistic Association. Lacey Sturm, the former lead singer of Flyleaf, ignited crowds at Rock the Lakes before moving to Pittsburgh with her husband, guitarist Joshua Sturm, and releasing her solo albums, Life Screams in 2016 and  Kenotic Metanoia  in 2023. The Band 814 from Erie shattered the silence in 2023 with their first original album, Break Every Chain . Trinity Lutheran Church (14 E 38th St) fires up Holy Grounds Coffeehaus on Saturday nights, showcasing local Christian musicians. StillWaiting from Corry played the Extreme Tour in 2024, while African Gospel musician David Kambowa, arriving in 2013 from the Democratic Republic of Congo, commanded the Erie Blues & Jazz Festival stage in 2020. Shadow of the Statue from Meadville released their first full-length album, When There Are No Words , in 2019. Uncut Stones from Buffalo strike chords of worship and rock across the tri-state area. ApologetiX from Pittsburgh electrifies audiences by rewriting radio hits from the 1960s through the 2000s with Christian lyrics. The Letter Black, a hard rock quintet from Uniontown, continues to dominate the Greater Pittsburgh music scene. In Erie, Adventure Church energizes hearts through The Well, where local Christian musicians showcase their talents in various genres. Ben White Prayer Blessed are you, L ORD our God, King of the universe; you sent your Son among us to proclaim the kingdom of God in cities, towns, villages, and lonely places—behold and visit, we pray, the community of Erie. Renew the bonds of charity that uphold our civic life. Send us honest and able leaders. Deliver us from poverty, prejudice, and oppression that peace may prevail with righteousness and justice with mercy. Finally, bring us to your holy city, the new Jerusalem, where we shall know perfect unity and peace; through Jesus Christ our Lord. Amen. Bibliography ​ "About GLI." Grace Leadership Institute. link . "About Us." Christian Faith Publishing. link . Bader, Christopher, and Andrew Whitehead. "Erie County, Pennsylvania—County Membership Report." Association of Religion Data Archives. 2020. link . Book of Common Prayer . Huntington Beach, CA: Anglican Liturgy Press, 2019. Brooke-Stewart, Jeff. "John Colby, Preacher of the Gospel." Chepachet Free Will Baptist Church Society. link . ​ Burdick, Jonathan. "The Story of the Erie Triangle." Erie Reader . November 20, 2019. link . "Category: All Camps." PA Christian Camps. 2017. link . ​ Colby, John. The Life, Experience, and Travels of John Colby, Preacher of the Gospel . Lowell, MA: Thurston & Watson, 1838. ​ Darlington, Tracy. "RED Anthony Armstrong Interview." Title Trakk, 2008. link . ​ Eaton, S. J. M. History of the Presbytery of Erie: Embracing in Its Ancient Boundaries the Whole of Northwestern Pennsylvania and Northeastern Ohio—with Biographical Sketches of All Its Ministers and Historical Sketches of Its Churches . New York: Hurd & Houghton, 1868. Erie: A Guide to the City and County—Written and Compiled by the Erie County Unit of the Federal Writers' Project of the Works Progress Administration for the Commonwealth of Pennsylvania . London: Forgotten, 2018. "Erie Prep Academy Opening this Fall at the Erie Sports Center." Erie News Now. May 12, 2023. link . Graham, Franklin. "Photos: Rock the Lakes Erie Saturday." Billy Graham Evangelistic Association. September 28, 2014. link . "History of the Church." South Harborcreek United Methodist Church. link . "History of Erie County—History of the Courthouse." Erie County Courthouse. link . Johnson, Johnny. "Black History—Walk 2." Our West Bayfront. July 27, 2020. link . Kerr, Andy, and Cindy Matta. "Our Story." PrayErie. link . ​ ​Last, John. "Wesleyville Church Has a Remarkable History." Erie News Now. March 24, 2023. link . Lyon, Debbie. "Wesleyville Methodist Episcopal Church and the Underground Railroad." Old Time Erie (blog). January 27, 2013. link . McClintock, John, and James Strong. "Dehon Theodore, DD." The Cyclopedia of Biblical, Theological, and Ecclesiastical Literature . New York: Harper & Brothers, 1880. ( link ). Michael, Troy. "Former Flyleaf Front Woman Lacey Sturm Proves That Hard Rock Is Not Dead with Life Screams ." Pittsburgh City Paper . February 1, 2017. link . Myers, Valerie. "Remembering 'New Jerusalem.'" Erie Times-News. February 15, 2018. link . "Obituary for Edward Young Buchanan." Carlisle Evening Herald . January 23, 1895. link . ​ "Overview." Erie's Public Schools—Pfeiffer-Burleigh Elementary School. link . Richards, Dave. "Christian Rockers Red Play at Rock the Lakes." Erie Times-News . September 25, 2014. link . Root, James Pierce. Steere Genealogy . Cambridge, MA: Riverside, 1890. Sherry, Jeff. "Strong Vincent—' What Death More Glorious.'" Erie History (blog). Hagen History Center. August 28, 2020. link . ​ Skaggs, David Curtis. Oliver Hazard Perry: Honor, Courage, and Patriotism in the Early U.S. Navy . Library of Naval Biography. Annapolis, MD: Naval Institute Press, 2013. ​ Smith, Susan. "Erie County (PA) Genealogy—History of the Presbytery of Erie up to 1868." RootsWeb. link . ​ Snyder, Jean E. Harry T. Burleigh: From the Spiritual to the Harlem Renaissance . Champaign: University of Illinois Press, 2016.​ Staff. "Rock the Lakes ERIE." Erie Times-News . October 26, 2014. link . ⸻. "What's in a Name: Wesleyville Settlers Chose Name of Methodism's Founder." Erie Times-News . April 5, 2010. link . Stevens, Lloyd P. A History of the First Free Will Baptist Church of Smithfield in Greenville, Rhode Island: A Pictorial History Directory . 1973.​ Thompson, Sarah S. Journey from Jerusalem: An Illustrated Introduction to Erie's African-American History, 1795 – 1995 . Erie, PA: Erie County Historical Society, 1996. link . "Top 10 Best Erie County Private Schools (2024–25)." Private School Review. link . Uveino, Jeff. "District 10 Approves Erie Preparatory Academy Membership. When Will Its Athletes Play in D-10?" Erie Times-News . August 9, 2023. link . ​ Wallace, Rebekah. "Erie Worship Band to Hold Free Concert, Album Release Party." The Corry Journal . April 28, 2023. link . Ward, Dan, and Heidi Ziemer. "The Burned-Over District" in Two Hundred Years on the Erie Canal . New York Heritage Digital Collections. September 20, 2019. ( link ). ​ Weiser, Becky. "Happiness and Long Life for All Its Residents." Erie History (blog). Hagen History Center. November 4, 2020. link . Whitman, Benjamin, ed. Nelson's Biographical Dictionary and Historical Reference Book of Erie County, Pennsylvania , Vol. 2. Erie, PA: Nelson, 1896. Woolum, Brandon. "Former Flyleaf Singer Lacey Sturm Releases Sophomore Solo Album' Kenotic Metanoia.'" CCM Magazine . November 17, 2023. link . Young, Brian. "About." Loyal Christian Benefits Association. link . ⸻. "Historical Timeline." link .

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Paleo-Christian Press Date Event 27 BC Augustus becomes first Roman emperor. 37 BC Herod becomes king of Judea; begins rebuilding Second Temple. c. 6–4 BC Jesus is born in Bethlehem. 6 BC Sentius Saturninus, governor of Syria, begins a census; Zealots revolt (cf. Acts 5:37 ). c. 4 BC Wise men visit Jesus; Herod massacres children; Judea divided among his sons, Antipas takes Galilee. c. AD 6 Quirinius completes the census of Judea. c. AD 7 Jesus celebrates his bar mitzvah at Second Temple in Jerusalem. AD 14 Tiberius becomes the second Roman emperor. AD 26 Pontius Pilate becomes governor of Judea. c. AD 28 John the Baptist is executed by Herod Antipas. c. AD 25–30 Jesus' ministry of teaching and healing. AD 30 Jesus' trial, crucifixion, resurrection, and ascension; apostles begin preaching. c. AD 35 Stephen martyred; Paul meets Jesus on the road to Damascus; followers first called "Christians" at Antioch ( Acts 11:26 ). AD 37 Caligula becomes third Roman emperor. AD 40 Caligula orders a statue of himself to be placed at Second Temple. AD 41 Caligula assassinated; Claudius becomes fourth Roman emperor. AD 44 The Romans annex Judea after the death of Herod Agrippa. c. AD 47–48 Paul's first missionary journey with Barnabas to Cyprus and Galatia. AD 49 Claudius expels all Jews from Rome, including Priscilla and Aquila ( Acts 18:2 ). c. AD 49–52 Paul's second missionary journey with Silas to Asia Minor and Greece. c. AD 50 Council of Jerusalem decides Gentiles need not follow Jewish customs ( Acts 15 ); Paul writes to the Thessalonians. c. AD 50–70 Synoptic gospels written (Mark, Matthew, Luke); Didachē written in Syria. c. AD 52 Paul begins his third journey after Jerusalem and Antioch. c. AD 52–55 Paul stays in Ephesus and writes to the Galatians and Corinthians. AD 54 Nero becomes fifth Roman emperor. c. AD 55–57 Paul travels through Greece; writes Romans. c. AD 57–64 Paul arrested in Jerusalem, imprisoned at Caesarea, appeals to Caesar, travels to Rome, writes Philippians, Ephesians, Colossians, Philemon, Timothy, Titus, returns to Rome, and was martyred. AD 64 Great Fire of Rome; Peter and Paul martyred; Nero blames Christians. AD 66–70 First Judeo–Roman War; Christians flee to Pella (cf. Matt. 24:16–21 ); Romans sack Jerusalem and Second Temple; Josephus writes The Jewish War ; Jews banned from Jerusalem. AD 68 Essenes hide Dead Sea Scrolls at Qumran; Nero dies. AD 68–69 Year of the Four Emperors: Nero, Galba, Otho, Vitellius. AD 70 Titus becomes tenth emperor; Romans destroy Jerusalem and Second Temple. AD 79 Vespasian becomes ninth emperor; Mount Vesuvius erupts, destroying Pompeii and Herculaneum. AD 80 Titus completes the Colosseum. c. AD 80–90 Gospel of John written. AD 81 Arch of Titus built; Domitian becomes eleventh emperor. c. AD 85–90 Three letters of John written. c. AD 90 John exiled to Patmos; writes Revelation; Council of Jamnia canonizes Hebrew Bible (start of Rabbinic Judaism). AD 93–96 Domitian persecutes Christians. c. AD 100 Death of apostle John; codex appears, replacing scrolls. c. AD 110 Ignatius of Antioch becomes the first documented Christian martyr outside the Bible. AD 130–135 Second Judeo–Roman War; Jews banned from Judea; Hadrian renames Judea "Palestina" and Jerusalem "Aelia Capitolina;" builds shrine to Jupiter on Temple Mount. Bibliography ​ Bard, Mitchell G. "History of Jerusalem: Timeline for the History of Jerusalem (4500 BCE–Present)." Jewish Virtual Library. link . Britannica, eds. "Zealot." Encyclopædia Britannica . Chicago: Britannica, 2010–present. link . "Church History by Century: Timeline—1st Century." Christianity.com. October 6, 2023. link . Crabben, Jan van der. "Ancient Rome—Timeline." World History Encyclopedia . Surrey, UK: World History Publishing, 2009–present. link . ⸻. "Roman Empire—Timeline." World History Encyclopedia . Surrey, UK: World History Publishing, 2009–present. link . Denova, Rebecca. "Christianity." World History Encyclopedia . Surrey, UK: World History Publishing, 2009–present. Last modified March 22, 2022. link . Evans, C. F. "Tertullian's References to Sentius Saturninus and the Lukan Census." The Journal of Theological Studies 24, no. 1 (1973): 24–39. link . Everts, Janet Meyer. "The Apostle Paul and His Times: Christian History Timeline."  Christian History  47 (1995). link . Gascoigne, Bamber. "Timeline: 1st Century CE." Oxford Reference . New York: Oxford University Press, 2012. link . Gibson, Richard. "1st Century—7 Historical Events That Happened in the 1st Century." History Colored. March 17, 2022. link . Kay, Peter. "Roman Timeline of the 1st Century AD." United Nations of Roma Victrix. link . Mark, Joshua J. "Ancient Rome." World History Encyclopedia . Surrey, UK: World History Publishing, 2009–present. Last modified September 2, 2009. link . ⸻. "Palestine." World History Encyclopedia . Surrey, UK: World History Publishing, 2009–present. Last modified October 25, 2018. link . Raddato, Carole. "Exploring Aelia Capitolina, Hadrian's Jerusalem." World History et cetera—Thinking with History (blog). November 7, 2014. link .

Courtesy of www.LumoProject.com Introduction Faith, hope, and love are the primary virtues of the Christian life. To follow Jesus is to trust in God, to know that he has a promising future for us ( Jer. 29:11 ), and to cherish him and those around us. In his first letter to the Corinthian church, the apostle Paul wrote: For we know in part and we prophesy in part, but when completeness comes, what is in part disappears. When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I put the ways of childhood behind me. For now we see only a reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known. And now these three remain: faith, hope and love. But the greatest of these is love ( 1 Cor. 13:9–13 ). ​ Courtesy of www.LumoProject.com Virtue 1: Faith When the author of Hebrews said, "Now faith is confidence in what we hope for and assurance about what we do not see" ( Heb. 11:1 ), he used the Greek noun hupostasis ( G5287 ). The early church later used this word to describe the "hypostatic union" of the Father, the Son, and the Holy Spirit in the Trinity. In Hebrews, the author defined faith in God as a substantial underlying reality in which we may confide and believe. He followed up by warning, "And without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him" ( Heb. 11:6 ). In other words, God requires us to have faith to receive salvation. There is no "secret Christian" whose beliefs are only known to God because faith is a public confession that God exists and that he is just. This fact inspired the Danish philosopher Søren Kierkegaard (1813–1855) to realize: Faith is just this, the contradiction between the infinite passion of inwardness and objective uncertainty. If I can grasp God objectively, then I do not have faith, but just because I cannot do this, I must have faith. If I wish to stay in my faith, I must take constant care to keep hold of the objective uncertainty, to be "on the 70,000 fathoms deep" but still have faith (p. 172). Likewise, German-American theologian and philosopher Paul Tillich (1886–1965) said, "Faith is the state of being ultimately concerned: the dynamics of faith are the dynamics of man's ultimate concern" (p. 1). Our ultimate concern is whatever we spend most of our time doing—the things we prioritize each day that we must complete. For Christians, God should be the "thing" we are most concerned about. We often share with others what is most important to us, whether it's our family, loved ones, work, achievements, or something else. Faith in Jesus is like that—it must be deliberate and existential. Paul emphasized the public confession of faith when he taught, "If you declare with your mouth, 'Jesus is Lord,' and believe in your heart that God raised him from the dead, you will be saved" ( Rom. 10:9 ). Any other ultimate concern is, by definition, an idol ( G1497 ; eidōlon , "image")—a counterfeit likeness of the one true God. ​ The biblical Greek word for "faith" is pistis ( G4102 , "trust" or "confidence"). This noun comes from the same etymological root as epistemology , the study of knowledge sources. To have faith in God is to trust, know, and confide in him. ​ Courtesy of www.LumoProject.com Virtue 2: Hope ​ In biblical Greek, the word for "hope" is elpis ( G1680 ). Paul taught, "Not only so, but we also glory in our sufferings, because we know that suffering produces perseverance; perseverance, character; and character, hope. And hope does not put us to shame, because God's love has been poured out into our hearts through the Holy Spirit, who has been given to us" ( Rom. 5:3–5 ). Even when we suffer, and things are not going well, we endure these trials because we have hope. Jesus promised, "but the one who stands firm to the end will be saved" ( Matt. 24:13 ).​ ​ The apostle Peter wrote, "But in your hearts revere Christ as Lord. Always be prepared to give an answer [ apologia ; G627 , "verbal defense in court"] to everyone who asks you to give the reason for the hope that you have" ( 1 Pet. 3:15 ). In a world where unbelieving people view skepticism, cynicism, and despair as marks of intelligence, we Christians must defend our hope in Jesus. However, this is not just the apologetic defense of Christianity as the highest truth, but also our confidence in a bright future. We hope for salvation from death and resurrection in the life to come through Jesus, our Lord and Messiah ( 1 Cor. 15 ). Some people feel tempted to see the end times as darkness and the end of the world. However, it is the dawn of God's kingdom made complete in faith, hope, and steadfast love. Often, we say "I hope" synonymously with "I wish." For us, hope is eschatological , anticipating the end of things both now and not yet. ​ Courtesy of Affirm Films Virtue 3: Love ​ When a scholar asked Jesus which commandment is the greatest, he answered: The most important one is this: "Hear, O Israel: The Lord our God, the Lord is one. Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength." The second is this: "Love your neighbor as yourself." There is no commandment greater than these ( Mark 12:29–31 ). Jesus was reciting the Shema ( H8085 ; "hear" or "listen"), the creed that Jews still confess to this day: "Hear, O Israel: The L ORD our God, the L ORD is one. Love the L ORD your God all your heart and with all your soul and with all your strength. These commandments that I give you today are to be on your hearts" ( Deut. 6:4–6 ). When Paul said that love is the greatest of the scriptural virtues, he referred to it as the greatest commandment. Likewise, he wrote, "The commandments, 'You shall not commit adultery,' 'You shall not murder,' 'You shall not steal,' 'You shall not covet,' and whatever other command there may be, are summed up in this one command: 'Love your neighbor as yourself.' Love does no harm to a neighbor. Therefore love is the fulfillment of the Law" ( Rom. 13:9–10 ). ​ The New Testament writers all used two different words for "love." The first, agapē ( G26 ; the verb form is  agapaō ,  G25 ), refers to a steadfast relationship founded on empathy and compassion. Many church leaders mistakenly interpret agapē to mean "unconditional love." However, God does set conditions for us to be right with him. Jesus himself said, "If you love me [ agapate ], keep my commands" ( John 14:15 ). Even the well-known evangelism verse John 3:16 ("For God so loved [ ēgapēsen ] the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life") belongs to a more significant passage that includes conditions of belief and correct behavior ( John 3:18–21 ). Likewise, the evangelist John said, "Dear friends, let us love one another, for love comes from God. Everyone who loves has been born of God and knows God. Whoever does not love does not know God, because God is love" ( 1 John 4:7–8 ). He also clearly defined a "child of God" this way: "This is how we know who the children of God are and who the children of the devil are: Anyone who does not do what is right is not God's child, nor is anyone who does not love their brother and sister" ( 1 John 3:10 ). Warning: If a church leader tells you that everyone is a child of God, they are a false teacher ( see " Narcissism & False Teachers "). This claim represents a significant detour that modern Christendom takes from the genuine faith of the first century. ​ Whenever the New Testament writers referred to God's love, they chose agapē to encompass his divine attributes. However, they used philia ( 5373 ; verb form is phileō ; G5368 ) when alluding to friendship. For example, if we compare John 15:13 ("Greater love has no one than this: to lay down one's life for one's friends") with John 11:3 ("Lord, the one you love is sick"), we see this. Although  philia  is often associated with a positive connotation of love between friends, it is imperfect and falls short of God's long-suffering kindness. Luke used phileō to describe how the Pharisees "loved" their long robes and respectful greetings ( Luke 20:46 ). John Mark chose phileō to represent the kiss Judas Iscariot used to betray Jesus ( Mark 14:44 ). ​ John's gospel features an epilogue where Jesus meets Peter after the resurrection. In their early morning chat, Jesus asked Peter three times, "Do you love me?" for each of his betrayals. Note the usage of agapaō versus phileō : ​ Jesus asked Simon Peter, "Simon son of John, do you love [ agapas ] me more than these?" "Yes, Lord," he said, "you know that I love [ philō ] you." Jesus said, "Feed my lambs." Again Jesus said, "Simon son of John, do you love [ agapas ] me?" He answered, "Yes, Lord, you know that I love [ philō ] you." Jesus said, "Take care of my sheep." The third time he said to him, "Simon son of John, do you love [ phileis ] me?" Peter was hurt because Jesus asked him the third time, "Do you love [ phileis ] me?" He said, "Lord, you know all things; you know that I love [ philō ] you." Jesus said, "Feed my sheep" ( John 21:15-17 ; McReynolds, pp. 418–19). ​ Twice, Jesus asked Peter if he loved ( agapaō ) him without reservation. However, Peter responded with "I love you dearly like a brother" by choosing the verb phileō . The third time, Jesus capitulated, allowing Peter to express his true feelings. However, Jesus also knew that Peter's love for him would mature into agapē , even to certain death—martyrdom ( John 21:18–19 ). Jesus knew the meaning of this steadfast love when he died on the cross ( Phil. 2:5–8 ). ​ In The Four Loves (HarperOne, 2017), British apologist C. S. Lewis (1898–1963) mentioned two other Greek words for "love." Following the biblical terms agapē and philia , the others are storgē and eros . The word storgē ("family love") only appears in the compound adjectives astorgos ( G794 ) and philostorgos ( G5387 ) in Scripture. However, the New Testament writers never used eros —not even once. It referred to sexual love and romance, today serving as the etymological root of our word "erotic." The reason was not that they viewed eros as sinful per se. However, we should base our marriage covenants on God's permanent agapē rather than our temporary feelings of eros . Courtesy of Boettcher+Trinklein TV Conclusion Faith, hope, and love are the guiding virtues of the Christian life, shaping our journey with God. Faith provides a firm foundation, enabling us to trust in God's promises even when life is uncertain. Hope fills our hearts with confidence in God's presence and will, giving us a sense of purpose and strength. Love, the greatest of all, calls us to follow Christ's example by showing kindness, unity, and forgiveness in a world that often feels divided. These three virtues light our path as we grow closer to God and live out his teachings. Faith keeps us steady, hope lifts our spirits, and love moves us to action, revealing the power of the gospel in our lives and communities. ​ Ben White Prayer Blessed are you, L ORD our God, King of the universe; give us the increase of faith, hope, and love; and, that we may obtain what you have promised, make us love what you command; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and forever. Amen.​ Bibliography ​ Book of Common Prayer . Huntington Beach, CA: Anglican Liturgy Press, 2019. Kierkegaard, Søren. Concluding Unscientific Postscript to the Philosophical Crumbs . Cambridge Texts in the History of Philosophy. Edited and translated by Alastair Hannay. New York: Cambridge University Press, 2009. Kindle. ​ Lewis, C. S. The Four Loves . San Francisco: HarperOne, 2017. ​ McReynolds, Paul R., ed. Word Study Greek–English New Testament: With Complete Concordance . Wheaton, IL: Tyndale, 1999. ​ Moreland, J. P. Love Your God with All Your Mind: The Role of Reason in the Life of the Soul . 2nd ed. Colorado Springs: NavPress, 2012. Tillich, Paul. Dynamics of Faith . New York: Harper & Row, 1957. ​ Tverberg, Lois. Walking in the Dust of Rabbi Jesus: How the Jewish Words of Jesus Can Change Your Life . Grand Rapids: Zondervan, 2012. ​ Wright, N. T. Surprised by Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church . San Francisco: HarperOne, 2018.

Alatom Introduction We often open discussions about baptism with the Acts of the Apostles—but the real story begins with Jesus plunging into the Jordan River. He did not seek baptism for himself; he stepped into the waters to fulfill God's will. Too often, we build our theology and rites around our own need for baptism. Instead, we must confront two questions: 1) "Why did Jesus demand to be baptized?" and 2) "Why did he shock John the Baptist with his insistence?" In that river, we glimpse baptism as death and resurrection—the old life sinking, the new life rising. The familiar phrase, "Baptism is an outward sign of inward grace," does not appear in Scripture. Many repeat it blindly, unaware of the raw, biblical power behind the church's call to immerse, to die to self, and to rise with Christ. Jesus' baptism launched his earthly ministry, immediately followed by the devil's temptation in the desert. This ministry climaxed in both the crucifixion and resurrection. In this act, John baptized Jesus not only into death but also into new life. All three persons of the Trinity revealed themselves: the Father declaring Jesus' faithfulness, the Son submitting fully, and the Holy Spirit descending to guide him ( Matt. 3:13–17 ; Mark 1:9–11 ; Luke 3:21–23 ). The apostle Paul echoes this truth, describing baptism as a participation in both death and resurrection in his letter to the Romans: Or don't you know that all of us who were baptized into Christ Jesus were baptized into his death? We were, therefore, buried with him through baptism into death in order that, just as Christ was raised from the dead through the glory of the Father, we too may live a new life. For if we have been united with him in a death like his, we will certainly also be united with him in a resurrection like his ( Rom. 6:3–5 ). Courtesy of www.LumoProject.com Streams of Living Water ​ Water symbolizes the grave into which we are buried with Christ. The Didachē , a first-century summary of apostolic teaching authored by Jewish Christians from Syria, declares: ​ Now, about baptism, this is how to baptize: Give public instruction on all these points, and then baptize in running water, in the name of the Father, the Son, and the Holy Spirit. If you do not have running water, baptize in another source of water. If you cannot baptize in cold water, do so in warm water. If you have neither, pour water on the head three times in the name of the Father, the Son, and the Holy Spirit. Before the baptism, moreover, the one who baptizes and the one being baptized must fast, as well as any others who can. Also, you must tell the one being baptized to fast for one or two days beforehand ( Did. 7 , adapt. Richardson, p. 174). ​ The Didachē resolves debates about baptism methods that the New Testament leaves open. First-century Christians favored complete immersion in cold, running water when baptizing new believers. Yet they avoided rigidity or legalism, allowing alternatives if immersion or running water proved unavailable. Early Christians even considered the Didachē for inclusion in the New Testament, but it lacked widespread circulation across the Roman Empire. Still, its early date and geographic origin grant the Didachē authority as a liturgical guide. Its writers understood the verb baptizō  ( G907 ) to mean "to immerse," which explains their preference for complete immersion. When the Didachē refers to "living water" ( hudōr zōn ;  G5204 , G2198 ), it means running water found in natural sources such as rivers, streams, lakes, and oceans. By contrast, Jewish ritual bathing often used the still waters of the mikveh  ( H4723 ), particularly at the temple. Even before the germ theory of disease, people knew that stagnant water in wells or cisterns carried contaminants that required boiling to make it safe. The community that produced the Didachē lived in mountainous regions with frequent access to flowing water, which they preferred for ritual cleansing. The Mishnah also notes varying levels of purity for water used in the mikveh  ( Mikvaot 1–8 ). Interestingly, the Hebrew noun mikveh  also means "hope," reflecting Jeremiah's words: "L ORD , you are the hope  of Israel; all who forsake you will be put to shame. Those who turn away from you will be written in the dust because they have forsaken the L ORD , the spring of living water" ( Jer. 17:13 ). The term "living water" also points directly to Jesus himself. When he spoke with the Samaritan woman, he said, "If you recognized God's gift and who is saying to you, 'Give me some water to drink,' you would be asking him, and he would give you living water" ( John 4:10 ). In his gospel, John clarifies that "living water" ultimately signifies the Holy Spirit ( John 7:39 ), especially when Jesus declared, "Let anyone who is thirsty come to me and drink. Whoever believes in me, as Scripture has said, rivers of living water will flow from within them" ( John 7:37–38 ). Paleo-Christian Press Feast of Tabernacles & Baptism ​ Jesus spoke of "living water" at the temple during the Feast of Tabernacles (Hebrew: Sukkot : H5523 ; cf. John 7:2 ). This Jewish festival commemorated Israel's exodus from Egypt, when they dwelled in makeshift booths (Hebrew: sukkah ; H5521 ) throughout the desert ( Lev. 23:42–43 ). Both baptism and Sukkot employ water as a symbol. In baptism, water cleanses and purifies the believer spiritually. At the Feast of Tabernacles, water plays a vital role in agriculture, symbolizing life and sustenance during the harvest. Whereas we now take running water for granted, in the ancient Near East, it was precious and revered. Jews intentionally built their sukkot with gaps in the roof to allow rainwater to fall inside. Likewise, baptism signifies the washing away of sin and the beginning of a new life in Christ. Similarly, the Feast of Tabernacles calls for spiritual renewal, recalling the Israelites' journey to the Promised Land and reflecting on God's continual provision. When Jesus proclaimed himself the giver of living water at the temple, he spoke with the authority of God. How, then, does baptism connect to this? When Jesus told the Pharisee Nicodemus that God saves only those who are "born from above" or "born again" (Greek: gennēthē anōthen ; G1080 , G509 ), he likely alluded to the prophet Ezekiel: I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities and from all your idols. I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws. . . . you will be my people, and I will be your God ( Ezek. 36:25–28 ). ​ Baptism begins the process of being "born from above." The apostle Peter writes, ". . . and this water symbolizes baptism that now saves you also—not the removal of dirt from the body but the pledge of a clear conscience toward God. It saves you by the resurrection of Jesus Christ" ( 1 Pet. 3:21 ). Baptism does not depend on the quantity of water but on the measure of righteousness. Being dunked or sprinkled does nothing for salvation without faith that produces good works ( James 2:24 ). Yet baptism serves a real purpose, just as it did for Jesus. In baptism, we leave our past in the watery grave and rise anew with hearts aligned to God's will. Jesus' resurrection saves us through water, not by it (cf. 1 Pet. 3:20 ), and it operates within sanctification rather than justification ( see " Salvation: The Romans Road "). The doctrine of baptismal regeneration —the Holy Spirit initiating salvation as a means of grace—does not contradict the teaching that faith alone justifies us before God. Courtesy of www.LumoProject.com Conclusion Baptism plunges us into the living water of Christ's victory. When Jesus stepped into the Jordan, he launched his ministry, embraced our flesh, and obeyed the Father with unwavering resolve. The Spirit descended, proclaiming God's presence and power in the world. Paul declares in Romans that baptism unites us with Christ in his death and resurrection, washing away sin and raising us into new life. The Holy Spirit ignites our hearts, driving sanctification and forming us into witnesses of God's kingdom. Baptism is no mere ritual; it marks the moment our faith takes hold, launching a relentless journey of union with Christ, participation in his resurrection, and the living hope that surges from the Spirit. It is our pledge, our rebellion against sin, and our declaration that we belong to the risen Lord. ​ Ben White Prayer ​ Blessed are you, L ORD our God, King of the universe; at Jesus' baptism, you revealed him to be your Son, and your Holy Spirit descended upon him like a dove. Grant that we, born anew by water and the Spirit, may be faithful as your adopted children; through Jesus the Messiah our Lord, who lives and reigns with you and the Holy Spirit, one God, now and forever. Amen.​ Bibliography ​ Bellini, Peter. J. "Wesleyan Baptism: Sacramental and Evangelical." Firebrand . March 5, 2024. link . Book of Common Prayer . Huntington Beach, CA: Anglican Liturgy Press, 2019. Danker, Ryan N., ed. The Faith Once Delivered: A Wesleyan Witness to Christian Orthodoxy . Alexandria, VA: John Wesley Institute, 2022. Janicki, Toby. The Way of Life—Didache: A New Translation and Messianic Jewish Commentary . Marshfield, MO: Vine of David, 2017. "The Jewish Roots of Baptism." One for Israel. link . Nettles, Thomas J., Richard L. Pratt Jr., Robert Kolb, and John D. Castelein. Understanding Four Views on Baptism . Counterpoints. Edited by John H. Armstrong and Paul E. Engle. Grand Rapids: Zondervan, 2007. Richardson, Cyril C., trans. and ed. "A Church Manual—The Teaching of the Twelve Apostles, Commonly Called the Didache." In The Library of Christian Classics, Vol. 1: Early Christian Fathers . Edited by John Baillie, John T. McNeill, and Henry P. Van Dusen. Philadelphia: Westminster, 1953. ​ Strauss, Mark L. Four Portraits, One Jesus: A Survey of Jesus and the Gospels . 2nd ed. Grand Rapids: Zondervan, 2020.

Paleo-Christian Press Introduction The Bible does not explicitly address psychological concepts, such as attachment styles. However, it does offer principles and perspectives that can intersect with them. Attachment theory, developed by British psychiatrist John Bowlby (1907–1990), describes how early relationships with caregivers can shape our patterns of relating to others throughout life. There are four attachment styles: secure, anxious-preoccupied, dismissive-avoidant, and fearful-avoidant. Here are some theological concepts that intersect with attachment styles: God as a secure base.  In attachment theory, a "secure base" is a reliable source of comfort and security from which a person can explore the world. Christians view God as their ultimate secure base, providing steadfast love, acceptance, and support. This view can foster a secure attachment style, where individuals feel confident in their relationships and have a healthy self-perception and understanding of others. Sin and brokenness.   However, we cannot overlook the reality of human brokenness. From a Christian perspective, sin refers to human brokenness and the propensity to hurt ourselves and others. This brokenness can manifest in insecure attachment styles, such as anxious-preoccupied, dismissive-avoidant, or fearful-avoidant, which may stem from past relational wounds or distorted views of self and others. Redemption and healing.   The Christian story does not end with brokenness. Christianity offers the hope of redemption and healing through the transformative power of God's love and grace. Individuals struggling with insecure attachment styles may find healing through spiritual practices, therapy, and supportive Christian communities that emphasize forgiveness, reconciliation, and restoration. Community and belonging.  Christianity emphasizes the importance of community and belonging within the body of Christ. Secure attachment styles are often associated with healthy relationships and a sense of belonging. Engaging in a Christian community, where individuals experience love, acceptance, and support, can foster a sense of security and promote emotional well-being. Steadfast love.   At the heart of Christian theology lies the radical notion of God's faithful love (Greek: agapē ; G26 ) —a love that knows no bounds and extends to all, regardless of merit or worth. This divine love serves as a counter-narrative to the messages of shame and unworthiness that often underlie insecure attachment styles, offering a vision of acceptance and belonging grounded in grace. God's love can challenge negative internal working models associated with insecure attachment styles. Understanding and experiencing God's love may help individuals develop more positive self-perceptions and views of others, leading to greater relationship security. Compassion and empathy. Finally, Christian theology calls us to embody the virtues of compassion and empathy—to bear one another's burdens and walk alongside each other in love ( Gal. 6:2 ). Through acts of kindness, forgiveness, and selflessness, we cultivate secure attachments characterized by responsiveness to others' needs and emotions . Paleo-Christian Press Secure Attachment in the Bible Throughout the Bible, God is a loving and dependable presence. Psalm 18:2 declares, "The L ORD is my rock, my fortress and my deliverer; my God is my rock, in whom I take refuge, my shield and the horn of my salvation, my stronghold." Just as a securely attached individual feels safe and supported by their caregiver, believers find security in God's unwavering love and protection. The scriptures emphasize God's steadfast and unfailing love for humanity. Paul's assurance to us in Romans illustrates this point: "For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord" ( Rom. 8:38–39 ). This affirmation of God's steadfast love mirrors the sense of safety and acceptance experienced in secure attachment relationships. Christian fellowship and community play a vital role in the lives of believers. Luke described the early Christians who devoted themselves to teaching, fellowship, sharing meals, and prayer ( Acts 2:42–47 ). This sense of belonging and support within the Christian community reflects the importance of social connections in fostering secure attachment. The Bible is replete with stories of God's healing and redemption. Jesus' ministry, in particular, is marked by acts of healing and restoration, both physical and emotional. The prophet Isaiah spoke of God's mission to "bind up the brokenhearted" and "comfort all who mourn" ( Isa. 61:1–3 ). Through Christ, believers find hope for healing from past wounds and experiences that may affect their attachment styles. Christian teachings encourage believers to love one another as Christ loved them ( John 13:34–35 ). We must demonstrate empathy, compassion, and forgiveness—the building blocks of secure attachment relationships. By imitating Christ's love in their interactions with others, believers can cultivate secure attachments characterized by trust, reciprocity, and emotional intimacy. Joseph, son of Jacob, exemplified a secure attachment style. Despite facing numerous trials and challenges throughout his life, Joseph remained steadfast in his faith, exhibiting resilience, adaptability, and emotional maturity. Joseph's secure attachment is evident in several aspects of his life story. He maintained a strong connection with God throughout his trials, trusting in divine guidance and remaining faithful even in difficult circumstances. Despite being betrayed by his brothers and sold into slavery, Joseph eventually forgave them and sought reconciliation when they came to him in need during a famine. He demonstrated his ability to maintain healthy relationships and forgiveness, qualities often associated with secure attachment. Joseph displayed emotional stability and resilience, even when facing unjust treatment and adversity. He remained composed and maintained a positive outlook, which suggests a secure sense of self-worth and emotional security. Throughout his life, Joseph demonstrated empathy, compassion, and the ability to form meaningful connections with others, as evident in his interactions with Potiphar, Pharaoh, and his family members. Overall, Joseph's story reflects many characteristics of a securely attached individual, including a strong sense of self, the ability to form and maintain healthy relationships, and resilience in the face of adversity ( Gen. 37–50 ). Paleo-Christian Press Anxious Preoccupation in the Bible Several passages of Scripture address anxiety, worry, and relationships, which could be relevant to understanding and managing an anxious-preoccupied attachment style. In his letter to the Philippians, the apostle Paul wrote, "Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus" ( Phil. 4:6–7 ). This verse encourages believers to pray to God, trusting him to provide peace and comfort in times of anxiety. Likewise, Jesus teaches us about the futility of worrying about material needs, stating that God cares for his creation and will also care for his people. He encourages trust in God's provision ( Matt. 6:25–34 ). In his first letter, the apostle Peter wrote, "Cast all your anxiety on him because he cares for you." This verse emphasizes the care and concern God has for individuals, inviting them to surrender their worries to him ( 1 Pet. 5:7 ). In Proverbs, King Solomon warned, "Anxiety weighs down the heart, but a kind word cheers it up" ( Prov. 12:25 ). This lesson acknowledges the heavy burden of anxiety but also suggests the power of kindness in alleviating it. While these passages do not explicitly address attachment theory, they offer wisdom and guidance on dealing with anxiety and finding security in one's relationship with God. Individuals with an anxious-preoccupied attachment style might find comfort and support in these biblical teachings as they navigate their relational challenges and seek to find peace. Leah, the first wife of Jacob, exemplified traits of anxious-preoccupied attachment. Her story ( Gen. 29–31 ), as well as her deep longing for love and validation, and feelings of insecurity and inadequacy. Leah's desperate need for love begins with her father, Laban, tricking Jacob into marrying her instead of her sister Rachel, whom Jacob loved. This deceit sets the stage for Leah's constant desire for Jacob's affection and validation. Leah desperately tries to win his love and approval throughout her marriage to Jacob. She bears him many children, hoping to win Jacob's love each time. However, her efforts are driven more by a need for validation than a genuine desire for motherhood. Leah's sense of self-worth appears to be tied to Jacob's affection for her, and she constantly compares herself to her sister Rachel, whom Jacob favors. This comparison exacerbates her feelings of insecurity and inadequacy. Leah's emotional state is often turbulent, as she oscillates between moments of hope and despair based on Jacob's interactions with her. Her happiness is dependent on his external validation rather than internal sources of security. At times, Leah resorts to manipulation and bargaining in her attempts to win Jacob's love, such as when she trades mandrakes with Rachel in exchange for his spending the night with her. While Leah's story does not explicitly mention attachment theory, her behavior and emotional struggles align with the characteristics of anxious-preoccupied attachment, characterized by a fixation with relationships, a fear of abandonment, and a constant need for reassurance and validation. Paleo-Christian Press Dismissive Avoidance in the Bible In the Bible, we find several examples of individuals who distance themselves emotionally or physically from others due to fear, shame, or a desire for independence. Jonah is an example because he initially tried to avoid God's command by fleeing in the opposite direction ( Jonah 1–4 ). His actions could be interpreted as a form of avoidance or dismissal of attachment to God's will. Similarly, in the New Testament, we see instances where characters struggle with attachment-related issues. For example, the story of the rich young ruler who walks away from Jesus when faced with the challenge of giving up his wealth ( Matt 19:16–22 ) could be seen as an example of dismissive behavior driven by attachment to material possessions. While the Bible does not employ modern psychological terminology, it contains narratives and teachings that address themes relevant to attachment theory, including the avoidance of intimacy, fear of dependency, and the importance of self-reliance. King Saul displayed behaviors that align with the dismissive-avoidant attachment style, characterized by a reluctance to form close emotional bonds and a tendency to distance oneself from others. He often struggled with emotional intimacy, even with his family members and close advisors. Saul had difficulty expressing vulnerability and trusting others with his emotions. His leadership was marked by insecurity and a fear of losing control. Saul became increasingly paranoid about threats to his kingship, leading him to alienate potential allies and advisors. His relationship with David, who later became king, exemplifies the avoidance of intimacy. Despite David's loyalty and success, Saul viewed him as a threat and repeatedly attempted to kill him rather than fostering a healthy and supportive relationship ( 1 Sam. 18–19 ). Saul often relied on his judgment rather than seeking guidance or support from others, including the prophet Samuel ( 1 Sam. 13 ). This self-reliance ultimately contributed to his downfall, as Saul failed to heed wise counsel and make decisions in the best interests of his kingdom. While the Bible does not explicitly use psychological terminology like "dismissive-avoidant attachment," the character of Saul illustrates many of the behavioral patterns associated with this attachment style. His struggles with trust, intimacy, and emotional regulation are a cautionary tale about the consequences of rejecting meaningful connections. Paleo-Christian Press Fearful Avoidance in the Bible The Bible includes narratives and characters that exhibit behaviors and experiences reminiscent of the fearful-avoidant attachment style. Individuals with this attachment style often desire close relationships but are simultaneously afraid of intimacy and struggle to trust others. They may oscillate between seeking closeness and withdrawing when they feel overwhelmed or vulnerable. The scriptures address themes of fear, trust, intimacy, and reliance on God, which can also be related to fearful-avoidant attachment. There are numerous instances where characters express fear and struggle with trust. For example, the Israelites' fear and lack of confidence in God's provision during their journey through the wilderness ( Exod. 16:2–3 ) demonstrate the human tendency to oscillate between seeking security and withdrawing due to fear and uncertainty. The Bible emphasizes the importance of an intimate connection and reliance on God for comfort, guidance, and security. Psalms, in particular, are filled with expressions of longing for intimacy with God and finding refuge in Him during times of distress ( Ps. 23:1–4 , 27:1–5 ). Scripture also offers narratives of healing and restoration, highlighting the possibility of overcoming attachment-related struggles through faith and spiritual growth. For instance, Jacob's transformation after wrestling with God ( Gen. 32:22–32 ) can be seen as a metaphor for overcoming fear and finding healing in a relationship with God. While individual relationships with God are emphasized in the Bible, there are also teachings on the importance of community and support from others. The New Testament, in particular, emphasizes the concept of the church as a supportive community where believers can find encouragement, accountability, and love ( 1 Thess. 5:11 ; Heb. 10:24–25 ). While the Bible does not explicitly address fearful-avoidant attachment, its teachings and narratives provide insights into the human experience of fear, trust, intimacy, and reliance on God and others. These timeless principles can offer guidance and comfort to individuals navigating attachment-related struggles. Jacob is a biblical character who exhibits traits of fearful-avoidant attachment. He desired close relationships, particularly with his father, Isaac, and later with his wife, Rachel. Jacob sought intimacy and connection but struggled with feelings of inadequacy and fear of rejection. Despite his desire for intimacy, Jacob also exhibited a fear of closeness. He manipulated his brother Esau and deceived his father to obtain his brother's birthright and blessing, demonstrating a reluctance to engage in authentic and honest relationships ( Gen. 26:34–28:9 ). Jacob's experiences with betrayal and deception, such as Laban tricking him into marrying Leah instead of Rachel ( Gen. 29 ), contributed to his difficulty trusting others. This lack of trust led him to adopt defensive strategies to protect himself from further hurt, such as manipulation and deceit. Throughout his life, Jacob experienced moments of seeking closeness with God and others, as well as periods of withdrawal and isolation. For example, he wrestled with God at Peniel, seeking a blessing and reconciliation, but also spent time alone in contemplation and reflection ( Gen. 32:22–32 ). While the Bible does not explicitly categorize characters like Jacob according to attachment styles, his experiences and behaviors reflect themes commonly associated with fearful-avoidant attachment. His story serves as a nuanced exploration of the complexities of human relationships and the struggle to find a balance between intimacy and independence. Paleo-Christian Press Attachment Styles in Christian Music Secure attachment in contemporary Christian music (CCM) revolves around themes of love, trust, and faithfulness. These songs reflect themes of love, trust, and security in the context of a relationship with God, which can resonate with individuals seeking to understand and experience secure attachment in their spiritual journey. Here are a few songs that embody elements of secure attachment: Anchor by Skillet explores the pursuit of stability and security in challenging times, a fundamental aspect of secure attachment. The lyrics convey a sense of being grounded and supported, even in the face of adversity. Love Broke Thru by TobyMac explores the transformative power of love and how it can break through barriers. Secure attachment is built on trust and openness; love breaking through barriers can symbolize overcoming obstacles to form secure relationships. Oceans (Where Feet May Fail) by Hillsong United emphasizes the importance of stepping out in faith and trusting God's guidance. It also conveys the sense of security from knowing God is always present, holding us through life's challenges. Strong Tower by Kutless describes God as a refuge and a stronghold in times of trouble. It also conveys the sense of safety and protection that characterizes secure attachment relationships. Trust in You by Lauren Daigle expresses surrender and reliance on God's plan. It also conveys the security of trusting his guidance and provision, even in times of uncertainty. A desire for closeness and fear of abandonment or rejection characterizes anxious-preoccupied attachment . In the realm of CCM, songs that convey feelings of longing, insecurity, or a desire for validation can resonate with individuals who experience this attachment style. These songs represent the emotions and struggles associated with anxious-preoccupied attachment, offering comfort, reassurance, and a reminder of God's unfailing love and presence amid life's challenges. Here are some songs that reflect elements of anxious-preoccupied attachment: Even If by MercyMe addresses the struggle of maintaining faith in the face of adversity, expressing the longing for God's presence and assurance, even when circumstances seem overwhelming. He Knows by Jeremy Camp acknowledges the pain and struggles of life. It also emphasizes God's understanding and compassion, offering comfort and reassurance in his presence. Hold Me Now by RED expresses vulnerability and a longing for God's comfort and guidance in times of struggle, reflecting the anxious need for support and reassurance. I Am Not Alone by Kari Jobe conveys a reliance on God's presence and strength. It also addresses fear and uncertainty, expressing the longing for assurance and companionship. Me Without You by TobyMac reflects on the emptiness and longing that can come from feeling disconnected or separated from a loved one. The lyric conveys a dependence on the other person for fulfillment and happiness, which could resonate with individuals who exhibit anxious-preoccupied attachment. Dismissive-avoidant attachment is characterized by a tendency to suppress emotions and avoid intimacy or closeness in relationships. While the themes of CCM may not explicitly address dismissive-avoidant attachment, their themes of independence, self-reliance, and resilience may resonate with people who identify with this attachment style. Here are some songs that might resonate with those experiencing dismissive-avoidant attachment: Awake & Alive by Skillet encourages listeners to break free from limitations and live life to the fullest. While not explicitly related to attachment, its themes of self-reliance and autonomy could appeal to individuals with dismissive-avoidant attachment tendencies. Beyond Me by TobyMac resonates with the feeling of being overwhelmed and the desire to relinquish control. While primarily about surrendering to a higher power, its themes of independence and self-reliance may resonate with individuals exhibiting dismissive-avoidant attachment tendencies. Stronger by Mandisa speaks to overcoming challenges and adversity through God's strength. Its themes of resilience and self-sufficiency align with dismissive, avoidant attachment tendencies. What Faith Can Do by Kutless is primarily about the power of faith to overcome challenges. However, the song's message of inner strength and resilience may resonate with individuals who have dismissive-avoidant attachment tendencies, as they often prefer to handle difficulties independently. Your Love Never Fails by Jesus Culture celebrates God's steadfast love and faithfulness. However, its focus on God's reliability and constancy may appeal to individuals who prioritize relationship stability and predictability. A conflicting desire for closeness and fear of rejection or harm in relationships characterizes fearful-avoidant attachment . Individuals with this attachment style often struggle with intimacy and trust. While explicit portrayals of fearful-avoidant attachment may be less common in CCM, some songs may indirectly touch upon themes of fear, insecurity, and the struggle for intimacy. Here are a few songs that might resonate with individuals experiencing fearful-avoidant attachment: Broken Vessels (Amazing Grace) by Hillsong Worship celebrates God's grace and redemption. However, acknowledging brokenness and the longing for healing may resonate with individuals struggling with fear and insecurity. Control (Somehow You Want Me) by Tenth Avenue North explores the themes of insecurity and surrendering control to God. It reflects the internal conflict and desire for closeness amid fear of vulnerability. The Hurt and the Healer by MercyMe addresses pain and brokenness, offering hope and healing through God's love. It acknowledges the struggle with fear and the need for redemption. I Need U by TobyMac explores themes of redemption, forgiveness, and God's steadfast love. The message of acceptance and belonging may resonate with individuals who struggle with a fear of rejection or feelings of unworthiness. Whispers in the Dark by Skillet explores longing, uncertainty, and the desire for connection. The lyrics convey a sense of vulnerability and a yearning for reassurance, common traits of fearful-avoidant attachment. Paleo-Christian Press Conclusion In conclusion, while attachment theory provides important psychological insight into human relational patterns, Christian theology grounds relational security in the reality of God's covenantal love revealed in Christ. The Scriptures testify that the believer's ultimate "secure base" is the unshakable love of God, in whom we find both identity and belonging ( Rom. 8:38–39 ; Eph. 1:4–6 ). Within this framework, human relationships are not only natural bonds but also sacramental spaces in which divine grace is experienced and extended. Thus, integrating psychological and theological perspectives allows for a more holistic account of human flourishing. The church, as the body of Christ, becomes the context in which redeemed attachments are cultivated, reflecting the reconciling work of the cross and the ongoing ministry of the Spirit. In this light, secure attachment is not merely a psychological construct but a theological reality, pointing to the eschatological fullness of communion with God and one another. Ben White Prayer Blessed are you, L ORD our God, King of the universe; you keep them in perfect peace whose minds stay on you because they trust you. We trust in you forever because you, Lord God, are our everlasting rock; through Jesus the Messiah our Lord, who lives and reigns with you and the Holy Spirit, one God now and forever. Amen. Bibliography Book of Common Prayer . Huntington Beach, CA: Anglican Liturgy Press, 2019. Bowlby, John. A Secure Base: Parent-Child Attachment and Healthy Human Development . New York: Basic, 1988. ⸻. Attachment and Loss: Vol. 1: Attachment . 2nd ed. New York: Basic, 1983. Cassidy, Jude, and Phillip R. Shaver, eds. Handbook of Attachment: Theory, Research, and Clinical Applications . 3rd ed. New York: Guilford, 2016. Greggo, Stephen P., and Timothy A. Sisemore. Counseling and Christianity: Five Approaches . Christian Association for Psychological Studies Books. Downers Grove, IL: IVP Academic, 2012. Grenz, Stanley J. Theology for the Community of God . Grand Rapids: Eerdmans, 2000. Knabb, Joshua J., Eric L. Johnson, M. Todd Bates, and Timothy A. Sisemore. Christian Psychotherapy in Context: Theoretical and Empirical Explorations in Faith-Based Mental Health . New York: Routledge, 2019. Lucado, Max. Grace: More Than We Deserve, Greater Than We Imagine . Nashville: Thomas Nelson, 2014. Mayfield, Krispin. Attached to God: A Practical Guide to Deeper Spiritual Experience . Grand Rapids: Zondervan, 2022. Smedes, Lewis B. Shame and Grace: Healing the Shame We Don't Deserve . San Francisco: HarperOne, 2009. Strobel, Lee. The Case for Grace: A Journalist Explores the Evidence of Transformed Lives . Grand Rapids: Zondervan, 2015. Tozer, A. W. The Pursuit of God . Bloomington, MN: Bethany House, 2013. Vanier, Jean. Becoming Human . Mahwah, NJ: Paulist, 2008.

Courtesy of www.LumoProject.com Statement on Biblical Inerrancy 1978​ Article I. We recognize the Holy Scriptures as the authoritative Word of God. We reject the notion that the Scriptures derive authority from the church, tradition, or any human source. Article II. We uphold Scripture as the supreme written norm by which God binds the conscience, and we submit the church's authority under it. We reject any claim that creeds, councils, or declarations possess authority equal to or above the Bible. Article III. We affirm that God has revealed himself fully through the written Word. We deny that Scripture merely witnesses to revelation, only becomes revelation in human encounter, or depends on human response for validity. Article IV. We acknowledge that God, who made humankind in his image, uses language to convey divine revelation. We deny that human language fails as a vehicle for God's truth. We further reject any suggestion that sin or the corruption of human culture has thwarted God's inspiration. Article V. We affirm that God's revelation in Scripture progresses over time. We deny that later revelation corrects or contradicts earlier revelation. We further reject any claim that God has given normative revelation after the New Testament. Article VI. We uphold the divine inspiration of all Scripture, down to the very words of the original texts. We reject any view that affirms inspiration selectively, excluding some parts while affirming others. Article VII. We recognize that God, by his Spirit, inspired human authors to write Scripture. We acknowledge the divine origin of the text while accepting that the mode of inspiration remains a holy mystery. We deny that inspiration reduces to human insight or emotional states. Article VIII. We honor the unique personalities and literary styles of Scripture's authors, as God used them in his work of inspiration. We reject the idea that God overrode these personalities in choosing words for Scripture. Article IX. We affirm that inspiration guarantees accurate and trustworthy teaching on all matters the biblical authors addressed. We deny that human finitude or sin introduced falsehood or distortion into God's Word. Article X. We hold that inspiration fully applies to the autographic texts of Scripture, which God has preserved through available manuscripts. We affirm that copies and translations convey God's Word accurately when they faithfully reflect the originals. We deny that the absence of autographs undermines Christian faith or the doctrine of inerrancy. Article XI. We affirm that God's Word is infallible, accurate, and reliable in all that it teaches. We reject any claim that Scripture can be simultaneously infallible and erroneous. We distinguish infallibility from inerrancy without separating them. Article XII. We affirm the complete inerrancy of Scripture, free from falsehood, fraud, or deceit. We reject the view that inerrancy applies only to spiritual or redemptive matters, excluding historical or scientific claims. We further deny that scientific theories may overturn God's teaching on creation or the flood. Article XIII. We affirm the theological legitimacy of inerrancy, describing Scripture's complete truthfulness. We deny any evaluation of Scripture by standards foreign to its purpose. We further reject claims that minor textual variations, grammar, or literary forms negate inerrancy. Article XIV. We affirm the unity and internal consistency of Scripture. We deny that unresolved alleged discrepancies diminish the Bible's truth claims. Article XV. We affirm that the doctrine of inerrancy rests on Scripture's own teaching about inspiration. We reject any appeal to human limitation that diminishes Jesus' teaching on Scripture. Article XVI. We affirm that the church has consistently upheld inerrancy throughout history. We reject the notion that inerrancy is a recent invention of scholastic Protestantism or a reaction to higher criticism. Article XVII . We affirm that the Holy Spirit bears witness to Scripture, confirming its truth to believers. We deny that this witness acts independently of or contrary to God's Word. Article XVIII. We affirm that proper interpretation of Scripture follows historical-grammatical exegesis, accounting for literary forms and devices, and that Scripture interprets Scripture. We reject interpretive methods that relativize, dehistoricize, or dismiss its teaching or claims to authorship. Article XIX. We affirm that confessing the full authority, infallibility, and inerrancy of Scripture is essential for sound Christian faith and should cultivate conformity to Christ. We deny that this confession is necessary for salvation, but we further reject any dismissal of inerrancy without grave consequences for the believer and the church. Bibliography ​​ Geisler, Norman L., Joseph M. Holden, F. David Farnell, William C. Roach, Phil Fernandes, Richard G. Howe, Christopher T. Haun, Ian Buckley, and Shawn Nelson. "The Statements." Biblical Inerrancy. link . "Records of the International Council on Biblical Inerrancy." Dallas Theological Seminary. link .

Paleo-Christian Press The apostle Paul's letter to the Romans offers the most thorough exposition of soteriology —the study of salvation—rooted in his first-century Jewish context. Salvation, for Paul, encompasses faith, works, and the law—not as competing forces but as mutually sustaining expressions of covenantal relationship. Faith is active trust, and the law guides faithful living, both under God's grace. Too often, Christians reduce salvation to a minimum checklist, yet biblical soteriology is the maximum : a transformative relationship with Christ. As the apostle Peter declares, "Salvation is found in no one else" ( Acts 4:12 ), and Jesus teaches that life is found through the narrow gate ( Matt. 7:13–14 ). Paul's vision of salvation, then, is a narrow, covenantal journey—the true "Romans Road"—where faith, obedience, law, and grace intertwine in the disciple's life. ​ Courtesy of Boetcher+Trinklein TV Order of Salvation ​ The three phases in the "order of salvation" (Latin: Ordo salutis ) are justification, sanctification, and glorification. When most churchgoers profess to be "saved," they mean "justified." More accurately, salvation (Greek: sōtēria ; 4991 , "wellbeing" or "deliverance") is a lifelong process of discipleship and faithful practice of Jesus' teaching. No ritual saves us merely because a church leader performed it, whether baptism, an altar call, or a confession. Simply put, no one completes the order of salvation until death. Jesus himself teaches this, "but the one who stands firm to the end will be saved" ( Matt. 10:22 , 24:13 ). Paul agrees when he said, "But now that you have been set free from sin and have become slaves of God, the benefit you reap leads to holiness, and the result is eternal life" ( Rom. 6:22 ). God the Father draws us toward justification , to be declared righteous by the merits of Jesus alone. John wrote, "No one can come to [Jesus] unless the Father who sent [him] draws them, and [he] will raise them up at the last day" ( John 6:44 ). Following our response to his call, the Holy Spirit leads us into living increasingly holier lives through sanctification . At the last resurrection, we receive new bodies for our eternal souls in a process called glorification ( Rom. 6:19 , 22 , 8:30 ). Parenthetically, the Greek Orthodox view the three phases of salvation as an ongoing transformation called theōsis— to gradually be more like God and partake in his divine nature (cf. 2 Pet. 1:4 ). ​ In the West, Lutheran and Reformed churchgoers are familiar with these "five solas" that express a basic soteriological foundation: soli Deo Gloria "glory of God alone" ( Rom. 5:2 ; 1 Cor. 10:31 ; 2 Cor. 1:20 ) sola gratia "grace alone" ( Eph. 2:5 , 8 ) solus Christus "Christ alone" ( John 14:6 ; Acts 4:11–12 ) sola fide "faith alone" ( Eph. 2:8–9 ) sola Scriptura "Scripture alone" ( 2 Tim. 3:16–17 ) ​ American scholar Theodore Engelder (1865–1949) and Swiss theologian Emil Brunner (1889–1966) only listed the "five solas" in their current form in the twentieth century. However, they based the concept on a lesson from the German reformer Philipp Melanchthon (1497–1560), a companion to Martin Luther (1497–1560): "Only by grace do we justify and only by faith are we justified" (Latin: Sola gratia justificamus et sola fide justificamur ). Luther and the French theologian John Calvin (1509–1564) taught a similar formula, which has shaped the course of Christian theology ever since the Protestant Reformation (1517–1648). British theologian N. T. Wright (b. 1948) challenges us: "For too long we have read Scripture with nineteenth-century eyes and sixteenth-century questions. It's time to get back to reading with first-century eyes and twenty-first-century questions" (p. 37). We must not impose our modern categories onto Paul but instead read him in his own context. The "five solas" help us frame salvation, but we must test them against Scripture in its historical and literary settings. They arose as a Reformation response to Roman Catholic soteriology and later adapted to confront Enlightenment skepticism (1685–1815). Our task today is not to discard them, but to refine their vocabulary so they align with biblical theology and exegesis. To recover a first-century New Testament faith for the twenty-first century, we may even need to reshape some of the solas into primas—foundational truths rooted in the world of Galilee and Judea, where Jesus and Paul proclaimed the gospel. Daniel Sandvik Justification: Making Us Right ​ The verb justify means "to prove something just, right, or reasonable." This legal term refers to when a courtroom judge issues a verdict of "not guilty" in favor of the defendant. However, this does not mean the defendant is innocent of wrongdoing, so rulings never include this word. In context, the judge merely ruled that the accuser did not meet the "reasonable doubt" standard of evidence (first-century Jewish courts did not have prosecutors). Lutheran and Reformed theologians refer to this as forensic justification, because God, the highest judge in the most eminent courtroom, declares us "not guilty" based on Jesus' atonement for our sins. The word "forensic" applies to the knowledge and method of justification. Therefore, the Lord saves us by faith; that is, trusting in the effectiveness of Jesus to keep us in God's heavenly court. This efficacy derives from Christ's death on the cross, removing the death penalty we deserve for our crimes against divinity. Consequently, any righteousness before God is granted to us because Jesus endured our punishments and suffered for us ( Isa. 53 ; Acts 8:26–35 )—the doctrine of imputed righteousness ( 2 Cor. 5:21 ). However, we must not confuse God crediting as righteous with obtaining or being infused with God's virtue, which is elusive to us. The founding Methodist theologian John Wesley (1703–1791) believed that God both imputes and imparts righteousness to us, meaning that he not only deems us proper with him but also transforms our minds to think adversely about sin ( Jer. 31:33–34 ; Rom. 12:2 ; 2 Cor. 3:18 ). When God justifies us, we are reborn "from above" through the Holy Spirit's breathing his life into us ( John 3:3 , 7 ; 1 Pet. 1:23 ). Through the prophet Ezekiel, God declared: I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities and from all your idols. I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws. . . . you will be my people, and I will be your God ( Ezek. 36:25–28 ). ​ Old and New Testaments declare that no one is righteous in God's sight, not even one person on earth ( Ps. 14:1–3 , 53:1–3 ; Rom. 3:9–11 ). The legal framework of justification begins with the Law of Moses, which God will use to judge all humankind on the last day from his bēma ( G968 , "judgment seat"), similar to "the bench" in a modern courtroom ( Rom. 14:10 ; 2 Cor. 5:10 ). However, Paul informs us, "Christ redeemed us from the curse of the Law by becoming a curse for us, for it is written: 'Cursed is everyone who is hung on a pole'" ( Gal 3:13 ; cf. Deut. 21:23 ). We meet God's intent for the Law of Moses by trusting in Jesus for our salvation. Courtesy of www.LumoProject.com Sanctification: Making Us Holy ​ The verb sanctify means 1) "to set apart to a sacred purpose," 2) "to free from sin," and 3) "to impart or impute sacredness." Sanctification also underlies the definition of the word "church," which the New Testament writers applied to the Greek noun ekklēsia ( G1577 ), a compound word meaning "called out" ( ek , 1537 ; kaleō , 2564 ). Sanctification is the action of faith; we are to live in faithfulness to God. The doctrine of prima fide— an approach more fitting of biblical theology rather than the systematic theology of sola fide— refers to the primacy of faith over works as the believer's response to God's calling. However, it does not and cannot eliminate the importance of works in the life of a Christian. Calvin agreed when he said, "It is therefore faith alone which justifies, and yet the faith which justifies is not alone" ( Acts of the Council of Trent with the Antidote , Sess. 6, Can. 11 ). However, James of Jerusalem, who was Jesus' brother, said it better: "You see that a person is considered righteous by what they do and not by faith alone" ( James 2:24 ). Therefore, sanctification is the process of living into one's justification, but must not be confused with earning it. It is a posture of gratitude and obedience. Often, church leaders use Paul's words in Ephesians 2:8–9 ("For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast") to downplay works in opposition to James. Luther wanted to remove James' letter from the New Testament canon because of this, dismissing it as an "epistle of straw." He also added the word "alone" to Romans 3:28 ("For we maintain that a person is justified by faith apart from the works of the Law") in his German translation to maintain justification by "faith alone." However, Paul's teaching aligns with James, as he agrees, "For we are God's handiwork, created in Christ Jesus to do good works, which God prepared in advance for us to do" ( Eph. 2:10 ). This way of life represents our sanctification. ​ The original proponents of the "five solas" inadvertently excluded the Holy Spirit, even while invoking the Father and the Son. To speak faithfully of the Trinity, we must reformulate the "solas" so they reflect all three divine Persons. This omission has also fueled the false dichotomy of faith versus works, when in truth Scripture calls us to see them as reciprocal—faith generating works and works confirming faith. From a paleo-orthodox perspective, we gain a stronger soteriological foundation by restoring the Spirit's role alongside the Father and the Son, grounding salvation in the fullness of the triune God. ​ soli Deo gloria "glory of God alone" ( Rom. 5:2 ; 1 Cor. 10:31 ; 2 Cor. 1:20 ) prima gratia "grace first" ( Eph. 2:5 , 8 ) solus Christus "Christ alone" ( John 14:6 ; Acts 4:11–12 ) prima fide "faith first" ( Matt. 28:19 ; Eph. 2:8–10 ; James 2:24 ) prima Scriptura "Scripture first" ( John 10:35 ; 1 Cor. 4:6 ; 2 Tim. 3:16–17 ) solus Spiritus Sanctus "Holy Spirit alone" ( Eph. 1:13–14 ; Heb. 6:4 ; 1 Pet. 1:2 ) sola ecclesia "church alone" ( Matt. 16:18–19 ; Mark 16:16 ; 1 Tim. 3:15 ) ​ The enhanced concept of solus Spiritus Sanctus reveals how faith and works converge in the intentional pursuit of holy living. Sanctification brings us into the "called out" community of God's set-apart people known as the "church" ( see " Church: Called-Out by Christ "). This definition gives rise to the concept of sola ecclesia , which means that there is no salvation outside the church to which Jesus entrusted the keys of God's kingdom ( Matt. 16:18–19 ). Prima gratia implies that God's prevenient grace first makes us expect continued piety and holiness. Finally, prima Scriptura maintains the Bible's primacy over Christian tradition, reason, and experience in understanding God's will for us (i.e., Wesleyan quadrilateral). ​ Another misunderstanding based on sola fide is the assumption that God does not expect Christians to be perfect. The bumper-sticker phrase, "Christians are not perfect, just forgiven," exemplifies this error. The scriptures tell us that God's forgiveness leads us into sanctification, the Holy Spirit's process of making us perfect. He is not satisfied with abstract religious belief but more so with a life of holiness in response to being forgiven. Repentance ( metanoia ; G3341 , "change of mind") is a continuous process of mental and spiritual transformation that inspires us always to choose to do good over evil ( Rom. 12:2 , 21 ). So when Jesus tells us, "Be perfect, therefore, as your heavenly Father is perfect" ( Matt. 5:48 ), this is not some notional advice but his expectation for us. Therefore, faith and works—as well as law and grace—are two sides of the same coin in the Bible's historical and grammatical context. Translators render the Greek noun pistis ( 4102 , "trust") as both "faith" and "faithfulness." In other words, faithfulness is both the result and action of trusting in God. Courtesy of www.LumoProject.com Glorification: Raising Us in Glory ​ The verb glorify means 1) to make glorious by bestowing honor, praise, or admiration, 2) to elevate to celestial glory, 3) to light up brilliantly, and 4) to make better than the original condition. Yes, this last phase in the order of salvation is the resurrection of the living and the dead in Christ! Paul writes this description about our glorified selves when God resurrects us: ​ So will it be with the resurrection of the dead. The body that is sown is perishable, it is raised imperishable; it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body. If there is a natural body, there is also a spiritual body. So it is written: "The first man Adam became a living being;" the last Adam, a life-giving spirit. The spiritual did not come first, but the natural, and after that the spiritual. The first man was of the dust of the earth; the second man is of heaven. As was the earthly man, so are those who are of the earth; and as is the heavenly man, so also are those who are of heaven. And just as we have borne the image of the earthly man, so shall we bear the image of the heavenly man ( 1 Cor. 15:42–49 ). ​ John also wrote about glorification during his exile on Patmos: "Blessed and holy are those who share in the first resurrection. The second death has no power over them, but they will be priests of God and of Christ and will reign with him for a thousand years" ( Rev. 20:6 ). Courtesy of www.LumoProject.com Conclusion Paul's letter to the Romans unveils the power and depth of salvation. When we read his words in their historical and cultural setting, we see that faith, works, law, and grace do not oppose one another—they advance together in God's sovereign plan. Too often, people treat salvation as a single decision, a ritual, or a moment to check off—but Scripture tells us otherwise. Peter declares salvation comes only through Jesus ( Acts 4:12 ). Jesus commands that the way to life is narrow, demanding unwavering dedication ( Matt. 7:14 ). The "Romans Road" is not a list of steps—it is a battlefield and a pilgrimage, a daily walk of surrender, obedience, and steadfast faith. Salvation is not an event but a life forged in Christ, a journey that transforms the heart, hones the spirit, and calls us to endure until the very end. ​ Ben White Prayer ​ Blessed are you, L ORD our God, King of the universe; for you draw our hearts to you. Guide our minds, fill our imaginations, and control our wills so that we may be wholly yours, entirely dedicated to you. Then employ us as you will, always to your glory and the welfare of your people, through Jesus the Messiah, who lives and reigns with you and the Holy Spirit, now and forever. Amen.​ Bibliography ​ Allen, Jason K., ed., Jared C. Wilson, Jason Duesing, Matthew Barrett, and Owen Strachan. Sola: How the Five Solas Are Still Reforming the Church . Chicago: Moody, 2010. ​ Allen, R. Michael. Reformed Theology . Doing Theology. New York: T&T Clark, 2010. ​ Beilby, James K., and Paul Rhodes Eddy, eds. Justification: Five Views . Spectrum Multiview Books. Downers Grove, IL: IVP Academic, 2011. Book of Common Prayer . Huntington Beach, CA: Anglican Liturgy Press, 2019. Calvin, John. Acts of the Council of Trent with the Antidote . Edited by Lance George Marshall. Monergism. Christian Publication Resource Foundation. 2021. link . ​ Crawford, Nathan, ed. The Continuing Relevance of Wesleyan Theology: Essays in Honor of Laurence W. Wood . Eugene, OR: Pickwick, 2011. Danker, Ryan N., ed. The Faith Once Delivered: A Wesleyan Witness to Christian Orthodoxy . Alexandria, VA: John Wesley Institute, 2022. link . Dieter, Melvin E., Anthony A. Hoekema, Stanley M. Horton, J. Robertson McQuilkin, and John F. Walvoord. Five Views on Sanctification . Counterpoints. Edited by Stanley N. Gundry. Grand Rapids: Zondervan, 1996. ​ Fry, David. "God's Gracious Provision: A Theological & Exegetical Defense of the Wesleyan Doctrine of Prevenient Grace." Holy Joys. September 15, 2024. ( link ). ​ González, Justo L. A History of Christian Thought, Vol. 3: From the Protestant Reformation to the Twentieth Century . Nashville: Abingdon, 1987. Harvey, John D. Anointed with the Spirit and Power: The Holy Spirit's Empowering Presence . Explorations in Biblical Theology. Edited by Robert A. Peterson. Phillipsburg, NJ: P&R, 2008. Holcomb, Justin. "The Five Solas: Points from the Past That Should Matter to You." Christianity.com. September 11, 2020. link . Kärkkäinen, Veli-Matti. One with God: Salvation as Deification and Justification . Collegeville, MN: Liturgical, 2004. MacCulloch, Diarmaid. Christianity: The First Three Thousand Years . New York: Penguin, 2011. Wesley, John. A Plain Account of Christian Perfection . Edited by George Lyons. Wesley Center for Applied Theology, Northwest Nazarene University. link . ​ Wright, N. T. Justification: God's Plan and Paul's Vision . Downers Grove, IL: IVP Academic, 2016. ​ Wright, N. T., and Michael F. Bird. The New Testament in Its World: An Introduction to the History, Literature, and Theology of the First Christians . Grand Rapids: Zondervan, 2019.

Courtesy of www.LumoProject.com Blessed are you, L ORD our God, King of the universe, who commands us to guard and honor your creation with all our hearts, all our strength, all our lives. Pour your peace into our hearts, into the fractured streets, into the wounded world around us. May we kneel like the tax collector—repentant, fierce, unflinching—when we falter like the Pharisee. Lord Jesus Christ, Son of God, have mercy on me, a sinner! Strike through the corruption of money! What enslaves may become a force for good. Teach us to offer relief where others heap hardship. Teach us to honor your image in every soul. Lord Jesus Christ, Son of God, have mercy on me, a sinner! Empower us to wield our resources like thunder, breaking the chains of poverty, lifting the oppressed, turning scarcity into abundance until no neighbor lives in want. Lord Jesus Christ, Son of God, have mercy on me, a sinner! Arm us not only to resist evil in our lives, but to vanquish it with good in the world around us, confronting injustice, exploitation, and oppression with relentless righteousness. Lord Jesus Christ, Son of God, have mercy on me, a sinner! We thunder these prayers through Jesus Christ our Lord, who reigns with you and the Holy Spirit, one God, now and forever. Amen.