The Five Lies of the Five Solas: Sola Scriptura
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Once again, as in this post, and this post, we find that people assume much about the clarion call of the Protestant Reformation: the five solas. One assumes that scripture alone means that Christianity draws all of its truth for life and godliness from an exegetical study of the Scriptures. Not so.
Scripture, according to the Reformers, cannot aid the “believer” in wisdom for living life. In fact, living life is not really the business of the believer for that would be works salvation—the Christian life must be EXPERIENCED only through the death and life of Christ.
This is the Reformed doctrine of mortification and vivification. The Christian mustn’t seek to learn the Scriptures and apply the principles to their lives; they must rather use the Scriptures to “gaze” upon the “saving works of Christ in all of the Bible.” This “gazing” upon the salvific works of Christ in all the Scriptures then results in a subjective “reflection” of Christ’s glory. Stars are really just huge chunks of rock floating around in space that reflect the sun’s light; in the same way, we are chunks of dead stones that merely reflect Christ’s light (glory) when we fix our sight on Him alone.
Therefore, according to the Reformed camp, the Bible is merely a tool for gospel contemplationism. Its sole purpose is not to learn more of God’s truth and better ways to love God and others, but rather a gospel narrative that enables us to see our own wretchedness more and more as set against the holiness of God. This results in more and more gratitude for the cross which results in Christ’s glory being REFLECTED from our dead, worthless selves.
This is the crux of the Reformed Redemptive Historical hermeneutic. It calls for seeing and interpreting all reality through the suffering of the cross, or the works of Christ seen in the Scriptures. Biblical imperatives are not anything that we are to do, but rather show us what Christ has already done for us.
Scripture alone for seeing Christ alone, so we can live by faith alone.
paul
The 5 Solas: Worshiping Under the Banners of Heresy
“If justification is completely finished, and NOTHING that we do in sanctification can change that, what do we need an elitist priesthood for? That question strikes fear in the heart of every Calvinist.”
In another article on the five solas, we looked at sola fide, or faith alone and examined why that is false soteriology. In short, it denies the new birth and redefines it as a mere perpetual death and rebirth experience only. Because the Christian life is merely an extension of the finished work of justification, which is supposedly not finished, one must live their Christian life by faith alone in order to get from beginning justification to final justification.
It also makes law the measure of justification. The Christian life becomes an endeavor to live by sola fide in a way that results in the perfect obedience of Christ being applied to our lives in place of anything that we would do. Hence, if sanctification is not done TO US by Christ instead of us DOING the Christian life—it’s works salvation. We also looked at how this cuts off the believer from the true practice of love.
But, when justification is not a finished work, and sanctification is the progression of justification, EVERYTHING is a work. Even if you are doing nothing so that you are supposedly not involved in finishing justification, you are in fact assuming a role in the process by making sure that you don’t do anything, or closely adhere to prescribed ways of doing things that qualify as doing nothing.
This is how Reformed heresy deceives based on assumption. It is assumed that sola fide concerns justification alone, but it doesn’t. In the same way, it is assumed that solus Christus (Christ Alone) means believing in no other man as a mediator between God and you for salvation. No, solus Christus means literally Christ alone as opposed to the other Trinity members. It also means Christ alone as opposed to anything we would do in what they call “progressive sanctification” which is really progressive justification. This is also known as Christ for us or Christ 100% for us.
It begins with the idea that Christ’s role in salvation was two-fold: he died for our justification, and lived in perfect adherence to the law so that His obedience could then be applied to our Christian lives by faith alone, or sola fide. Therefore, the “believer” must continually revisit the “saving works of Christ in all of the Bible” (sola scriptura) in order to keep themselves saved. It should be called Bachman Turner Overdrive soteriology because of their famous song “Taking Care of Business.” The main refrain is, “I love to work at nothing all day.” In this case, the Reformed work at nothing in order to keep yourself saved.
This is where we get into the issue of Trinitarianism leading to a role for the believer in sanctification other than sola fide. If it is the Father’s righteousness imputed to the believer apart from a perfect fulfillment of the law by Christ, that naturally implies a role for the believer in sanctification. That’s a problem for Reformed soteriology on many levels.
If the Holy Spirit is merely a manifestation of what Christ does, that excludes the enablement of believers to participate in kingdom living apart from the finished work of justification. If justification is completely finished, and NOTHING that we do in sanctification can change that, what do we need an elitist priesthood for? That question strikes fear in the heart of every Calvinist.
Protestantism and Catholicism BOTH see justification (salvation) as a PROCESS. BOTH believe in a beginning justification, progressive justification, and a final justification. BOTH are false gospels—the only disagreement is in the details about how you get from point A to point B, and the disagreement is primarily Trinitarian. Catholics traditionally believe that God does a work inside of the believer to help them finish their justification with the help of the Mother Church. Authentic Protestantism believes that NO work is done within the believer because that enables them to participate in the finishing of justification. True classical Protestantism believes that Christians do not DO anything; they only EXPERIENCE the salvific works of Christ—Catholics believe that you actually do something other than believe. It is not sola fide.
Therefore, in regard to Catholicism, they replace a perfect keeping of the law with a set of rituals to make participation in finishing justification plausible. However, remember, since it is the finishing of justification, it requires the same necessity of returning to the same gospel that saved us; viz, the Mass and absolution because sinning as a Christian is no different than sinning as an unbeliever; in both cases, the “Christian” is still under law and not under grace.
In regard to Protestantism, they cry foul because the Catholics distort the law while they uphold the law by making it the standard for justification, but the dirty little secret is that Jesus keeps the law for us via sola fide. This cuts off love from sanctification. One removes the law from sanctification by ritual; the other removes the law from sanctification by making it the sole responsibility of Christ because the perfect keeping of it finishes justification. In both cases, it is not the righteousness of God APART from the law FOR justification. One is a co-laboring with the church to finish justification, the other is “Christ 100% for us” to finish justification.
So, solus Christus means literally solus Christus…for justification and sanctification both because sanctification is really progressive justification; it isn’t Christ plus us, and for that matter, not even Christ plus the other members of the Trinity. One of the foremost authorities and proponents of Reformed soteriology stated it this way:
Luther and Calvin did not simply stress Christ alone over against the Roman Catholic emphasis on works-righteousness. The Reformers also stressed Christ alone over against all—be they Roman Catholics or Protestants—who would point to the inside of the believer as the place where justifying righteousness dwells. Christ alone means literally Christ alone, and not the believer. And for that matter, it does not even mean any other member of the Trinity! (Geoffrey Paxton: The Shaking of Adventism: p. 41).
For all practical purposes, solus Christus is the controversial modulist view of the Trinty. This is the idea that one of the Trinity members is the one, true God, and the other two members are only manifestations of the one true God. This not only makes realm manifestations that are ONLY experienced possible, but it also makes the separation of justification and sanctification impossible. In other words, a modulist view of the Trinity is the necessary companion of progressive justification. This point is reflected in statements by leading Calvinists of our day like John MacArthur Jr.:
As Christians we have one message to declare: “Jesus Christ, and Him crucified” (1 Corinthians 2:2). “For we do not preach ourselves but Christ Jesus as Lord, and ourselves as your slaves for Jesus’ sake” (2 Corinthians 4:5; cf. 1 Corinthians 2:2; Galatians 6:14).
Rick Holland understands that truth. This book is an insightful, convicting reminder that no one and nothing other than Christ deserves to be the central theme of the tidings we as Christians proclaim—not only to one another and to the world, but also in the private meditations of our own hearts.
Christ is the perfect image of God (Hebrews 1); the theme of Scripture (Luke 24); the author of salvation (Hebrews 12:2); the one proper object of saving faith (Romans 10:9-10); and the goal of our sanctification (Romans 8:2). No wonder Scripture describes the amazing growth-strategy of the early church in these terms: “They ceased not to teach and preach Jesus Christ” (Acts 5:42). That is the only blueprint for church ministry that has any sanction from Scripture.
The pastor who makes anything or anyone other than Christ the focus of his message is actually hindering the sanctification of the flock. Second Corinthians 3:18 describes in simple terms how God conforms us to the image of His Son: “And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another” (emphasis added). We don’t “see” Christ literally and physically, of course (1 Peter 1:8). But His glory is on full display in the Word of God, and it is every minister’s duty to make that glory known above all other subjects.
As believers gaze at the glory of their Lord—looking clearly, enduringly, and deeply into the majesty of His person and work—true sanctification takes place as the Holy Spirit takes that believer whose heart is fixed on Christ and elevates him from one level of glory to the next. This is the ever-increasing reality of progressive sanctification; it happens not because believers wish it or want it or work for it in their own energy, but because the glory of Christ captures their hearts and minds. We are transformed by that glory and we begin to reflect it more and more brightly the more clearly we see it. That’s why the true heart and soul of every pastor’s duty is pointing the flock to Christ, the Great Shepherd.
Notice in this statement that Christians merely “REFLECT” the glory of Christ as a result of meditating on His personhood and works. Notice also that any emphasis at all on anything or ANYBODY detracts from sanctification. This goes hand in hand with MacArthur’s rejection of eternal sonship as well. A debate about that issue is not the point here, the point is why they take this view of the Trinity. The point is to show the relationship between this view and their Catholicism-like progressive justification.
paul
Today’s Christian Husband and Father: Killing His Family with Awesome Preaching
Originally posted December 6, 2012
Bob is on his way to Jerry’s house for dinner. Bob is the chairman of their church’s elder board. Jerry is being considered for eldership and Bob will be dining at his house for a pre-interview en lieu of further discussion. Pizza is the cuisine. And apparently, not just on this night—Bob notes that every trashcan in the house is stuffed with pizza boxes. Dishes full of M & Ms also adorn many of the table tops. Bob is taken to the kitchen by Jerry to meet his wife, and Bob perceives no less than twenty-five bags of potato chips staked about in various places. One corner of the kitchen is occupied with a tall stack of Coca-Cola 12packs. Big on taste—small in nutrition.
Precious few will disagree that Bob’s family is headed for serious health problems if they do not change their ways. Yet, Bob is a picture of how the vast majority of Christian husbands oversee the spiritual diets of their families. However, the “Bob” motif falls woefully short of making the point; at least Bob knows what his family is eating for better or worse. Christian husbands of our day don’t even know the difference between Redemptive Historical hermeneutics and Grammatical Historical hermeneutics. In fact, when the subject comes up, a rolling of the eyes follows.
That’s because the preaching/teaching is awesome where they go to church. Uncompromising, and God glorifying. As one pastor exhorted me when inquiring about what hermeneutic he used in his preaching: “Come and see if it tastes good, and if you still want to, we will talk about theology.” But I never doubt it will taste good. Who doesn’t love pizza for dinner, potato chips as a side, Coke to drink, and M&Ms for desert?
Fact is, nearly 90% of preaching/teaching in today’s American church is fundamentally based on Luther’s Heidelberg Disputation. This document is the very heart of the Reformation and the engine that drives the present-day New Calvinist movement. Its premise was based on the idea that all spiritual reality, wisdom, and truth comes from the combination of two perspectives, and only these two: the holiness of God, and the wretchedness of all men whether they are Christians or not. Luther called this perspective the “theology of the cross.” It has come to be known as Gospel-Centered preaching/teaching. It is also the foundation of the Calvin Institutes. Everything in the Calvin Institutes, in some way, points to the glory of God “as set against our sinfulness.”
This has become job one: as described in the Heidelberg Disputation; this way of teaching is the “cross story,” and all other spiritual wisdom is the “glory story.” Hence, the contemporary clarion call of the Reformation derived from Luther’s Disputation is, the centrality of the objective gospel outside of us. Anything at all that has anything to do with us is “subjective,” and part of the “glory story.” Unless it concerns our wretchedness. Therefore, the Disputation ridiculed a negative attitude towards suffering as well for this serves to further reveal our woeful state in life which magnifies the redemptive work of Christ and our utter worthlessness. The whole motif can be visualized by the following Reformed chart:
Yes, you can preach wonderful sermons on those two dimensions. They are both abundantly true. Charles Spurgeon is known as the “prince of preachers.” All of his sermons are based on the “cross story.” All, I repeat “all” of John Piper’s sermons and the (seems like) 600 books he has written are based on nothing but, I repeat, nothing but the “cross story.” Amen, pass the potato chips. In circa 1994, John MacArthur abandoned the “glory story” aspects of his preaching and now focuses on the “cross story.” Amen, pass the M&Ms. And those babies slide down nice with a big swig of Coca-Cola.
“But Paul, what’s so sweet about focusing on our own wickedness?” My dear friend, haven’t you seen any Staples commercials? It’s easy. You totally stink. Nothing is expected of you: “Hey honey! Good news! We don’t change! Our marriage isn’t about a bunch of do’s and don’ts! Our failures make us wiser!” That was easy. In fact, teachers like Michael Horton and John Piper continually espouse the idea that expectations are just, “more bad news.” And regarding leaders? “Alright, time to prepare my message for tomorrow, and all I have to do is look for two things, and two things only in the text: how great God is, and how bad we are.” That was easy. In fact, we find the following on a well-known Reformed blog regarding instruction on how to prepare a Bible lesson:
At this time, resist the temptation to utilize subsequent passages to validate the meaning or to move out from the immediate context. Remembering that all exegesis must finally be a Christocentric exegesis.
Look for Christ even if He isn’t there directly. It is better to see Christ in a text even if He isn’t, than to miss Him where He is.
But as the apostle asked rhetorically, “What saith the Scriptures?” Is there another story other than the “cross story”? Anybody interested in the House on a Rock story?
Matthew 7:24 -“Everyone then who hears these words of mine and does them will be like a wise man who built his house on the rock. 25 And the rain fell, and the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on the rock. 26 And everyone who hears these words of mine and does not do them will be like a foolish man who built his house on the sand. 27 And the rain fell, and the floods came, and the winds blew and beat against that house, and it fell, and great was the fall of it.”
Learn and do. That’s how we have a life built on a rock. It is the very definition of a disciple:
Matthew 19 – Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.”
So, here is my suggestion. When you go to church this Sunday, and other days following that involve sitting under the teachings of your leaders, take a legal pad with you. Draw a line at a downward angle on the bottom labeled, “our sin.” Draw a line at the top with an upward angle, and label it “Christ.” Then draw a line in the middle and label it, “What? Why? And How?” Or, “Not only what Jesus did, but what did He SAY?” Or simply, “Life built on a rock.” If there isn’t a three-dimensional balance—get out of there. You either love your family or you don’t. You will be judged by Christ accordingly.
I was approached by my wife Susan this morning. My son by marriage had approached her asking questions about demonology. Apparently, he had questions concerning some things he had heard about the subject (demonology) in the secular realm. I was astonished; though both of them have been in church for a combined total of 72 years, they didn’t even know the basics regarding this subject. My wife wanted to know the answers to his questions—other than the usual answers: “Jesus” and “gospel.”
And if we don’t know, the world will gladly inform our children accordingly. Knowledge equals authority.
Men, wake up.
paul
Why Deathbed Terror is a Reformed Family Tradition
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“Now we must consider the huge problem with Reformed theology and a tradition of deathbed terror among them—especially the Puritans…The Bible is not flipped by the new birth from death to love. There is only ONE law of condemnation.”
The Bible states that the source of death’s fear is judgment.
1John 4:18 – There is no fear in love, but perfect love casts out fear. For fear has to do with punishment, and whoever fears has not been perfected in love.
Hebrews 10:19 – Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, 20 by the new and living way that he opened for us through the curtain, that is, through his flesh, 21 and since we have a great priest over the house of God, 22 let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. 23 Let us hold fast the confession of our hope without wavering, for he who promised is faithful. 24 And let us consider how to stir up one another to love and good works, 25 not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.
26 For if we go on sinning deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, 27 but a fearful expectation of judgment, and a fury of fire that will consume the adversaries. 28 Anyone who has set aside the law of Moses dies without mercy on the evidence of two or three witnesses. 29 How much worse punishment, do you think, will be deserved by the one who has trampled underfoot the Son of God, and has profaned the blood of the covenant by which he was sanctified, and has outraged the Spirit of grace?
The big contrast here is love and judgment: “And let us consider how to stir up one another to love….” The Christian life is all about love. The Bible is the law of the Spirit that teaches us, counsels us, and instructs us on how to love God and others. Christ died on the cross for one primary purpose: TO END THE LAW. Same law, but until we trust in Christ’s death on the cross, we are “under law” and not “under grace” (Rom 6:14).
Christians do not sin in respect to justification because there is NO law to judge us, and the old us who was formally under the law died with Christ. Our major concern is love, NOT judgment. Christians should totally associate fear of death with being under the law and judgment. Fearing judgment in this life as a consequence for sin is another consideration altogether.
1Corithians 15:56 – The sting of death is sin, and the power of sin is the law. 57 But thanks be to God, who gives us the victory through our Lord Jesus Christ.
Christ ended the law for righteousness on the cross, and where there is no law there is no sin, and where there is no sin, there is NO sting of death, and where there is no law, sin has no power over us.
Now we must consider the huge problem with Reformed theology and a tradition of deathbed terror among them—especially the Puritans. It’s not complicated: the Reformed gospel keeps “Christians” under the law. This is why Calvinism needs to be totally rejected out of hand as an egregious false gospel. The Bible is not flipped by the new birth from death to love. There is only ONE law of condemnation.
The Reformed notion of double imputation keeps people under law with the selfsame need for ambiguous absolution found in the Catholic Church…there is no difference, and lots of fear.
My friends, it’s not about election, Calvinism is a false gospel and the reason is very simple—we are not under law, but under grace.
paul
The Utter Folly and Anti-Gospel of Bible as Story/Narrative: Christian Academia is Making Fools of the Laity
Originally posted February 3, 2013
All of the rage in our day is Bible as redemptive narrative. Yes, the story, or narrative that gives us the “big picture” of God’s redemptive story. This concept is packaged in feel-good truisms like “History is ‘His story.’” The Bible is about a person, Jesus Christ; so, would you make an instruction manual out of a person’s life story? Would you systematize a person’s life story? The idea is to be wowed by who God is personally, and He invites you into His story. “It’s a person—not a precept.”
This is all disingenuous because we are still dealing with hermeneutics. We are still dealing with exegesis verses eisegesis. The question of the day is still epistemology: how we know what we know. For you who want to romanticize our faith—it doesn’t work.
If the Bible is God’s revelation to man, and it is, be sure that he will also reveal how he wants his word to be interpreted. Fact is, the Bible has built-in rules for interpretation throughout. ANY rules of interpretation for a text must be validated by the Bible itself. So, what about Bible as story or narrative? After an exhaustive study on what the Bible would state about this interpretive model, it begs the question: where is it?
On that note, let’s start with a blog named “Istoria Ministries” by Reformed teacher/pastor Wade Burleson. The subtitle reads as follows:
Istoria is a Greek word that can be translated as both story and history. Istoria Ministries, led by Wade and Rachelle Burleson, helps people experience the life transforming power of Jesus Christ so that their story may become part of His story.
Burleson is right, it is a Greek word, but is it in the Greek New Testament? After hours of research, I cannot find it anywhere. In fact, Hebrew or Greek canon words that project the English idea of history, narrative, or story are either extremely scarce or nonexistent. The closest idea is the word “parable” which is a story that helps define truth. It’s a teaching tool. But in every case where a parable is implemented as a teaching method, the Bible plainly introduces it as such beforehand. It doesn’t appear that parables in the Bible are meant to be stories that explain the story.
The Greek word historia came about around 500 BC and means, “Inquiry, knowledge acquired by investigation.” Prior to that, mythology ruled the day. Mythology is “Ideology in narrative form.” The word, “historia” was introduced into the English language as “story” in 1390 AD and had the same meaning as its Greek origin. But prior to that between 180 AD and 553 AD, particularly among European theologians, the concept of mythology as sacred narrative/novel was integrated into the concept of historia for the purposes of interpreting the Bible:
Melitios of Sardis who died in 180AD read the Old Testament as a typology – it is a preparation for the Messiah in a similar way that a sketch or a model is the preparation that an artist, sculpture or architect does before making the reality represented in the preliminary sketch or work. Theodore of Mopsuestia who died in 428AD gives us some sense about how Christians in the 5th Century approached the Scriptures. For though Theodore was condemned for his teachings long after his death by the 5th Ecumenical Council in 553, his methods in interpreting Scriptures were shared by St. John Chrysostom and others in the Antiochian tradition of interpretation.
“In this work (Commentary on the Psalms) it is evident, first, that Theodore is almost entirely concerned with the istoria of the biblical text rather than its theoria. By istoria I mean the narrative meaning of the text, not its literal or historical meaning. On the other hand, theoria refers to the spiritual meaning of the Scripture in Antiochene theological circles. Thus the istoria of any given text may also provide the theoria, since the narrative meaning on occasion can and does supply the spiritual sense.” (Harry Pappas in SACRED TEXT AND INTERPRETATION, Ed. Theodore Stylianopoulos, p 59-60).
Later in history, istoria became a term that referred to story painting or history painting:
History paintings usually depict a moment in a narrative story, rather than a specific and static subject, such as a portrait. The term is derived from the wider senses of the word historia in Latin and Italian, and essentially means “story painting”, rather than the painting of scenes from history in its narrower sense in modern English, for which the term historical painting may be used, especially for 19th century art. Paintings almost always contain a number of figures, often a large number. The genre includes depictions of moments in religious narratives, above all the Life of Christ, as well as narrative scenes from mythology, and also allegorical scenes. These groups were for long the most frequently painted; works such as Michelangelo’s Sistine Chapel ceiling are therefore history paintings, as are most very large paintings before the 19th century. The term covers large paintings in oil on canvas or fresco produced between the Renaissance and the late 19th century, after which the term is generally not used even for the many works that still meet the basic definition.
All in all, istoria is the integration of mythology and history as a way to interpret and communicate truth.
At the very least, to accept istoria in our day, one must assert that a Greek hermeneutic was accepted into an interpretive method grounded in Hebraic roots: this is extremely unlikely. But beyond that, the notion that the Bible should be interpreted in narrative form, even partially, eradicates the significance of the gospel. Throughout Scripture, the Bible is presented as LAW, and this is critical to the gospel. “Law,” “gospel,” “word,” “law and the prophets,” “Scripture,” “holy writ,” etc. are all used interchangeably to refer to the full counsel of God; ie., His full philosophical statement to man including metaphysics, epistemology, ethics, and politics.
The objective law of God is intrinsic to gospel and eternal life. This is because eternal life and death are defined by being under the law or under grace. The linchpin of this is obedience. In an Old Testament passage that Peter alludes to (1Peter1:1, 2 → Exodus 24:7, 8) we read the following:
Then he took the Book of the Covenant and read it in the hearing of the people. And they said, “All that the Lord has spoken we will do, and we will be obedient.” 8 And Moses took the blood and threw it on the people and said, “Behold the blood of the covenant that the Lord has made with you in accordance with all these words.”
Based on a commitment to understand and obey God’s law, they were sprinkled (splattered) with blood. The apostle Paul then explains what the results of that are:
Romans 8:1 – There is therefore now no condemnation for those who are in Christ Jesus. 2 For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death. 3 For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, 4 in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit. 5 For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit. 6 For to set the mind on the flesh is death, but to set the mind on the Spirit is life and peace. 7 For the mind that is set on the flesh is hostile to God, for it does not submit to God’s law; indeed, it cannot. 8 Those who are in the flesh cannot please God.
Throughout the book of Romans, Paul describes two relationships to the law: under the law in regard to those who are hostile to it, but while under it see their need for Christ constantly. They see objectively where they fall short of the law. On the other hand, those who are under grace delight in the law and are able to please God by obeying it.
To take away from this construct by making the Bible a narrative rather than objective law is to drive a stake through the essence of the gospel. To put ourselves into a narrative rather than a seeking to understand God’s word for life application, and to beckon the lost to enter into a narrative rather than to repent and obey the gospel is antithetical to the true gospel.
paul
Paul's Passing Thoughts 
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