So then, Christian, hold fast to the hope that can be found in darkness, and use literature as a tool to drive you nearer to the hope of Christ—knowing that he encapsulates every archetype of literature.
We want for our corporate gatherings to, in a way, be a microcosm of the Christian life.
At Emmaus, we don’t want to do anything absent-mindedly; we want to have an explicitly biblical/gospel-drenched reason for everything that we do.
He is a gracious God who provides what he requires (a means), and he is a holy God who cares about how he is worshiped.
We can’t consider this doctrine of preservation/perseverance without handling those difficult passages that seem to indicate genuine Christians falling away into eternal destruction.
A sovereign God–one who controls whatsoever comes to pass–who means to save a people for himself, will save a people for himself.
This doctrine identifies the essence of God’s sovereignty as it relates to the individual salvation of sinners. It refers to the sovereign work of God to effectively call individuals to himself by the power of his Holy Spirit.
When we speak of the atonement, we are talking about that event in time, whereby Jesus shed his blood on the cross to decisively pay for sins. This idea of atonement is rooted all the way back in the early days of Israel.
This is the doctrine that deals with God’s role in determining who will be saved. It figures that a theology that is unembarrassed to insist that God freely ordains whatever comes to pass will not be nervous to include the salvation of sinners in that “whatever.”
And so we arrive at the first petal of this glorious TULIP; Total Depravity. In theory, this might be the point of Calvinism that is the most broadly accepted. It essentially says that all of mankind is full of sin, and in desperate need of salvation.