Dr Paul Allen

Does God plan everything ahead of time? If so, does that mean humans lack free will, that we are like robots? Such topics lead to questions about salvation: Does God save only those he’s chosen in advance? And, if so, how is that fair? These are the kind of questions that pop up whenever we broach the doctrine of predestination. These questions are not just extra-biblical speculation. Christians mainly talk about the doctrine of predestination because they’ve encountered it in the Bible. The doctrine of predestination derives from several biblical passages, including Romans 8:28–30 Romans 9:9–23 and Ephesians 1:11Open in Logos Bible Software (if available): “In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will.”1 To answer our questions correctly, we must first understand some key terms. The different categories used to explain predestination and its related topics, as well as how other

"SDG" at the end of a G. F. Handel manuscript (Photo credit: Wikipedia ) Soli Deo gloria is the motto that grew out of the Protestant Reformation and was used on every composition by Johann Sebastian Bach . He affixed the initials SDG at the bottom of each manuscript to communicate the idea that it is God and God alone who is to receive the glory for the wonders of His work of creation and of redemption. At the heart of the sixteenth-century controversy over salvation was the issue of grace. It was not a question of man's need for grace. It was a question as to the extent of that need. The church had already condemned Pelagius, who had taught that grace facilitates salvation but is not absolutely necessary for it. Semi-Pelagianism since that time has always taught that without grace there is no salvation. But the grace that is considered in all semi-Pelagian and Arminian theories of salvation is not an efficacious grace . It is a grace that makes salvation po

One of the most encouraging developments in evangelicalism over the past several decades has been the remarkable resurgence of reformed theology. This rediscovery of the doctrines of grace has not only captured the Bible ’s emphasis on the sovereignty of God in salvation but also strengthened the unity of the church around the centrality of the gospel. In the area of eschatology, however, I have noticed two concerning trends among those who have joined this reformation. The first involves what I call eschatological agnosticism. To be sure, eschatology is one of the most difficult theological issues to understand, especially when it comes to the finer details. But some Christians, although diligent students of Scripture in every other area, avoid the topic altogether and appear content to place themselves in the category of undecided. Some even seem proud of their agnosticism, as if ignorance about the meaning of biblical prophecy is evidence of a commitment to more significan

Would you recognize antinomian theology if you heard it? How about if you preached it? Almost anyone who moves in Reformed Christian circles, whether traditional or young and restless, knows that antinomianism is supposed to be a bad thing. Yet judging by the little attention paid to it, many don’t seem to view it as a major threat. I suspect that most of us would consider legalism a much weightier accusation than antinomianism. Indeed, we might even wear the charge of antinomianism as a badge of honor. After all, didn’t people hurl this same accusation at the apostle Paul ( Rom. 3:8 ; 6:1 )? It seems that for many contemporary pastors, antinomianism is like smallpox: extremely dangerous, but thankfully rare in our day. After all, how many people really teach that Christians don’t have to obey Jesus? In his book  Antinomianism : Reformed Theology’s Unwelcome Guest ? , Mark Jones seeks to persuade you that antinomianism is more prevalent than you think. As Reformed theology’s