Learning the Gospel

Philipp Melanchthon, the peace- loving and consensus-seeking fellow Reformer of Martin Luther, was once asked by friends why he was so devoted to Luther, although the great man could sometimes be rather obstinate, bossy, and rude. Melanchthon, himself being one of the great scholars of the Reformation period, simply and concisely replied: “I have learned the gospel from him.”
Through the in uence of Luther and the Reformation “the gospel” returned to the center of Christian faith at the beginning of the modern era. According to the apostle Paul, it is the message through which “the power of God” works, bringing “salvation to everyone who believes” (Rom. 1:16, NIV).
This de nition provided by the apostle presents ve terms of particu- lar importance:
Gospel
This word means the “good news,” the “joyful message,” the “victory message.” It is the “gospel of God” (Rom. 1:1) because it comes from God and speaks of God. But it is also the “gospel of Christ” (Rom. 15:19), that is, the message of the mission, the sacri ce, and the atoning death of Jesus of Nazareth, the divine Messiah, for the world. Further, it also speaks of His victory over death, His media- tion before God for His people who are still living and struggling in this world, and also of His future return to complete His work. Thus, the gos- pel consoles us that after the present

“salvation in an unsaved world,” Christ will return to “change the whole world.”
The gospel provides the solution to the basic human problem: “For earth’s sin and misery the gospel is the only antidote.”1
Power of God
The gospel has creative power because it is God’s Word. Human words do not hold creative power. They are often only “sound and fury.” But when God speaks the gospel, what He says also happens: everyone who believes receives salvation.
Salvation
Salvation does not occur as a result of philosophical speculation, theorems, or wisdom gleaned from books. The salvation of humanity from their misery of guilt and eet- ingness of life is not produced by human speech, but by divine action

and divine acquittal. It is, what Luther called, the “admirabile com- mercium,”2 the marvelous exchange or substitution.
At the cross “God . . . in Christ” (2 Cor. 5:19) exchanged places with the world. He took over the judgment that should have been executed on the sinner: “The Judge judged in our place.”3 He took our punishment on Himself and gives us His righteous- ness (verse 21); He became weak and gives us His strength (2 Cor. 12:9); He became poor for us and gives us His abundance (2 Cor. 8:9); He exchanged misery for glory, suffering for joy, and “made himself ‘nothing’ (Phil. 2:7) in contrast to His ‘all,’ so that we ‘have all,’ although we ‘have nothing’” (2 Cor. 6:10).4
For All
The gospel’s wonders apply not only to a particular nation, gender or social status but are for all.

Through his Damascus experience the apostle Paul, who would have proudly boasted of his Jewish ances- try and Pharisaic self-righteousness (Phil. 3:4-6), became a friend of the Gentile nations to which so many of his fellow Christians belonged. They were his “joy and crown” (Phil. 4:1). For him, Christ’s suffering and death for all (1 Tim. 2:6) erased all national, social, and gender prejudices (Gal. 3:26-28). The gospel breaks through all barriers and creates a suprana- tional community.
In Christ diverse people with dif- ferent origins and varied education and experience are merged into the “familia Dei,” the family of God: “Christ tears away the wall of parti- tion, the dividing prejudice of nationality, and teaches a love for all the human family.”5 Above all, humans all become “children of God.” Christ unites us not only on the horizontal plane, but also and especially on the vertical: He recon- nects humanity with God by His sal- vi c death. How?
Through Faith in Christ
When Paul speaks of “believing,” he does not refer to surmising or imagining, nor even agreeing to a speci c statement. Believing in the Scriptures—the Old Testament at that time—means to “take rmly hold of, grasp, be faithful.”6 In the New Testament, belief means “trust” and “faithfulness.” We receive salva- tion—forgiveness of sins, acceptance

by God, renewal of life and nal redemption—by trusting Christ’s promise of salvation, holding rmly on to it, and remaining faithful to the end. What saves the “wicked,” or sin- ners, is not their religious achieve- ments (“works”), but their trust in the God who declares them righteous in Christ (Rom. 4:5). Justi cation of sinners, that is, their declaration of being righteous before the mercy seat of God, happens by faith alone, apart from the works of the law (Gal. 2:16).
The church believed that it had preserved this gospel through the centuries, and that it was its faithful interpreter. Many who thought they understood Paul had forgotten the essence of his message. A type of “innocent righteousness of works”7 had taken possession of Christendom and had turned the apostolic preach- ing of grace by faith into a subtle work religion. Under the in uence of synagogue legalism, Greek virtue teachings, and Roman legal thought, sinners’ acquittal by grace was replaced by an indispensable “toil,”8 in which salvation seekers never knew whether they had done enough to be worthy of salvation. There were dissenting voices, but either they were not entirely clear themselves, or they went unheeded.
Then came the glorious rediscovery of the apostolic message by the Reformation of the sixteenth century, when Paul’s word, “The righteous will live by faith” (Rom. 1:17, NIV), again began to shine, and Christendom

once more realize: The only glory of Christians is in Jesus Christ alone.”9 n

God's Word, Our Faith, Foundation

At first glance the small group seemed similar to any other funeral procession: members of the clergy, curious onlookers, and men with grave digging tools. Only one thing was missing—a cof n with the deceased.
Strange and Angry Funeral
As the group entered the graveyard of the parish church of St. Mary in Lutterworth, England, a sense of excitement—and revenge—permeated the air. At last, 43 years after the arch- heretic John Wycliffe was laid in his grave, he would receive his due.
Reaching the gravesite, the men eagerly tore at the ground, digging deeper until at last their picks struck wood. Ripping open the cof n, unsancti ed hands threw Wycliffe’s bones from their resting place and into a blazing re.
Not able to execute him during his life, the Papacy was determined to accomplish its ends following his death. After the bones of John Wycliffe were turned to ashes, the proud prel- ates scooped up his remains and poured them into the nearby River

Swift, hoping to leave no trace of the man or his work.
Why such hate? Why such vitriol? Because John Wycliffe had dared to defy the pope, had dared to preach against the freeloading friars, and worst of all, had dared to translate the Bible from Latin into the English language, providing God’s holy Word to people in their native tongue. Priests, bishops, and the pope himself knew that the light of God’s Word would dispel the darkness that was keeping them and their corrupt system in power.
“But the burning of such a man’s bones could not end his in uence,” wrote theologian and historian George Townsend centuries later. “As John Foxe said in his book of martyrs, ‘though they digged up his body, burnt his bones, and drowned his ashes, yet the Word of God and the truth of his doctrine, with the fruit and success thereof, they could not burn; which yet to this day. . . doth remain.’”1

While Wycliffe escaped the re until after his death, many others who came after were burned at the stake, beheaded, drowned—martyred for their faithfulness to God and His Word.The effort to provide the Bible for people in their own language contin- ued. Two hundred years after the birth of Wycliffe, Martin Luther, the most well known of all the Reformers, pub- lished his German translation of the New Testament in 1522. His complete translation of the Bible was rst pub- lished in 1534 and was warmly wel- comed by the common German-speak- ing people. But the authorities were not pleased: “In vain both ecclesiastical and civil authorities were invoked to crush the heresy. In vain they resorted to imprisonment, torture, re, and sword. Thousands of believers sealed their faith with their blood, and yet the work went on. Persecution served only to extend the truth.”2

While Martin Luther was bringing God’s Word to the common people in Germany, William Tyndale followed in the footsteps of Wycliffe by setting out to provide a new English translation of the Bible. While Wycliffe’s Bible had been translated from the Latin text, Tyndale worked from the original lan- guages of Greek and Hebrew. His work was not welcomed in England, so Tyndale ed to Germany, where in 1525 his New Testament emerged— the rst to be printed, from the origi- nal Greek, in the English language.
Promptly smuggled into England, Tyndale’s translation was welcomed by the people, but hated by the authori- ties. While translating the Old Testa- ment, Tyndale was betrayed in 1535. After suffering in prison for 500 days, Tyndale was martyred—strangled with chains and burned at the stake. Trusted friends completed his work, and Tyn- dale’s complete Bible translation was published several years after his death.

Swift, hoping to leave no trace of the man or his work.
Why such hate? Why such vitriol? Because John Wycliffe had dared to defy the pope, had dared to preach against the freeloading friars, and worst of all, had dared to translate the Bible from Latin into the English language, providing God’s holy Word to people in their native tongue. Priests, bishops, and the pope himself knew that the light of God’s Word would dispel the darkness that was keeping them and their corrupt system in power.
“But the burning of such a man’s bones could not end his in uence,” wrote theologian and historian George Townsend centuries later. “As John Foxe said in his book of martyrs, ‘though they digged up his body, burnt his bones, and drowned his ashes, yet the Word of God and the truth of his doctrine, with the fruit and success thereof, they could not burn; which yet to this day. . . doth remain.’”1
While Wycliffe escaped the re until after his death, many others who came after were burned at the stake, beheaded, drowned—martyred for their faithfulness to God and His Word. 

The Reformers’ Passion
Why did these men go through such pain and suffering, even death, to bring the Word of God to people? Because they longed for people to know God’s truth. Once the public’s eyes were opened to the truth of the Bible, they would see the contradic- tions between what God’s Word said and what the priests taught. The truth would set them free from the grip of fear that the institutional church held.3
Ellen White shared the Reformers’ passion for giving everyone access to the Scriptures. “The Bible was not given only for ministers and learned men,” she wrote. “Every man, woman, and child should read the Scriptures for himself or herself. Do not depend on the minister to read it for you. The Bible is God’s Word to you. The poor man needs it as much as the rich man, the unlearned as much as the learned. And Christ has made this Word so plain that in reading it no one need stumble.”4
Because of the Protestant prin- ciples of accepting the plain reading of the text and allowing the Bible to interpret itself, most of our founda- tional truths—the Sabbath, the state of the dead, the sanctuary and the investigative judgment—were estab- lished by the time the Seventh-day Adventist Church was of cially orga- nized in 1863.
Commenting on this foundational Bible study, Ellen White wrote, “Elder [Hiram] Edson, and others who were keen, noble, and true, were among those who, after the passing of the time in 1844, searched for the truth as for hidden treasure. I met with them, and we studied and prayed earnestly. Often we remained together until late at night, and sometimes through the

entire night, praying for light and studying the Word. Again and again these brethren came together to study the Bible, in order that they might know its meaning, and be prepared to teach it with power.”5
A Critical Eye
Today some disparage the idea of a “plain reading” of the text. To their way of thinking, it is necessary to approach the Bible with a critical eye to under- stand what parts of God’s Word have meaning for us in the twenty- rst cen- tury. Rather than comparing scripture with scripture, they set human wisdom as the arbiter between what is relevant and what is not.
One of the biggest battles we face as Seventh-day Adventists is the battle over the authority of the Bible.
Let’s remember that the Scriptures are our only safeguard as we faithfully follow and promote the historical-bibli- cal method of interpreting Scripture, allowing the Bible to interpret itself, line upon line, and precept upon precept.
Note the following instructions about accepting the Bible as it reads: “God requires more of His followers than many realize. If we would not build our hopes of heaven upon a false foundation we must accept the Bible as it reads and believe that the Lord means what He says.”6
Methods of Bible Study
The Seventh-day Adventist Church has an of cial document on how to study the Bible. Voted by the General Conference Executive Committee at its Annual Council in Rio de Janeiro, Brazil, the document “is addressed to all members of the Seventh-day Adventist Church with the purpose of

providing guidelines on how to study the Bible.” It then explains two differ- ent approaches to Scripture:
The historical-critical method minimizes the need for faith in God and obedience to His command- ments. In addition, because such a method de-emphasizes the divine ele- ment in the Bible as an inspired book (including its resultant unity) and depreciates or misunderstands apoca- lyptic prophecy and the eschatological portions of the Bible, we urge Adven- tist Bible students to avoid relying on the use of the presuppositions and the resultant deductions associated with the historical-critical method.
In contrast with the historical- critical method and presuppositions, we believe it to be helpful to set forth the principles of Bible study that are consistent with the teachings of the Scriptures themselves, that preserve their unity, and are based upon the premise that the Bible is the Word of God. Such an approach will lead us into a satisfying and rewarding expe- rience with God.7
God has given us a mandate from heaven to be defenders of His Word because it has been shown to be true and it changes people’s lives. The world is awash in existential behavior—peo- ple think everything is relative, but it is not! There are absolutes, and they are found in the Word of God and our faithful adherence to His Word.
Make Time for God’s Word
We are living in the Laodicean last- day period when Christianity is often super cial. The devil will try every- thing to distract us from the Bible and the truth. Every possible means will be used: recreation, media, amusements, work, music, disagreements and inter- nal ghting, false teachings, family discord, economic problems—any- thing that will take time away from God’s Word.

But now is the time to make sure to read the Bible each day. God’s Word is vitally important because it brings us face to face with Jesus Christ. It teaches us that salvation is possible only through complete reliance on Him. It tells of His life and death, His resurrec- tion, and His ministry for us in the Most Holy Place of the heavenly sanc- tuary. It reminds us that the Sabbath is Christ’s special seal and covenant with His commandment-keeping people. It con rms our belief and hope in a soon, literal second coming of Christ, our Redeemer. It helps us to know that we serve a God who will never fail and whose church will be triumphant against the attacks of the devil.
Now is the time to develop total faith, con dence, and trust in the Word of God. We know that a time is coming when we will not be able to trust our senses, that an “almost overmastering delusion”8 and deception so alluring

will be presented that “if possible, even the elect” will be deceived (Matt. 24:25).
Now Is the Time
A storm is coming. Now is the time to build upon the rm foundation of God’s Word. Jesus Himself tells us how to be ready: “Therefore whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on the rock: and the rain descended, the oods came, and the winds blew and beat on that house; and it did not fall, for it was founded on the rock” (Matt. 7:24, 25).
Our faith and beliefs must be built upon the timeless Word of God. The Bible, which has been faithfully pre- served and sealed with the blood of martyrs, transcends time and culture. It is God’s living Word, and through the guidance of the Holy Spirit, we can nd the answers that are so des- perately needed now.  

The One Hundred Forty-Four Thousand

I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. Revelation 14:1. – {Mar 328.1}

Upon the crystal sea before the throne, that sea of glass as it were mingled with fire—so resplendent is it with the glory of God—are gathered the company that have “gotten the victory over the beast, and over his image, and over his mark, and over the number of his name.” With the Lamb upon Mount Zion, “having the harps of God,” they stand, the hundred and forty and four thousand that were redeemed from among men; and there is heard, as the sound of many waters, and as the sound of a great thunder, “the voice of harpers harping with their harps.” And they sing “a new song” before the throne, a song which no man can learn save the hundred and forty and four thousand. It is the song of Moses and the Lamb—a song of deliverance. – {Mar 328.2}

None but the hundred and forty-four thousand can learn that song; for it is the song of their experience—an experience such as no other company have ever had. “These are they which follow the Lamb whithersoever he goeth.” These, having been translated from the earth, from among the living, are counted as “the firstfruits unto God and to the Lamb.” Revelation 15:2, 3; 14:1-5. “These are they which came out of great tribulation;” they have passed through the time of trouble such as never was since there was a nation; they have endured the anguish of the time of Jacob’s trouble; they have stood without an intercessor through the final outpouring of God’s judgments. But they have been delivered, for they have “washed their robes, and made them white in the blood of the Lamb.” “In their mouth was found no guile: for they are without fault” before God. “Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them.” – {Mar 328.3}

They have seen the earth wasted with famine and pestilence, the sun having power to scorch men with great heat, and they themselves have endured suffering, hunger, and thirst. But “they shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat.” Revelation 7:14-16. – {Mar 328.4}

Pure choices: Sex on the side

In today's show the panel discuss the various aspects of sex on the side their effects and what the bible has to say about. Below is a short extract from the show. 

What is sexting? 
Someone wanna define that for us? 
What is it? 

I mean, sexting from what I understand is, I guess, taking pictures of yourself, I guess, with your camera phone and your cell phone or something like that, and sending it to people who you're interested or them sending pictures back so it's kind of like a visual stimulation. 
I think, essentially it's sexual intimacy through media. 
Yeah. So... They're actually being there in the part. 
Yeah, exactly, so that can be in a lot of different ways, for instance, you'll be taking a picture, it could be, you know, Skype it can be, you know, lots of different things but essentially it's sexual intimacy through media, exposing myself or allowing myself to be sexually viewed by you or intimately viewed by somebody who is not maybe not necessarily present or I mean, people would be in the same room and sext. So, you know, what I mean? 
It's just another form of intimacy through media. 
So why... I mean, go ahead. No, I was gonna say in the media, the media supports it like there's a numerous amount of songs out there that support, you know, sexual, you know, talking, having phone sex, you know, or sending pictures and things like that. 
And it's not looked at as anything bad, it's looked at as, you know, it's safe because we're not really doing it, you know, we're just, yeah, and that's not true at all. Or even that sexting is a way to enhance your relationships. Or if you're in a long distance relationship, you can sext and that's not sex, so it's okay. So, you know, it's kind of pushed in that way. So, "Is that something that people may use to say, okay, I'm not really having sex but, you know, this is something in place of it. 
You know, so it's okay?" 
In order for you to have, in order for you, 'cause at most of the time this is, can I say this? 
Most of the time, when you do that, you're in some kind of way masturbating, or you're making yourself mentally have an orgasm and is that sin? 
Like does God look at that and say, "Oh, that's okay." 
You know, or is he looking at that and saying, whatever if you think it in your mind it's fornication to you, it's sin for you. That's what my Bible says. So you can't think that, oh, I'm not touching the person but I'm having an orgasm by this person or with the thought of this person with this visual picture of this person but I'm not sinning, there's we make up, man makes up all these technological, you know, advances and we think oh, we can use that in place of what God really wanted to happen and that's not okay. Yeah, so this would be also another form of fornication? You know what I saw, there's actually a new thing 
where if I'm in a long distance relationship with you, it's like I can buy lingerie that has touch sensors on the lingerie and so while you wear you're at, we can exchange, and I can touch, it's like a keypad, and I can sexually stimulate you from wherever I am, even that's crazy. 
And so... Someone don't need to hear that. Right, so the world is coming up with ways for people to be intimate outside of the natural way that God has created it to be. And if we don't guard ourselves, if we're not cautious and aware of the things that easily be set us, 
cause that's what sex on the side is, it's the pet sin. The sin you keep in your back pocket because you know it's gonna be work to let go of or you know that if you have to get out of that relationship to keep from having sex, people will look at you funny or, you know, you just don't want to have to tackle that. 
And that's what it is. Yeah, wow. 
I mean, what you described there it sounds, 
I mean, like a lot of addiction, a lot of obsession going on. So, I mean, why is it so popular, I mean, you know, I wanna talk to Kyle here, you know, and even Dajanae 
being on the university campus right now. I know this thing is becoming, talk to us a little bit about maybe how it is on the campus maybe and maybe why it's popular, you know, why is it such a big craze right now. The popularity would be because we want what we want now. And so instead of... 
Not even that, you should, 
fornication shouldn't be done, period.Yeah. But because things, because of technology in the way we want instant thing this way and that way, it's a selfish thing. It comes down to "I want what I want. And if I can't have it this way, then I'll find a way to get it that way." So I think that's why it's popular. Yeah, yeah. 
It's a sense of pre-exposure, a lot of us especially as, you know, time, time increases or whatever have you, we are pre-exposed, children are pre-exposed to sexual relations and images and things like that. So when you get to a certain age, it's like... It's normal. You know, even though we're told, you know, in church one thing. Sometimes in the homes we're not being told the same thing. Or let's say we are, like we said, the conversation is so taboo. Not so many people, not so many parents speak to their children about sex so they come to college and they're gonna experience for themselves. Or let's say they have spoken to them about sex, but not in the proper way like, it's bad, don't do it. And then you go to college and other people are doing it, "Well, let me experience" and this is the time that you find yourself. And there's a lot of encouragement through media, through peer pressure to live your life to the fullest and, you know, "Yolo" l and do what you can now because, you know, you don't want to get old and can't, you know, perform or whatever. And it's foolishness. It's absolute foolishness. And there's the sense of we all are emotional relational beings. We want to be close to someone, we want that. 
But there's, you, the mindset what... I used to work in the dorm, in the freshman dorm, and one thing that I would tell my girls is that you have to trust God that He'll take care of you, and you do not need to be in a relationship with anybody if that's not what God is calling you to do. Because it will mess up the thing that God is preparing you for, God is preparing a young man somewhere and He is preparing you right now. And if you bond with someone that you're not supposed to, when you finally do get your blessing, when you finally do walk into a promise land or what have you, you won't be able to enjoy what's in that land because you've already picked at it, and messed it up, and tore stuff apart from it. So you won't be able to enjoy, so wait be patient. Yeah, yeah, you know, that's which, I mean, there's so many forms of sex, you know, that's not, you know, not just talking about having just intercourse. You can do the media, I mean, through various mediums and what not, you know, so there's so many things that we have to be careful and watch out for as young people are trying to, you know, survive right now, trying to, you know, avoid this stuff, fornication that the devil is really trying to use to really bring us down. So and we're about, our times about up, and I just wanna read this text here in I Thessalonians 4:3-5. It says, "It is God's will that you should be sanctified, that you should avoid sexual immorality, that each of you should learn to control his own body in a way that is holy and honorable, not in passionate lust like the Heathen, who do not know God." 
And so we wanna hold ourselves to high standards. 
We wanna make sure that we understand, that we are children of the King, that we have a duty to uphold our standards and our morals to a high standard, and that God is wanting us to honor Him and even in our bodies. So that's it, remember to make Pure Choices. 

A Devoted Father

Some of the most devoted fathers are found in the animal kingdom. For instance, giant South African bullfrogs are so protective of their young they've been known to attack lions and elephants while defending their tadpoles. Emperor penguins are another great example of paternal sacrifice. After leaving the sea, couples walk and skid for miles across the desolate waste of Antarctica. Then they stop on a frozen plane and the female lays one egg onto the male's feet. He quickly covers it with the folds his fat, feathery fur and keeps it warm.

The mother helps briefly, but soon she leaves him to feed in the ocean while the father cares for the egg alone. This will be done in the middle of winter near the South Pole with its perpetual, darkness and bitter cold and fierce windstorms. For 64 days he stands there living on his body blubber and eating nothing, while temperatures might reach 65 degrees below zero.

The male penguins huddle in clusters of about 100 for protection from the frigid wind. They incubate and hatch the eggs on their feet. Like the catfish, he can't eat for the entire duration of his care for the eggs.

You know friends, the Bible says, "As a father pities his children, so the LORD pities those who fear Him."

You know, the Bible tells us that God is our Father in heaven. When Jesus said, "In this manner ye should pray," Matthew chapter 6, "Our Father...." He drew from one of the most tender, earthly relationships that we can identify with to give us some idea of how much God loves us.

The Bible tells us God so loved the world He gave His Son. And we think of the story when Abraham went up the mountain with his son, Isaac, and was willing to offer his son because of his love for God. You think how much, God, our Father, must love us; and yet, in the world, and it's also true sometimes in the church, there is division in the families where God wants there to be unity.

Surprises When We Get to Heaven

The Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart. 1 Samuel 16:7. – {Mar 320.1}

Often we regard as hopeless subjects the very ones whom Christ is drawing to Himself.... Many will be in heaven who their neighbors supposed would never enter there. Man judges from appearance, but God judges the heart. – {Mar 320.2}

Some among the redeemed will have laid hold of Christ in the last hours of life, and in heaven instruction will be given to these, who, when they died, did not understand perfectly the plan of salvation. – {Mar 320.3}

To Jesus in His agony on the cross there came one gleam of comfort. It was the prayer of the penitent thief.... In Jesus, bruised, mocked, and hanging upon the cross, he sees the Lamb of God, that taketh away the sin of the world. Hope is mingled with anguish in his voice as the helpless, dying soul casts himself upon a dying Saviour. “Lord, remember me,” he cries, “when thou comest into thy kingdom.” Quickly the answer came.... Verily I say unto thee today, Thou shalt be with Me in paradise. – {Mar 320.4}

Such faith may be represented by the eleventh hour laborers who receive as much reward as do those who have labored for many hours. The thief asked in faith, in penitence, in contrition. He asked in earnestness, as if he fully realized that Jesus could save him if He would. – {Mar 320.5}

Those whom Christ commends in the judgment may have known little of theology, but they have cherished His principles.... Among the heathen are those who worship God ignorantly, those to whom the light is never brought by human instrumentality, yet they will not perish. Though ignorant of the written law of God, they have heard His voice speaking to them in nature, and have done the things that the law required. Their works are evidence that the Holy Spirit has touched their hearts, and they are recognized as the children of God. – {Mar 320.6}

How surprised and gladdened will be the lowly among the nations, and among the heathen, to hear from the lips of the Saviour, “Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me”! How glad will be the heart of Infinite Love as His followers look up with surprise and joy at His words of approval! – {Mar 320.7}

500 Years Reformation

Don't miss this informative program about the Protestant Reformation and earth’s final crisis.