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“It’s all Adam’s fault!” OK. Then you have just condemned yourself to a Christless eternity! Reflect carefully on the statement just made. In an earlier volume on the doctrine of original sin: Condemned Already, we noted, that if Adam is to be blamed for our condemnation, then we have to address the reason for his condemnation. Adam was innocent until he sinned in regard to the prohibition of the Tree of Life. At that point he “died”. Spiritually he was cut-off and alienated from God and out of fellowship, and God immediately announced His already-prepared plan of rescue. The Son of the descendant of the woman (Eve)—the Lord Jesus Christ—would bruise the serpent’s head (the serpent who was the vehicle for Adam’s sin and fall through the temptation orchestrated by Satan): 15 And I will put enmity between you and the woman, and between your offspring and hers; he will crush your head, and you will strike his heel.” Genesis 3:15. The situation for Adam is clear enough. He was innocent, and then became a sinner, by sinning. We can easily identify the CAUSATIVE sin that was responsible for his demise—his default in regard to the Tree of Life. But if Adam’s sin is the CAUSATIVE sin that constitutes me a sinner—and that is the majority view—then I am condemned to a Christless eternity, all because of Adam’s sin. Supposedly in solidarity with the human race, every man woman and child of all time is condemned—not on his own account—but because of Alien Guilt inherited from Adam. Adam’s sin is thus my sin. The tragedy is, if Adam’s sin IS CAUSATIVE for me (but I don’t believe that it is) and for my condemnation (Condemned Already), then the only way that I can reverse that situation is to address the CAUSATIVE sin. But it is not my sin! And I can’t repent of another person’s sin. I can’t repent of Adam’s sin. I can’t address the foundational issue. So I can’t address the cause of my condemnation, and therefore I can’t be saved! The seriousness of this situation seems to escape most theologians. Why? This is serious. This critical issue was the basis of that first volume, and was the central issue that was addressed, demonstrating that we are each personally CULPABLE and responsible to God for our sin—the CAUSATIVE sin that constituted EACH of us as a sinner. And hence we are condemned JUSTLY and PERSONALLY. All people of all time are individually responsible for their own sin and hence of their condemnation. That being the case, they can—indeed MUST—repent of their own sin in order to be saved. Thus God is just in His demands and fair in his expectations based upon the finished work of Christ. As far as the Christian is concerned, “The Old Man died, never to rise again”. The Old Man is dead! And yet I repeatedly hear people excusing themselves for their sin, because, “The Old Man affected me and compelled me”. Or more commonly, they use the term “the sin nature”. “I was influenced by my sin nature/old nature”. See extra discussion on the Natures in Chapter 2. It’s not my fault!! • As a non-Christian, we could blame Adam for making me a sinner. • Now as a Christian, who do I blame for my daily sins? We just don’t want to accept responsibility for our actions. The first volume addressed our culpability for our CAUSATIVE sin. The sin that constituted me a sinner in the first place. This volume addresses our culpability for our sin as a Christian. We need to start our search here at precisely this point, a careful exegesis of the biblical teaching concerning the Old Man.
There are people who are afraid of dying. But there's a man who isn't afraid to die, as long as there's someone around to know he's dead. Read on and find out how this man died.
Ray Bradbury, the undisputed Dean of American storytelling, dips his accomplished pen into the cryptic inkwell of noir and creates a stylish and slightly fantastical tale of mayhem and murder set among the shadows and the murky canals of Venice, California, in the early 1950s. Toiling away amid the looming palm trees and decaying bungalows, a struggling young writer (who bears a resemblance to the author) spins fantastic stories from his fertile imagination upon his clacking typewriter. Trying not to miss his girlfriend (away studying in Mexico), the nameless writer steadily crafts his literary effort--until strange things begin happening around him. Starting with a series of peculiar phone calls, the writer then finds clumps of seaweed on his doorstep. But as the incidents escalate, his friends fall victim to a series of mysterious "accidents"--some of them fatal. Aided by Elmo Crumley, a savvy, street-smart detective, and a reclusive actress of yesteryear with an intense hunger for life, the wordsmith sets out to find the connection between the bizarre events, and in doing so, uncovers the truth about his own creative abilities.
Death and Wren Bid on Answers to the Mysteries of Love and War When former army medic Tony Dozier is accused of killing a member of the hate group that disrupted his wife's funeral, the prosecution charges premeditated murder and the defense claims temporary insanity. Former marine Death Bogart and auctioneer Wren Morgan think there's more to the story. They're both led to the long-abandoned Hadleigh House, where Wren begins preparing the contents for auction but ends up appraising the story behind an antique sketchbook. As Wren uncovers the century-old tale of a World War I soldier and his angel, Death finds a set of truths that will change...or end...their lives. Praise: "Charming"—Publishers Weekly "Well-drawn characters, multiple plot lines, surprising plot twists."—Booklist "Ross' sleuthing pair again faces a present-day murder steeped in historical detail."—Kirkus Reviews
Robert Desjarlais's graceful ethnography explores the life histories of two Yolmo elders, focusing on how particular sensory orientations and modalities have contributed to the making and the telling of their lives. These two are a woman in her late eighties known as Kisang Omu and a Buddhist priest in his mid-eighties known as Ghang Lama, members of an ethnically Tibetan Buddhist people whose ancestors have lived for three centuries or so along the upper ridges of the Yolmo Valley in north central Nepal. It was clear through their many conversations that both individuals perceived themselves as nearing death, and both were quite willing to share their thoughts about death and dying. The difference between the two was remarkable, however, in that Ghang Lama's life had been dominated by motifs of vision, whereas Kisang Omu's accounts of her life largely involved a "theatre of voices." Desjarlais offers a fresh and readable inquiry into how people's ways of sensing the world contribute to how they live and how they recollect their lives.
A careful, methodical young data analyst for a California insurance company, John Walker knows when people will marry, at what age they will most likely have children, and when they will die. All signs point to a long successful career—until Max Stillman, a gruff security consultant, appears without warning at the office. It seems a colleague with whom Walker once had an affair has disappeared after paying a very large death benefit to an impostor. Stillman wants to find and convict her; Walker is convinced the woman is innocent. Now Walker teams up with Stillman on an urgent north-by-northeast race—relentlessly leading to a pay-off that just might shock the life out of him. . . .