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		<title>WWU Good Word Broadcasts</title>
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		<copyright>&#x2117; &amp; &#xA9; Walla Walla University Theology. 2011</copyright>
		<itunes:subtitle>Exploring the SDA Bible Study Guide</itunes:subtitle>
		<itunes:author>Walla Walla University Theology Office</itunes:author>
		<itunes:summary>Good Word is an invitation. An invitation to explore biblical and theological topics presented in regularly published Bible Study guides. The Bible awaits our continued study and investigation; Good Word provides one way to approach it.</itunes:summary>
		<description>Good Word is an invitation. An invitation to explore biblical and theological topics presented in regularly published Bible Study guides. The Bible awaits our continued study and investigation; Good Word provides one way to approach it.</description>
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			<itunes:name>WWU Good Word</itunes:name>
			<itunes:email>goodword@wallawalla.edu</itunes:email>
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			<title>WWU Good Word Broadcasts</title>
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			<title>Lord of the Sabbath</title>
			<author>goodword@wallawalla.edu (Good Word)</author>
			<itunes:subtitle>A Good Word Broadcast</itunes:subtitle>
			<link>http://www.wallawalla.edu/academics/departments/theology/goodword/show_lesson.php?qid=53&amp;lid=257</link>
			<description><![CDATA[ Leading Question: How can Jesus help us see how an Old Testament Sabbath that was precious to Him, can also be precious to us today?

Let's consider important questions about the Sabbath from three perspectives, 1) that of the Old Testament; 2) that of Jesus' practice and teaching; 3) that of the needs of a modern era.

1. Old Testament passages: 

Creation: Genesis 2:2-3 and Exod 20:8-11: A day that God blessed and made holy as a symbol of his creative power

    Redemption: Deut. 5:12-15: A day that God gave his people as a symbol of redemption.

Service: Isaiah 58: The "fast" that is pleasing to God is one that meets the needs of others. When kept in the right way, the Sabbath is a delight.

2. New Testament passages:

Healing. The New Testament presses the question of how to keep the Sabbath, but never quarrels over the fact of the Sabbath. And here Jesus' teachings and actions are a remarkable echo of Isaiah 58, the "fast" that loosens the bonds and lets the oppressed go free. The Gospels record five healing miracles that Jesus deliberately performed on the Sabbath: The withered hand: Matt.12:9-14//Mark 3:1-6//Luke 6:6-11; the stooped back: Luke 13:10-17; dropsy: Luke 14:1-6; the paralytic at the pool: John 5; the man born blind: John 9.  See John Brunt, A Day for Healing (Review and Herald, 1981). We have much to learn from that cluster of miracles.

Breaking the law to keep the Sabbath. Matthew 12:1-7 focuses on the issue of human need over against divinely-sanctioned laws. 

Lord of the Sabbath. Mark 2:27-28 adds a striking comment to the harvest incident also recorded in Matthew 12. Matthew says that the "Son of Man" is Lord of the Sabbath. Mark adds, "the Sabbath was made for humankind." But tantalizing question is raised by the fact that the Aramaic original translated into Greek and then into English as "son of man" (bar nasha) is the generic word for human being. Could the passage be translated to say that the human is lord of the Sabbath?  When humans are truly right with God, can they actually be seen as "lord" of the Sabbath?


3. The Sabbath Today: God's people need to face several important questions about the Sabbath.  Three, in particular, are most important:

A. Sabbath as test or gift? Because of the importance of the Sabbath in Adventist eschatology, it has often been presented as a test.  Can something that is a test ever be experienced as a gift?

B. Loss of a tribal community.  In the Old Testament and also in Jesus day, the Sabbath was a community-wide event. Now it is a matter for individual commitment.  All around us are people who do not keep the Sabbath. What does that mean for those who still value the Sabbath?

C. Sacred time has disappeared from our culture.  Adventist Sabbath keeping has always taken its cue from Sunday keepers. Now that sacred time has virtually disappeared from western culture, Adventists need explore ways in which Sabbath can become a meaningful day in our experience. We have spent much of our history arguing which day. Now we must turn to questions of how and why.
  ]]></description>
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			<pubDate>Sun, 12 Feb 2012 00:00:00 PST</pubDate>
			<itunes:duration>14:04</itunes:duration>
			<itunes:keywords>sabbath,  , day, testament, god, old, luke, healing, mark, test, people, matthew</itunes:keywords>
			<itunes:explicit>no</itunes:explicit>
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				<item>
			<title>God the Lawgiver</title>
			<author>goodword@wallawalla.edu (Good Word)</author>
			<itunes:subtitle>A Good Word Broadcast</itunes:subtitle>
			<link>http://www.wallawalla.edu/academics/departments/theology/goodword/show_lesson.php?qid=53&amp;lid=256</link>
			<description><![CDATA[ Leading Question: Does God's law condemn the sinner, or guide the sinner to a richer life?


1. Terrifying Lawgiver and Gracious Lawgiver: The following passages help us explore the tension between a holy God from whom we are likely to flee in terror and gracious God before whom we bow in gratitude. How do we get the balance?


    A. Terror:  Exodus 19:9 - 20:21 and Deut. 5:22-33:  Bone-shaking terror at Sinai.


B. Gratitude at Sinai:  Deut. 4: 5-8: Moses expected the people to be really excited about the good news of a God who has shown them how to live. Given the hostile attitudes toward "law" in modern experience, how does one explain the buoyant praise of law in Ps 119?


2. Invisible Law: Jer. 31:31-34: The evangelical tendency to oppose law and grace in the sense of condemnation and acceptance can obscure the fact that the "new" covenant is actually an Old Testament covenant intended for the people of Israel in Jeremiah's day. "New" should probably be translated as "renewed" covenant. But the most striking feature of Jeremiah's new covenant is the fact that law is internalized to the point where the believer becomes quite oblivious to its presence.  In short, when the law is written on the heart, we are no longer conscious of its presence in our lives.  Responding to the law becomes automatic, like swimming or walking or riding a bicycle.  Note Ellen White's comment about the original status of law in a perfect world:


But in heaven, service is not rendered in the spirit of legality. When Satan rebelled against the law of Jehovah, the thought that there was a law came to the angels almost as an awakening to something unthought of. In their ministry the angels are not as servants, but as sons. There is perfect unity between them and their Creator. Obedience is to them no drudgery. Love for God makes their service a joy. So in every soul wherein Christ, the hope of glory, dwells, His words are re-echoed, "I delight to do Thy will, O My God: yea, Thy law is within My heart." Psalm 40:8. - Mount of Blessings, 109


3. Obedience Without the Law?  Rom 8:1-16 and Gal 3:23-25; 5:13-26.  Paul reveals a fair bit of ambivalence about law. But on several occasions he suggests that the condemning power of the law is not part of the believer's life. "If you are led by the Spirit," he declares, "you are not subject to the law" (Gal. 5:18). Yet the "works of the flesh" which immediately follow that verse indicate that the normative role of law is still very much alive. What, then is the proper attitude toward law.


4. Big Stick or Big Heart?  Two contrasting seat belt signs illustrate two very different approaches to law: "Buckle up, we love you" and "Click it or ticket"!  Why is the former one so ineffective?  Somehow, only the prospect of a fine motivates some drivers to take potentially life-saving actions seriously.  Is this the same choice that Paul gives in 1 Cor. 4:21: "Stick or love in the spirit of gentleness"?  Does 1 Tim. 1:8-11 shed any light on the need for law, both divine and human? "Law is laid down not for the innocent but for the lawless and disobedient" (1 Tim. 1:9).


5. Adapting the law to human needs. The looming image of a holy Lawgiver makes it more difficult for believers to admit to themselves the fact that some God-given laws no longer apply. This quotation from Ellen White suggests the progressive adaptation of the principles of law to the needs of fallen humanity.  


If man had kept the law of God, as given to Adam after his fall, preserved by Noah, and observed by Abraham, there would have been no necessity for the ordinance of circumcision. And if the descendants of Abraham had kept the covenant, of which circumcisio ]]></description>
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			<pubDate>Sun, 05 Feb 2012 00:00:00 PST</pubDate>
			<itunes:duration>14:06</itunes:duration>
			<itunes:keywords>law,  , god, covenant, lawgiver, life, people, given, laws, sinai, love, different</itunes:keywords>
			<itunes:explicit>no</itunes:explicit>
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				<item>
			<title>The Holiness of God</title>
			<author>goodword@wallawalla.edu (Good Word)</author>
			<itunes:subtitle>A Good Word Broadcast</itunes:subtitle>
			<link>http://www.wallawalla.edu/academics/departments/theology/goodword/show_lesson.php?qid=53&amp;lid=255</link>
			<description><![CDATA[ Leading Question: To what extent is "holy" a user-friendly word, either to describe God or our fellow human beings?

In an insightful comment describing matched but contrasting pairs of human traits, the British classicist, Richard Livingstone (1880-1960), makes the following observation

Any attempt to train character is dangerous and must be undertaken with full perception of its danger.  Many notes must be harmonized if the full music of the human instrument is to sound:  gentleness and courage, boldness and prudence, inquisitiveness and reverence, tolerance and firmness, confidence and humility, stability and freedom.  It is a difficult and risky attempt to make a man, and it is tempting to turn aside from the task.  But we have only to look round to see the disastrous results of declining it, as, for the most part, we have hitherto done. Richard Livingstone, Atlantic Monthly, 1946.07 and 1996.07

1. For this lesson, the crucial pair is "inquisitiveness and reverence."  To what extent is it clear whether one is to approach God with "inquisitiveness" or "reverence?"
1. Stories of fatal danger. Some famous biblical stories illustrate God's destructive holiness: Mt. Sinai (Exod. 10); Uzzah and the ark (2 Sam. 6); Elisha and the two she-bears that mauled the 42 boy (2 Kings 2).
2. Stories of non-fatal danger. Other stories reveal that those who came in close contact with divine holiness were surprised that they survived: Hagar (Gen. 16:13); Jacob (Gen. 32:30); Israel's leaders on Mt. Sinai (Exod. 24:11); Israel at Sinai (Deut. 5:22-33). The last passage bristles with tensions, for it reveals that the people knew they had survived a close call, but didn't want to risk it again. They also believed Moses could handle God's presence even if they couldn't. Before he returned to Egypt, Moses had experienced God's presence in a mark way at the burning bush. He was commanded to remove his shoes because the ground was holy (Exoc. 3:1-6). Is taking off one's shoes still an effective response to divine holiness today? 

Question: How is the balance in our day between fear and acceptance when we come into God's presence?  Are we too casual or too fearful, or both? Will different temperament types respond differently to the threat/promise of God's presence?

2. God's holiness as a cleansing agent: Isaiah 6. Is it possible in our day to experience the exhilarating sense of empowerment and cleansing that Isaiah felt when he had been touched by the fiery coal at the hand of an angel?

3. New Testament ambivalence: 1 John 1:1-4 and Luke 6:1-8.  Peter was driven from the presence of Jesus by an overwhelming sense of holiness in his presence. Yet 1 John 1:1-4 celebrates the fact that being in Jesus' presence allowed us to be in God's presence. The hands-on contact with deity was a special gift of God to be celebrated.  How is that tension lived out in our day?

4. Adoration and Inquisitiveness: No easy answer.  Given the wide variety of examples in Scripture, how can we address the diverse aspects of holiness in our day?

5. Holiness as something to be coveted?  Generally the word "holy" is not a generally attractive word in our culture. Even in Jesus' day, the idea of holiness implied separation - like the priest and Levite who did not wish to contaminate themselves with the man who had been beaten and robbed on the Jericho road.  Only the "unholy" Samaritan came to the stricken man's aid (see Luke 10:25-37). Jesus in the Sermon on the Mount warned about attempting to show off our piety (Matt.6:1-6). Yet in the same Sermon, Jesus said that we should be like a light and like a city built on a hill - highly visible, in other words.  How does one put those two together?

6. The path to human holiness. Gi ]]></description>
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			<pubDate>Sun, 29 Jan 2012 00:00:00 PST</pubDate>
			<itunes:duration>14:00</itunes:duration>
			<itunes:keywords> , holiness, presence, god's, day, -, human, god, stories, sermon, jesus, sinai</itunes:keywords>
			<itunes:explicit>no</itunes:explicit>
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				<item>
			<title>The God of Grace and Judgment</title>
			<author>goodword@wallawalla.edu (Good Word)</author>
			<itunes:subtitle>A Good Word Broadcast</itunes:subtitle>
			<link>http://www.wallawalla.edu/academics/departments/theology/goodword/show_lesson.php?qid=53&amp;lid=254</link>
			<description><![CDATA[ Leading Question: How is it possible for a person to rejoice at the thought that God is coming to judge the earth?

In our culture, the prospect of judgment can be looked at from at least three perspectives: from that of an abused plaintiff, from that of an accused culprit, or from that of a witness who is testifying on behalf of a trusted friend. Which of these is most likely to be our perspective when we think of God's judgment?

1. Abused Plaintiff. How might each of these passages shed light on the idea of judgment as an act of God on behalf of the abused?
A. The Flood. Gen. 6:11 indicates that the earth was filled "violence." Could the flood be seen as a means of protecting the innocent?
B. Destruction of Sodom. In his conversation with Abraham over the fate of Sodom, God said that the "outcry" against Sodom and Gomorrah was "great" (Gen. 18:20).  In Genesis 19 it is clear that even adult males were not safe in the city. Yet Abraham was concerned about the possible death of the innocent, so challenged God with this question: "Shall not the judge of all the earth do what is just?" (Gen. 18.25).
C. Judges.  In western culture "judge" implies judicial distance. But in Scripture, the OT book of Judges portrays the judge as someone who was delivering the oppressed. In our jargon, the prosecuting attorney would be a better match, i.e someone who is called to defend the oppressed and abused.  None of the "judges" was an even-handed, hands off arbiter. The "judges" were called to deliver Israel from their oppressors.
D. Psalms 96-98.  These three psalms all celebrate the fact that the Lord is coming to judge the earth. Can Christians share in this kind of joy over the prospect of judgment.

2. Accused Culprit.  The dominant evangelical view is that when humans stand in judgment as the accused, Christ is the one who pays the penalty for the sinner. Would that be the perspective adopted by most Adventists?  With great passion, Paul presents the picture of a failed humankind in Romans 7. The only relief for Paul's cry of "wretched man that I am," is found in the first verse of the next chapter, 8:1: "There is therefore now no condemnation for those who are in Christ Jesus." Scripture is quite clear that evil people can expect to be handled with efficient forcefulness at the hand of God. Ecclesiastes 12:13-14 promises a judgment for everyone.  In Galatians 5, Paul offers a long list of sins that can disqualify a person from entering God's kingdom.  Clearly, judgment is a pointed prospect when one stands accused before God. The prospect of standing alone in judgment without advocate or friend can be a terrifying one. In 1 John, relief comes in two forms: First, if we confess our sins, God will forgive (1 John 1:9); second, when we sin, "we have an advocate with the Father, Jesus Christ the righteous.

3. The Eager Witness. A more subtle perspective on judgment appears in the form witness for the accused. In Scripture, one finds this in Abraham, who worries about God's reputation as judge (Gen. 18:25) and also in Moses, who also worries that God's reputation might be ruined if he destroys Israel.  "What will the Egyptians say?" he challenged God (cf. Exod. 32:12). And the most famous example is that of Job, of whom God said to the Adversary, "Have you considered my servant Job?" (Job 2:3). God is proud of his servant, and even though Job "repents" at the end of the book (Job 42:6), God still says that he had told the truth in ways that the friends had not. Job prays for his friends and God accepts his prayer (Job 42:7-9).

Who or what determines the role that believers will play in the judgment? To what extent do believers have a choice?

In Adventism, the Investigative Judgment has terrorized many  ]]></description>
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			<pubDate>Sun, 22 Jan 2012 00:00:00 PST</pubDate>
			<itunes:duration>14:05</itunes:duration>
			<itunes:keywords>god, judgment,    , one, ellen, investigative, christ, sin, ", own, job, people</itunes:keywords>
			<itunes:explicit>no</itunes:explicit>
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				<item>
			<title>God as Redeemer</title>
			<author>goodword@wallawalla.edu (Good Word)</author>
			<itunes:subtitle>A Good Word Broadcast</itunes:subtitle>
			<link>http://www.wallawalla.edu/academics/departments/theology/goodword/show_lesson.php?qid=53&amp;lid=253</link>
			<description><![CDATA[ Leading Question: Are human beings wretched wrecks in need of salvaging?  Or are they jewels in the rough just waiting to be polished?

When the topic of "Redeemer" comes up, two alternative views of human nature find their roots in Scripture. One view, more typical of Paul sees God reaching down to save "a wretch like me," to adopt the line from John Newman's famous hymn, "Amazing Grace." The other view, seeing human beings more as jewels just waiting to be polished, is suggested by John 14-17.  Both views are present in Scripture, and both are likely to be present in your church - unless one side gets the upper hand and drives out the other view, which would be a great tragedy.  Here are some key passages to consider:

1. Ruth. Those who are inclined to place a higher value on humankind, are more likely to look at the book of Ruth in its historical context, noting that the word traditionally translated as "Redeemer" in the KJV is the Hebrew word Goel, who is the near-kinsman who comes to the rescue of the family's name, honor, and property. In Ruth, Boaz is the Goel, who restores the family's name and property. But the "honor" aspect is reflected more fully in the role of the Goel as avenger of blood, a custom lying behind the establishment of the cities of refuge. Ellen White's comment on God's use of the cities of refuge as a half-way house is the one clear passage where she recognizes a radical accommodation to violent human custom:

The appointment of these cities had been commanded by Moses, "that the slayer may flee thither, which killeth any person at unawares.  And they shall be unto you cities for refuge," he said, "that the manslayer die not, until he stand before the congregation in judgment." [Num. 35:11-12]  This merciful provision was rendered necessary by the ancient custom of private vengeance, by which the punishment of the murderer devolved on the nearest relative or the next heir of the deceased.  In cases where guilt was clearly evident, it was not necessary to wait for a trial by the magistrates.  The avenger might pursue the criminal anywhere, and put him to death wherever he should be found.  The Lord did not see fit to abolish this custom at that time; but he made provision to insure the safety of those who should take life unintentionally.  (Patriarchs and Prophets, 515).

This more violent image of the "Redeemer" is also seen in the violent death of God, viewed by some as a means of satisfying the divine demand for justice. Those who see human beings as sinners in need of redemption may be tempted to overlook the original context and simply focus on Jesus as savior and redeemer. A strong emphasis on substitutionary atonement is generally linked with Ruth when the Goel is seem as an image of Christ.

2. John 14-17.  If one seeks to characterize the Father, the Son, and humankind on the basis of what is presented in John 14-17, a picture emerges of a God who is Teacher, more than Savior. Thus sin is seen as something that can be addressed through knowledge, more than sacrifice. Traditional "atonement" language and courtroom language simply does not appear in John 14-17. The story of the Prodigal Son in Luke 15. There is no requirement of a "sacrifice" in the story, though the robe provided by the father is a powerful portrayal of grace.  Sometimes called the "moral influence" theory of the atonement, it emphasizes family imagery, rather than courtroom imagery.

3. Romans 5-8.  Paul is the most influential biblical voice in support of the substitutionary atonement.  Human beings are presented as helpless wretches in Romans 7, but chapter 8 brings relief.  Romans 8:1 is particularly powerful: "There is therefore now no condemnation for those who are in Chr ]]></description>
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			<pubDate>Sun, 15 Jan 2012 00:00:00 PST</pubDate>
			<itunes:duration>14:16</itunes:duration>
			<itunes:keywords> , god,    , one, jesus, view, ", human, cross, atonement, john, sin</itunes:keywords>
			<itunes:explicit>no</itunes:explicit>
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				<item>
			<title>In the Beginning</title>
			<author>goodword@wallawalla.edu (Good Word)</author>
			<itunes:subtitle>A Good Word Broadcast</itunes:subtitle>
			<link>http://www.wallawalla.edu/academics/departments/theology/goodword/show_lesson.php?qid=53&amp;lid=252</link>
			<description><![CDATA[ Leading Question: Does the Bible point to any other kind of week than one consisting of seven, 24-hour days?


Our understanding of what the Bible teaches about creation is haunted by the modern impulse to treat the Bible as science. But if we worship science, how can we worship God? Our discussion this week focuses on science and the Bible, God, and creation.



1. Science and the Bible. If we recognize the truth of Isaiah 55:8-9, that God’s ways are far beyond human understanding, does that apply equally to our grasp of the Bible and of science?



	The idea of “radical divine accommodation” is not one that devout believers easily accept. Indeed, to my knowledge, it is explicitly defined only once in the Bible and twice in the writings of Ellen White. In the Bible, Jesus makes the point in his statement about divorce, recorded only in Matthew 19:8. “For your hardness of heart Moses allowed you to divorce your wives, but from the beginning it was not so” (NRSV).
  
  

	 Ellen White moves toward “radical divine accommodation” when she seeks to explain the divine appointment of the cities of refuge (see Numbers 35:9-28) as a kind of half-way house in dealing with the custom of blood vengeance, a custom that flies in the face of all our modern principles of justice. Her first comment comes in Signs of the Times, January 20, 1881, where she states that “without entirely destroying the custom of private vengeance,” God made “the most thorough provision that the guiltless be not rashly slain without trial, nor the guilty escape punishment.”
   
   
	In Patriarchs and Prophets, p. 515, she refines that statement, noting that the appointment of the cities of refuge “was rendered necessary by the ancient custom of private vengeance.” She further explains: “The Lord did not see fit to abolish this custom at that time; but he made provision to insure the safety of those who should take life unintentionally.” I know of no other passage in the writings of Ellen White that so clearly states that the biblical law does not reflect the ideal, but is a radical accommodation to human custom.
  
  
	Now if what we find in the Bible is an accommodation to what the people knew at that time, should we not be surprised if observational science, a thoroughly modern development, presents conclusions that clash with the concepts of an earlier age. If our understanding of justice, shaped by the story of Jesus, clashes with the ancient ideas of justice reflected in the Old Testament narratives, so the conclusions of modern science are likely to clash with the ideas of a non-scientific era.
  
  
	But replacing what we have in our Bible with modern science hardly seems like a good option. University students know all too well that science textbooks go out of date the moment they are published. Is there a way to preserve both the authority of Scripture and the explanatory power of observational science?
  
  
	Our problem lies in our rhetoric. The opening lines of the chapter on “Science and the Bible” in Ellen White’s book Education (1903), for example, could not be clearer: “Since the book of nature and the book of revelation bear the impress of the same master mind, they cannot but speak in harmony” (p. 128). Harmony in what sense? If we recognize that the Bible gives us adapted truth, not absolute truth, could not the same apply to our understanding of science? In other words, neither the Bible nor science should be worshiped as God, but both point to God. 
  
  
	Here are statements from Bart Kosko, mathematician/engineer/lawyer, Paul Feyerabend, philosopher of science, and M. Scott Peck, psychiatrist, all suggesting that scientific statements should be valued, but not worshiped:
  



Bart Kosko, opens his book, Fuzzy Thinking: The New Science of Fuzzy Logic (New York: Hyperion, 1993) with these words: “One day I learned that science was not true. I do not recall the day bu ]]></description>
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			<pubDate>Sun, 08 Jan 2012 00:00:00 PST</pubDate>
			<itunes:duration>13:58</itunes:duration>
			<itunes:keywords>god, science, creation, bible, one, week, seven, scientific, evidence, day, cannot, belief</itunes:keywords>
			<itunes:explicit>no</itunes:explicit>
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				<item>
			<title>The Triune God</title>
			<author>goodword@wallawalla.edu (Good Word)</author>
			<itunes:subtitle>A Good Word Broadcast</itunes:subtitle>
			<link>http://www.wallawalla.edu/academics/departments/theology/goodword/show_lesson.php?qid=53&amp;lid=251</link>
			<description><![CDATA[ Verses: Deut 6:4; Phil 2:6; Matt 28:19; John 14-16
Leading Question: Has any human being ever understood the Trinity?
The word "trinity" nowhere appears in Scripture. Early Adventists attacked the doctrine. Ellen White nowhere uses the term, but is given credit for moving Adventists towards its acceptance. In this lesson we will explore the relationship of the Trinity to daily living, history, and the Bible.
1. The Practical Question: What difference does understanding the trinity make in my life?
The 17th century English minister, Robert South (1634-1716), reminds us that we should take the doctrine of the trinity very seriously, but not too seriously: "Just as denying this fundamental Christian belief could cost you your soul, so trying too hard to understand it could cost you your wits."
From a practical point of view, the Trinity simply tries to preserve three great truths:

 That God is always on the throne (Father)
 That God took human flesh to show us what God is like (Son)
 That God is everywhere present. (Holy Spirit)

In my own experience, the most profound truth of the Trinity doctrine is that God himself took human flesh and came to planet earth. A more complete story of my experience and my "discovery" is found in my book, Escape from the Flames: How Ellen White grew from fear to joy and helped me do it too (Pacific Press, 2005). But here is a shorter article that can help explain why the Trinity is such a precious doctrine to me:
"I Was 23 When I Saw the Light"
By Alden Thompson
(Cf. NPUC Gleaner, 18 September 1995)
It happened in my second year of Seminary at Andrews University. I was 23, a fourth generation Adventist with a theology degree from Walla Walla College. All my formal education had been in Adventist schools. Why hadn't I seen the light?
I don't know why. But here's the story of the what and the how.
It started with a question that was dogging my Christian experience: If God loves me, why do I need a mediator? Sharpening the issue was that troubling line in The Great Controversy that we "are to stand in the sight of a holy God without a mediator" (p. 425).
Tackling the question in a seminar, I discovered a two-part answer in John 14-17, the first part a thunderclap, the second a gentle rain.
I remember sharing the thunderclap with my friend Jon Dybdahl as we walked home from campus one day. "Guess what I discovered!" I exclaimed. "Jesus is God!" It was no surprise to him. He already had realized the truth of Jesus' words, "If you've seen me, you've seen the Father" (John 14:9). But with me, that message had just struck home. Though words like "Son of God" and "divine" were in my vocabulary, I hadn't "known" that Jesus is God.
My excitement was heightened by the second part of the answer - the gentle rain - Jesus' promise in John 16:26-27 that we would pray in His name but that He would not pray to the Father for us.
And why not? Because the Father Himself loves us.
In short, seeing the Father through Jesus transforms the threat - standing in God's presence without a mediator - into a promise.
Sin, of course, complicates the story. Like Peter, we sometimes beg the Lord to depart because of our sin (Luke 5:8). But desperate need also drives us, like Jacob, to grasp the Divine and not let go without a blessing (Genesis 32:26).
God knows all that. That's why Jesus is our Mediator whenever and as long as we need Him. But someday we will meet God face to face. That's a promise, not a threat.
The long-term results of my discovery fall under three headings:

 From fear to joy. Most important for me, the thunderclap truth transformed my view of God. If He took our flesh to live and die for us, then salvation was not a begrudging process in which a lesser being  ]]></description>
			<enclosure url="http://www.wallawalla.edu/academics/departments/theology/goodword/audio/2012-01-07.mp3" length="10083136" type="audio/mpeg" />
			<guid>http://www.wallawalla.edu/academics/departments/theology/goodword/audio/2012-01-07.mp3</guid>
			<pubDate>Sun, 01 Jan 2012 00:00:00 PST</pubDate>
			<itunes:duration>14:00</itunes:duration>
			<itunes:keywords>god, trinity, ", jesus, one, spirit, father, john, eternal, christ, son, ellen</itunes:keywords>
			<itunes:explicit>no</itunes:explicit>
		</item>
				<item>
			<title>Boasting in the Cross</title>
			<author>goodword@wallawalla.edu (Good Word)</author>
			<itunes:subtitle>A Good Word Broadcast</itunes:subtitle>
			<link>http://www.wallawalla.edu/academics/departments/theology/goodword/show_lesson.php?qid=52&amp;lid=250</link>
			<description><![CDATA[ Leading Question:

  
"How central is the cross of Christ to Christianity? And how does it relate to your life?"



Key Passages: 



Galatians 6:11-18 – More than outward conformity to a set of rules, God desires a heart open to Him.
2 Corinthians 4:10 – Accepting the call to follow Christ involves God making us a new person.


Key Points and Questions:


1. Boasting in the Flesh: Although Paul has hinted at it already, in the final verses of Galatians Paul specifically says that the problem in Galatia was that some within the church were insisting that Gentile believers submit to circumcision. Paul says their motivation was to avoid persecution and to make a "good showing" in the flesh. Here refers to this a little later has "boasting" in the flesh.




	A.	How would the circumcision of Gentiles enable the Jewish believers to avoid persecution 	for the cross of Christ? (Gal 1:13, Gal 5:11, Gal 6:12).


	B.	How would getting the Galatians to submit to circumcision provide a "good showing" for 	Jewish believers who were insisting on their circumcision? 


	C.	Since circumcision is certainly not an issue in the church today, what modern day 	analogies might we see in this situation?




2. Boasting in the Cross: In contrast to his opponents' insistence on circumcision, Paul places the cross of Christ at the center of the Christian faith. 




	A.	We can assume from Paul's repeated references to the centrality of the cross of Christ that 	his opponents likely characterized him as being too fanatical about the cross. Sure it had its 	place, they said, but it was not everything. How central is the cross of Christ to Christianity? 


	B.	Paul refuses to boast in anything but the cross? How does someone actually boast in the 	cross? What does that look like? Conversely, what does it mean to boast in the flesh?




3. What Matters Most: To keep the Galatians from concluding that being uncircumcised is in some way more pleasing to God than being circumcised, Paul says that what really matters is being born again—the divine act by which God makes a spiritually dead person alive.




	A.	How can a person know if they have been born again? And how does new birth occur?


	B.	What are some of the external forms of religion that people often mistake for Christianity?


	C.	It is easy to get so caught up with external forms of religion. What 	practical steps can a 	church or an individual take to help them remember that the heart is what really matters? 


 ]]></description>
			<enclosure url="http://www.wallawalla.edu/academics/departments/theology/goodword/audio/2011-12-31.mp3" length="10083113" type="audio/mpeg" />
			<guid>http://www.wallawalla.edu/academics/departments/theology/goodword/audio/2011-12-31.mp3</guid>
			<pubDate>Sun, 25 Dec 2011 00:00:00 PST</pubDate>
			<itunes:duration>14:00</itunes:duration>
			<itunes:keywords>cross, paul, christ, circumcision, flesh, galatians, god, person, boasting, church, matters, believers</itunes:keywords>
			<itunes:explicit>no</itunes:explicit>
		</item>
				<item>
			<title>The Gospel and the Church</title>
			<author>goodword@wallawalla.edu (Good Word)</author>
			<itunes:subtitle>A Good Word Broadcast</itunes:subtitle>
			<link>http://www.wallawalla.edu/academics/departments/theology/goodword/show_lesson.php?qid=52&amp;lid=249</link>
			<description><![CDATA[ Leading Question:

  
"If you could describe the ideal Christian church, what would it look like?"



Key Passages: 



Galatians 6:1-10 – Forgiveness, help, and support should be manifest among God's followers. 
1 Corinthians 5:1-5 – Cases of defiant sin must be dealt with in the church and not overlooked.
John 13:34-35 – Love manifest between believers is a sign of God's true followers.


Key Points and Questions:


	
1. Mistakes Happen: Although God calls us to a life of holiness, the fact is that people make mistakes. It should be no surprise therefore that churches are messy places. What is suppose to make the church different from other institutions in the world is not that we are faultless, but that we extend forgiveness and restoration to those who make mistakes. In Galatians 6:1-2, Paul is not dealing with a case of defiant sin. He gives instructions on how to deal with that kind of situation elsewhere (see 1 Cor 5:1-5). The situation Paul discusses here involves mistakes people make, acknowledge, and want to put behind them. We are not to condemn, punish, or disfellowship such people. We should treat them gently and seek their spiritual restoration.




	A.	Why do you think Paul had to instruct the believers in Galatia on how to deal with 	people who do not always live up to the standards God has for them?


	B.	What does restoration mean? Does it imply there are no consequences for a believer's 	wrong behavior even if he or she repents genuinely?




2. Beware of Temptation: Except for God's restraining grace, humans are capable of practically anything, given the right circumstances. The words, "I would never do that," betrays a lack of awareness to the depth of selfishness that dwells within the human heart. Paul's counsel to beware of temptation is no trivial piece of advice, nor is it limited to only a few kinds of people. We are all called to keep an eye on ourselves, lest we find ourselves wandering astray spiritually. 




	A.	What steps are you taking in your spiritual life to avoid falling into temptation?


	B.	Paul says Christians should evaluate their own actions (1 Tim 4:16). Is there a right and wrong way to 	do that? What criteria should be used? (Gal. 6:4; 2 Cor. 13:5). 




3. Burden Bearing: Christians are not only called to feel sympathy for others, but we are also called to help others to bear their burdens.



	
	A.	What are some ways that we can help shoulder the burdens of others?


	B.	Paul's comments on doing good to others in Galatians 6:9-10 seem redundant. Why 	do you think Paul is so persistent in reminding believers of their responsibility to others? 

 ]]></description>
			<enclosure url="http://www.wallawalla.edu/academics/departments/theology/goodword/audio/2011-12-24.mp3" length="10106941" type="audio/mpeg" />
			<guid>http://www.wallawalla.edu/academics/departments/theology/goodword/audio/2011-12-24.mp3</guid>
			<pubDate>Sun, 18 Dec 2011 00:00:00 PST</pubDate>
			<itunes:duration>14:02</itunes:duration>
			<itunes:keywords>paul, others, god, people, mistakes, restoration, called, galatians, believers, church, temptation, christians</itunes:keywords>
			<itunes:explicit>no</itunes:explicit>
		</item>
				<item>
			<title>Living by the Spirit</title>
			<author>goodword@wallawalla.edu (Good Word)</author>
			<itunes:subtitle>A Good Word Broadcast</itunes:subtitle>
			<link>http://www.wallawalla.edu/academics/departments/theology/goodword/show_lesson.php?qid=52&amp;lid=248</link>
			<description><![CDATA[ Leading Question:
"How does a person learn to walk by the Spirit?"
Key Passages:

 Galatians 5:16-25 - The Christian life is a daily decision to live for God and not for self.
 Romans 7:14-24 - A life lived without the power of the Spirit results in slavery to self.
 Romans 5:5 - The love that defines the Christian life is a gift given to us by God.

Key Points and Questions:
1. Walking by the Spirit: Although the Old Testament frequently calls believers to "walk in the law" (Lev 18:4; Exe 16:4), Paul instructs Christians to "walk in the Spirit." Why would Paul exchange the "law" for the "Spirit"? It was not that Paul was opposed to the law. Many Jews had mistakenly come to believe that by studying God's law alone, sin could be overcome. Paul disagrees. The problem is not in studying Scripture, but in concluding that individual rules and guidelines are a sufficient deterrent for sin. While laws can tell us where we don't measure up (Rom 7:7-12); they cannot make us into what we should be (Rom 7:13-24). It is only through the abiding presence of God's Spirit that we can be empowered to follow God.
2. The Christian's Conflict: Contrary to what some people have claimed, the Christian life is never free from conflict and struggle. On the contrary, Paul describes the Christian life as an ongoing struggle between listening to our selfish desires and the prompting of God's Spirit. This does not mean, however, that we have to follow our sinful desires. It simply means we have to make a daily decision to follow God. As long as we have a sinful human body, we will have sinful desires.

A.	Is the presence of conflict and struggle against sinful desire in our lives a positive or a 	negative sign?
B.	What can we do on a daily basis to help our spiritual nature grow and flourish? Is there 	anything in your life that is serving to undermine your spiritual life?
C.	What promise can we claim from Galatians 5:16 if we are willing to walk in the Spirit?

3. Works or Fruits: Paul associates our sinful desires with "works," indicating things "we" do, and the power of God's Spirit in our lives with "fruit," indicating what God produces in us.

A.	The works of the flesh fall into four basic categories of sex, religion, society, and 	intemperance. Why are humans so susceptible to corruption in these areas?

Which fruit of the Spirit is most absent from your life? If it is love, how can that be 	remedied (Rom 5:5)? If it is one of the other eight virtues, in what way can love make that 	virtue more of a reality in your life"? ]]></description>
			<enclosure url="http://www.wallawalla.edu/academics/departments/theology/goodword/audio/2011-12-17.mp3" length="10106936" type="audio/mpeg" />
			<guid>http://www.wallawalla.edu/academics/departments/theology/goodword/audio/2011-12-17.mp3</guid>
			<pubDate>Sun, 11 Dec 2011 00:00:00 PST</pubDate>
			<itunes:duration>14:02</itunes:duration>
			<itunes:keywords>spirit, god, life, paul, sinful, christian, law, walk, desires, struggle, -, conflict</itunes:keywords>
			<itunes:explicit>no</itunes:explicit>
		</item>
				<item>
			<title>Freedom in Christ</title>
			<author>goodword@wallawalla.edu (Good Word)</author>
			<itunes:subtitle>A Good Word Broadcast</itunes:subtitle>
			<link>http://www.wallawalla.edu/academics/departments/theology/goodword/show_lesson.php?qid=52&amp;lid=247</link>
			<description><![CDATA[ Leading Question:

  
"Does the word 'freedom' describe your Christian life?"



Key Passages: 



Galatians 5:1-15 – Freedom in Christ is opposed to both legalism and licentiousness.
Romans 8:1-4 – Freedom in Christ includes freedom from condemnation and from the power of sin.
Romans 6:1-23 – True freedom is not independence from all authority, but freedom to live for God.


Key Points and Questions:


1. Christ Has Set Us Free: Since Paul makes use of the word freedom more than any other author in the New Testament, he is often called the "apostle of liberty." The problem is that many people misunderstand the way in which Paul understands freedom. Paul does not see freedom as the ability to do whatever one wants. It is freedom to live as God created us to live.
The way in which Paul understands freedom is summarized nicely in the following statement:



"From Paul's perspective, the notion that people should be free to do as they please is wildly out of touch with reality. Human beings are but a part of a larger whole whose meaning, purposeful order, and goodness are not their creation…. The moral laws that spell out how human beings may appropriately live in God's creation, and the institutions (marriage, the family, government) that foster and enforce such laws, provide the conditions within which humans flourish. To disregard them is to lose, not gain, one's freedom. Like birds with broken wings, human beings who refuse to accept their place in God's world are no longer free to enjoy life as it was meant to be lived. From their disastrous enslavement to the lie of their own independence, the self-absorbed need to be set free."— Stephen Westerholm, Understanding Paul (Baker Academic, 2004), p. 100. 




	A. What images and stories come to your mind when you think about the word "freedom"? 	Do they illustrate the kind of freedom Paul has in mind? Why or why not? 


	B.	Since people value their freedom, why would Paul need to encourage the Galatians to not 	submit to slavery? What kinds of pressure would they have to resist?


	C.	How does legalism and licentiousness destroy true freedom in Christ? 




2. Fulfilling the Law: To those who are considering circumcision, Paul says in a negative manner that they would also be "obligated to keep the whole law" (Gal. 5:3). Later on, however, Paul says that the whole law is "fulfilled" when we manifest love to one another. 




	A.	How does love fulfill the law? What would that look like in real life? How could you tell 		the difference between a law-doer and a law-fulfiller?


	B.	Some Christians want to completely do away with the law. How does Paul's comments 	show that the law continues to play a role in the life of a believer?

 ]]></description>
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			<guid>http://www.wallawalla.edu/academics/departments/theology/goodword/audio/2011-12-10.mp3</guid>
			<pubDate>Sun, 04 Dec 2011 00:00:00 PST</pubDate>
			<itunes:duration>14:02</itunes:duration>
			<itunes:keywords>freedom, paul, law, god, live, free, christ, life, human, one, beings, whole</itunes:keywords>
			<itunes:explicit>no</itunes:explicit>
		</item>
				<item>
			<title>The Two Covenants</title>
			<author>goodword@wallawalla.edu (Good Word)</author>
			<itunes:subtitle>A Good Word Broadcast</itunes:subtitle>
			<link>http://www.wallawalla.edu/academics/departments/theology/goodword/show_lesson.php?qid=52&amp;lid=246</link>
			<description><![CDATA[ Leading question:
"How sure are God's promises? How do we know if He will really keep His word?"
Key Passages:

 Galatians 4:21-31 - The birth of Ishmael and Isaac illustrate the false and true way of salvation.
 Genesis 15:1-6 - God confirms His promise to Abraham by means of a formal covenant.
 Exodus 19:3-6 - The reaction of the Israelites to God at Mt. Sinai reveals a mistaken self-confidence.

Key Points and Questions:
1. Covenant Basics: The predominant metaphor of salvation in the Bible is the idea of a covenant. A covenant was a formal agreement that bound two or more parties together. We continue to make covenants today, though we usually refer to them as contracts or treaties. The fundamental difference is the means by which the agreement is guaranteed. Today the sign of a legally binding agreement is a person's signature and the stamp of a public notary. In the ancient Near East in Abraham's day, the legally binding nature of an agreement was symbolized by the slaughter of an animal. The slaughtered animal represented the penalty that would fall on the party who failed to honor the covenant.
2. God's Covenant with Abraham: God promised Abraham He would provide him with a son through whom the whole world would be blessed. Abraham, however, struggled to take God at His word. To help Abraham see the certainty of His promise, God did what no other earthly monarch did with a vassal. He entered into a formal covenant with him by passing through the pieces of a slaughtered animal. By formally entering into a covenant with Abraham this way, God assured Abraham that He staked His life on the certainty of His word.

A. 	What hope is there in knowing that even Abraham had questions during his walk of faith?
B.	God bound himself to the human race by a covenant. What practical difference can this 	make in the way we view God, and the way we live the Christian life?

3. Hagar, Mt. Sinai, and Legalism: Paul associates Abraham's experience with Hagar and the experience of the children of Israel at Mt. Sinai with legalism. Paul refers to this as the Old Covenant. In the same way that Abraham tried to fulfill God's promise himself by fathering a child with Hagar, the children of Israel mistakenly thought that by their own obedience to God's law that they could earn His favor. Just as Abraham and Sarah could not produce a child, so we are unable to save ourselves by our own behavior. We need to rely on God completely.

A.	In Genesis 17:18, Abraham pleaded with God to accept Ishmael as his heir. Why did God 	refuse? What was so wrong with Ishmael?
B.	Would Paul agree with the saying, "God helps those who help themselves"?
C. What are some of the "Ishmaels" in life that try to undermine our walk with God? How 	can we avoid succumbing to such influences?
 ]]></description>
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			<guid>http://www.wallawalla.edu/academics/departments/theology/goodword/audio/2011-12-03.mp3</guid>
			<pubDate>Sun, 27 Nov 2011 00:00:00 PST</pubDate>
			<itunes:duration>14:02</itunes:duration>
			<itunes:keywords>god, abraham, covenant, way, agreement, ishmael, promise, hagar, paul, life, -, word</itunes:keywords>
			<itunes:explicit>no</itunes:explicit>
		</item>
				<item>
			<title>Paul's Pastoral Appeal</title>
			<author>goodword@wallawalla.edu (Good Word)</author>
			<itunes:subtitle>A Good Word Broadcast</itunes:subtitle>
			<link>http://www.wallawalla.edu/academics/departments/theology/goodword/show_lesson.php?qid=52&amp;lid=245</link>
			<description><![CDATA[ Leading Question:
"What is more important: Being right or being loving?"
Key Passages:

 Galatians 4:12-20 - Paul pleads the Galatians heed his counsel and remember his love for them.
 1 Corinthians 9:19-23 - Paul became all things to all people so he could win some for Christ.

Key Points and Questions:
1. Paul's Heart for the Galatians: Paul's words in Galatians 4:12 reveal that while he certainly had a no-nonsense approach to dealing with doctrinal error, he also had a heart full of compassion for the wayward Galatians.

A.	How important is the manner in which we share the Gospel with someone? And what 	guidelines can we learn from Scripture about how we speak to others? Consider Eph 4:15, Eph 25, Col 4:4, 1 Thes 2:4, James 1:19, James 2:12.
B.	Although Paul reveals his softer side in Galatians 4:12-20, do you think Paul has been 	too overbearing and forthcoming in his remarks so far? How should we act when someone 	teaches doctrinal error or simply does not follow what the Bible teaches?

2. The Challenge to "Become": When Paul tells the Galatians to "become as I am," he is referring to the confidence, freedom, love, and faith that make up his spiritual life as a follower of Jesus.

A.	In your opinion, should Christians today follow the apostle Paul's example in telling 			others to "become as I am"? And if so, how much of one's life should be "in order" before 	making such a declaration?
B. 	How far should we go in modeling our lives after others? How can we avoid looking to 	others, more than looking to God?

3. I Have Because As You Are: A comparison of Paul's gospel presentation to his fellow Jews in Thessalonica (Acts 17:1-3) and with that of pagans in Athens (Acts 17:22-31) reveals that Paul was willing to vary his presentation based on the nature of his audience.

A. 	How far should one go in trying to contextualize the gospel? Are there limits?
B. 	What, if any, danger does the church face in failing to try to contextualize the gospel?

4. Speaking the Truth: Paul talks about telling the truth (Gal. 4:16). In a world where many do not believe in "absolutes," is truth telling even possible? What does Paul mean when he refers to "speaking the truth" in Galatians 4:16? ]]></description>
			<enclosure url="http://www.wallawalla.edu/academics/departments/theology/goodword/audio/2011-11-26.mp3" length="9829831" type="audio/mpeg" />
			<guid>http://www.wallawalla.edu/academics/departments/theology/goodword/audio/2011-11-26.mp3</guid>
			<pubDate>Sun, 20 Nov 2011 00:00:00 PST</pubDate>
			<itunes:duration>13:39</itunes:duration>
			<itunes:keywords>paul, galatians, truth, others, gospel, telling, acts, heart, doctrinal, life, someone, contextualize</itunes:keywords>
			<itunes:explicit>no</itunes:explicit>
		</item>
				<item>
			<title>From Slaves to Heirs</title>
			<author>goodword@wallawalla.edu (Good Word)</author>
			<itunes:subtitle>A Good Word Broadcast</itunes:subtitle>
			<link>http://www.wallawalla.edu/academics/departments/theology/goodword/show_lesson.php?qid=52&amp;lid=244</link>
			<description><![CDATA[ Leading Question:
"How do you relate to God? And how does He want you to relate to Him?"
Key Passages:

 Galatians 3:26-4:11 - In Christ we enjoy the privilege and rights of being God's children.
 Romans 6:1-11 - Christ's death has defeated the power of sin that seeks to control our lives.

Key Points and Questions:
1. Children of God: Although we often talk about being God's children, Biblically speaking that relationship and the rights and privileges associated with it is not something that belongs to the human race by nature. It is only a result of what God has done for us in Christ (see John 1:12). Christ has more than restored what the human race lost in Adam. We are now heirs of God.
2. Coming of Age: Paul compares a believer's relationship with the law to that of a minor who is not old enough to receive his or her inheritance, but still requires supervision. Paul's point is not to belittle the value of the law. The law has its time and place, just as little children need rules. But God's ultimate goal is for His children to mature so He can relate to them as adults. Paul likens the Galatians insistence on circumcision to an heir wanting to become a minor again.

A.	How is being under the law similar to childhood, like the minor in Paul's analogy?
B.	While a childlike faith can be positive, what dangers are there for your spiritual life if you 	fail to grow spiritually?

3. Adopted into God's Family: Galatians 4:4-7 is one of the most beautiful passages in the New Testament. It highlights God's initiative in the plan of salvation, the purpose of Jesus' death, the means by which we become God's children, and the rights that are ours as children.

A.	Why do you think Paul refers to the period of Christ's coming as the "fullness of time"?
B.	What difference does it make in your life that God took the initiative in your salvation?
C.	What is the sign and proof of our adoption as God's sons? Gal 4:6, Rom 8:15-16.
D.	How do you relate to God? Do you see yourself as a privileged member of His royal 			family or as some sort of lowly servant?

4. Avoiding Slavery: The Galatians had lost sight of their position and privileges in Christ as God's children. By insisting on circumcision they had fallen back into a manner of life that sought to earn God's favor by their actions. Paul refers to this kind of experience as spiritual slavery.
What practical steps can you take in your spiritual life to avoid reverting back to the weak 	and worthless elementary principles of this world? ]]></description>
			<enclosure url="http://www.wallawalla.edu/academics/departments/theology/goodword/audio/2011-11-19.mp3" length="10106936" type="audio/mpeg" />
			<guid>http://www.wallawalla.edu/academics/departments/theology/goodword/audio/2011-11-19.mp3</guid>
			<pubDate>Sun, 13 Nov 2011 00:00:00 PST</pubDate>
			<itunes:duration>14:02</itunes:duration>
			<itunes:keywords>god, children, christ, paul, relate, law, life, galatians, minor, rights, spiritual, lost</itunes:keywords>
			<itunes:explicit>no</itunes:explicit>
		</item>
				<item>
			<title>The Road to Faith</title>
			<author>goodword@wallawalla.edu (Good Word)</author>
			<itunes:subtitle>A Good Word Broadcast</itunes:subtitle>
			<link>http://www.wallawalla.edu/academics/departments/theology/goodword/show_lesson.php?qid=52&amp;lid=243</link>
			<description><![CDATA[ Leading Question:
"What does the apostle Paul mean when he says that Christians are not under the law?"
Key Passages:

 Galatians 3:21-25 - The coming of Christ changes our relationship with the law.
 Romans 3:9-20 - Sin is pervasive and universal and brings condemnation to those under it.
 Romans 6:14 - Being under grace and not under the law should not lead to a sinful life.

Key Points and Questions:
1. The Law as a Guardian: Although the law does point out sin, its role is not entirely negative. The law also has a positive role in the life of the believer. Unfortunately many translations fail to note the positive aspects the law has in Galatians 3:23-25. The Greek word translated as "kept" (KJV) in verse 23 literally means "to keep" or "to guard." While this word can have a negative sense (2 Cor 11:32), it usually has a more positive connotation in the New Testament as "protecting" (Phil 4:7). Which aspect does Paul have in mind? It appears to be both since Paul likens the responsibilities of the law to the duties of the Roman slave, known as a paidagogos, whose job it was to supervise his master's son. This slave had the positive duties of acting as a chauffeur, a tutor, and a bodyguard, but also the more negative responsibility of disciplining the child if he got out of line.

A. 	Do you think of God's law in positive or negative terms? What danger is there in 	emphasizing one of its aspects to the exclusion of another?
B. 	What benefits do you have as a Christian that believers before Christ did not have?

2. No Longer Under the Law: If the law's responsibilities include both negative and positive elements, how then should we understand Paul's statement that Christians are no longer under the law since faith has come? The context and terminology of Galatians 3:23 indicates that the "coming of the faith" (Gal 3:23) refers to the coming of Christ. Paul seems to be saying that the position of the law in relation to God's people changed when Christ came. This does not mean that the moral law is no longer applicable&mdash;that was never the issue. Christ, however, transcends the law. He is the epitome of all it requires and more (Gal 6:2, 1 Cor 9:21). We do not merely follow a set of rules; we follow Jesus. Jesus removes us from the law's condemnation, and does what the law could never do, he writes his law on our hearts (Heb 8:10), and makes it possible for the righteous requirement of the law to be fulfilled in us (Rom 8:4).

A. 	What difference has the coming of faith made in your life. In what way has your faith in 	Christ changed your perspective of the world, and the perspective of others about you?
B. 	Paul contrasts being "under the law" and "under grace" in Romans 6:14. What does Paul 	say in the following verse that illustrates the law continues to have a role in a believer's life?
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