Any recovery of an authentically biblical understanding of men and women must begin in the Garden of Eden. It is there that we learn about the special creation of Adam and Eve. It is there that we read God's mandate to the first male and female. And, perhaps more importantly for this article's purpose, it is there in the garden that we are able to see the effects of sin and grace on the relationship between Adam and Eve. Of these lessons on the relationship between the sexes, it might be the case that the effect of grace on Adam and Eve's sin-broken relationship receives less attention than some other equally valuable biblical truths recorded in the first chapters of Genesis. This article will explore this perhaps neglected lesson on grace in the garden. It will do so by posing two questions: (1) Why does Adam call his wife Eve; and (2) What lessons does this surprise ending to the narrative of the fall teach us? Although this article will focus on Adam's role in acting in accord with the grace that he has received, other equally important considerations regarding Eve's transformation by grace could be developed as well.

When it comes to the subject of leadership in action, one of my favorite Old Testament characters is Nehemiah. In his book we see every facet of leadership lived out. I admire the depth of his prayer life, his love for God, and his sterling character. I admire his courage in the face of crises, his willingness to make tough decisions, his perseverance to stand for what is right, and his candor in dealing with people. He is a man of prayer, a man of faith, a man of vision, a man of courage and a man of action. We find him praying, watching, working and warring. He's my kind of leader.

I have studied my way through Nehemiah with two groups of leaders, and each time was insightful and challenging. It is a book rich in leadership principles. As to lessons we learn from Nehemiah, J. Sidlow Baxter says, "There is no winning without working, no opportunity without opposition, no triumph without trouble, no victory without vigilance."

Influential Bible scholars pour a lot of their intellectual gifts into tearing up the roots of biblical Christianity. This is not new, but in our culture, the effect of "critical" biblical studies is multiplied. A general suspicion of "organized religion" finds confirmation from "the experts."

Such an expert is Elaine Pagels, Professor of Religion at Princeton University, recognized scholar, and author of the award-winning Gnostic Gospels (1979). This book convinced many that the early Gnostic heretics, who introduced pagan spirituality into the Church, represented a genuine Christian alternative, suppressed by a cold, calculating Church institution. In Beyond Belief (New York: Random House, 2003), Pagels expands this message.

INTRODUCTION

Each of our lives is defined by various moments, events and decisions as we travel in life from beginning to end. The journey we travel has twists and turns, ups and downs requiring a unique perspective if we are "to see" our way forward in the mission of Jesus. Often people look to the life of Jesus to find a moral example, to find encouragement, or to learn a life lesson. We find all of these when our gaze finds the living Jesus. Yet the story of Jesus is much more than the recounting of a great person and his teachings – it is the story by which all of us are defined.

This article has a few ambitious goals. First, we want to introduce the New Testament and its relationship to the rest of the Scriptures. Second, we want to look at a particular genre of Scripture, that of gospel literature. In doing so we will look specifically at what are known as the synoptic gospels, Matthew, Mark and Luke.

A Humble Attempt to Promote the Agreement and Union of God's People Throughout the World in Extraordinary Prayer For a Revival Of Religion And The Advancement Of God's Kingdom On Earth, According To Scriptural Promises And Prophecies Of The Last Time.

The Future Glorious State of Christ's Church

'This is what the LORD Almighty says: 'Many peoples and the inhabitants of many cities will yet come, and the inhabitants of one city will go to another and say, 'Let us go at once to entreat the LORD and seek the LORD Almighty. I myself am going.' And many peoples and powerful nations will come to Jerusalem to seek the LORD Almighty and to entreat him'.
Zech. 8:20-22

In this chapter Zechariah prophecies of the future, glorious advancement of the Church. It is evident there is more intended than was ever fulfilled in the Jewish nation during Old Testament times.

CHAPTER III: SHEWING HOW A PRINCIPLE OF GRACE IS FROM THE SPIRIT OF GOD.

I. That this holy and Divine principle, which we have strewn does radically and summarily consist in Divine Love, comes into existence in the soul by the power of God in the influences of the Holy Spirit, the Third Person in the blessed Trinity, is abundantly manifest from the Scriptures.

Regeneration is by the Spirit: John iii. 5, 6--" Verily, verily, I say unto thee, Except a man be born of water, and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit." And verse 8 - " The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit."

The renewing of the soul is by the Holy Ghost: Titus iii 5-- " Not by works of righteousness which we have done, but according to His mercy He saved us, by the washing of regeneration, and renewing of the Holy Ghost."

CHAPTER II.
SHEWING WHEREIN ALL SAVING GRACE DOES SUMMARILY CONSIST

THE next thing that arises for consideration is, What is the nature of this principle in the soul that is so entirely diverse from all that is naturally in the soul ? Here I would observe,--

1. That that saving grace that is in the hearts of the saints, that within them [which is] above nature, and entirely distinguishes 'em from all unconverted men, is radically but one--i.e., however various its exercises are, yet it is but one in its root; 'tis one individual principle in the heart.

'Tis common for us to speak of various graces of the Spirit of God as though they were so many different principles of holiness, and to call them by distinct names as such,--repentance, humility, resignation, thankfulness, &c.

CHAPTER I.
[SHEWING] THAT COMMON AND SAVING GRACE DIFFER, NOT ONLY IN DEGREE, BUT IN NATURE AND KIND.

SUCH phrases as common grace, and special or saving grace, may be understood as signifying either diverse kinds of influence of God's Spirit on the hearts of men, or diverse fruits and effects of that influence. The Spirit of God is supposed sometimes to have some influence upon the minds of men that are not true Christians, and [it is supposed] that those dispositions, frames, and exercises of their minds that are of a good tendency, but are common to them with the saints, are in some respect owing to some influence or assistance of God's Spirit. But as there are some things in the hearts of true Christians that are peculiar to them, and that are more excellent than any thing that is to be found in others, so it is supposed that there is an operation of the Spirit of God different, and that the value which distinguishes them is owing to a higher influence and assistance than the virtues of others.

Their foot shall slide in due time.
Deuteronomy 32:35

In this verse is threatened the vengeance of God on the wicked unbelieving Israelites, who were God's visible people, and who lived under the means of grace; but who, notwithstanding all God's wonderful works towards them, remained (as vers 28.) void of counsel, having no understanding in them. Under all the cultivations of heaven, they brought forth bitter and poisonous fruit; as in the two verses next preceding the text. -- The expression I have chosen for my text, their foot shall slide in due time, seems to imply the following things, relating to the punishment and destruction to which these wicked Israelites were exposed.

Our church is committed to physically blessing whatever area we are trying to plant churches in. By that I mean not only do we want to see churches planted, we want to see the improvement of local education, health, and politics, and standards of living, and see the decrease of crime and poverty. We engage in projects to those ends. We don't do this as a bait and switch, as if it's just a gimmick to get people to trust Jesus. Part of the Gospel is loving our neighbor whether or not they ever trust Jesus. As a friend of mine says, "We don't serve to convert, we serve because we are converted."

Thankfully, a lot of evangelical churches today are re-embracing the need to love their world soul AND body. However, they don't always seem to agree on the reason behind why we do it. Some have never put much thought to it. There seems to be a theological haze around evangelical community ministry.