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Essay:When Scripture Challenges What We Have Always Believed (Nehemiah Maxwell)

2026-10-20T23:39:41Z

NehemiahMaxwell: Created a personal biblical essay examining eternal security and the scriptural warnings about falling away from faith.

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''Can a Christian Who Was Truly Saved Later Turn Away from Christ and Be Lost?''

'''A Personal Biblical Essay by Nehemiah Maxwell'''

''Scripture quotations are from the King James Version (KJV).''

== Introduction: What If He Really Was Saved? ==

Suppose a man gives his life to Jesus Christ.

He believes the gospel, begins following the Lord, and serves Him faithfully for many years.

But somewhere along the way, something changes.

His heart begins to grow cold. He stops praying. He loses interest in God's Word. Little by little, he returns to the life he once left behind.

Eventually, he turns his back on Christ altogether. He no longer believes, no longer follows the Lord, and dies in that condition.

What happens to that man?

Some Christians say that if he was truly saved, he could never be lost.

Others say that because he turned away and never returned, he must not have been truly saved in the first place.

But here is the question I want us to consider:

'''What if he really was saved?'''

What if he genuinely believed in Jesus Christ, experienced the work of God in his life, and later turned away?

Does the Bible teach that such a thing is impossible?

That is the question before us.

For many years, Christians have disagreed about a teaching commonly called ''once saved, always saved''. The teaching is also known as ''eternal security''.

Not everyone who believes in eternal security explains it the same way.

Some believe that a person who has truly been saved will certainly continue in faith until the end. If someone permanently turns away from Christ, they believe that person was never truly saved.

Others believe that once a person has genuinely received salvation, that salvation can never be lost, even if the person later abandons the faith.

I do not believe either explanation fully accounts for the warnings we find in Scripture.

But I am not asking you to agree with me simply because I say so.

I want us to open the Bible and examine what it says.

And before we begin, let me make something clear.

'''I believe salvation is entirely by God's grace through faith in Jesus Christ. We cannot earn it through good works.'''

I also do not believe that every time a Christian sins, he loses his salvation.

Peter denied Jesus three times. Yet Jesus restored him.

There is a difference between a Christian who falls into sin and a person who deliberately turns away from Christ and rejects the faith.

It is that second situation we are examining.

So let us begin with the words of Jesus Himself.

== 1. What Did Jesus Mean When He Spoke About Judas? ==

Shortly before His arrest, Jesus prayed to the Father.

In John 17:12, He said:

<blockquote>"While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled."</blockquote>

The son of perdition was Judas Iscariot.

Notice what Jesus said:

'''"None of them is lost, but the son of perdition."'''

That statement raises a question.

Why did Jesus mention Judas while speaking about those He had kept?

Judas was one of the twelve apostles. He traveled with Jesus, heard His teaching, and took part in the ministry.

Yet he eventually betrayed the Lord.

Now we must be careful.

John 6:64 tells us that Jesus knew from the beginning who did not believe and who would betray Him. John 6:70 records Jesus calling one of the Twelve a devil. John 13:10–11 also makes a distinction between Judas and the disciples who were clean.

These passages give us strong reasons to believe that Judas never possessed genuine saving faith.

So I would not use Judas alone to argue that a truly saved person can lose salvation.

The Bible does not establish that Judas was once born again.

But his story raises an important question.

'''Does every person who eventually turns away from Christ fall into the same category as Judas?'''

Can we say that every person who abandons the faith was never saved?

To answer that question, we must look at other passages that speak directly about believers, unbelief, and turning away from God.

== 2. God Knowing the Future Does Not Settle the Question ==

Someone might say, "But Jesus knew Judas would betray Him."

Of course He did.

God knows the end from the beginning.

But God's knowledge of what a person will eventually do does not, by itself, tell us whether that person was ever genuinely saved.

Think about it.

Suppose someone follows Christ for twenty years and then turns away.

One person says, "He was never saved."

Another says, "He was saved, but he later abandoned his faith."

God knows the truth about that person's heart.

We do not.

So we cannot settle the question simply by saying that God knew the person would turn away.

We need to examine what the Bible teaches about the possibility of falling away.

And that brings us to one of the strongest promises Jesus ever made.

== 3. Can Anyone Take Us Out of Jesus' Hand? ==

In John 10:27–29, Jesus said:

<blockquote>"My sheep hear my voice, and I know them, and they follow me: And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father's hand."</blockquote>

What a wonderful promise!

I believe every word of it.

No devil can overpower Jesus.

No enemy can defeat Him.

No one is stronger than the Father.

Our salvation does not depend upon our ability to defeat the powers of darkness. Jesus is more than able to keep those who belong to Him.

But notice something about the people Jesus is describing.

He says:

'''"My sheep hear my voice, and I know them, and they follow me."'''

His sheep hear His voice.

They follow Him.

Now here is the question.

Does Jesus' promise that no one can take His sheep out of His hand also mean that someone who genuinely believed can never deliberately turn away from Him?

Being taken away by an enemy and turning away through unbelief are not necessarily the same thing.

Christians who believe in eternal security answer that God's promise includes keeping genuine believers faithful to the end.

I understand their argument.

But I also believe we must consider the warnings Jesus and the apostles gave about continuing in faith.

We cannot take one promise and use it to silence another passage of Scripture.

'''The same Jesus who promises to protect His sheep also tells His disciples to remain in Him.'''

We will examine that command shortly.

First, I want us to turn to the book of Hebrews.

== 4. Why Does Hebrews Warn Brethren About Departing from God? ==

This is where I want you to pay especially close attention.

Turn to Hebrews chapter 3.

Before we examine the warning, notice whom the writer is addressing.

Hebrews 3:1 says:

<blockquote>"Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus."</blockquote>

Did you notice those words?

'''"Holy brethren, partakers of the heavenly calling."'''

Now look at Hebrews 3:6:

<blockquote>"But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end."</blockquote>

Notice the words:

'''"If we hold fast."'''

The writer is speaking about continuing in faith until the end.

Then he reminds his readers of what happened to Israel in the wilderness.

God delivered the Israelites from Egypt. They saw His mighty works. Yet many hardened their hearts and refused to believe Him.

Because of their unbelief, they did not enter the promised rest.

Now listen to the warning in Hebrews 3:12:

<blockquote>"Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God."</blockquote>

I want you to read that again.

Who is being warned?

'''Brethren.'''

What are they warned against?

'''An evil heart of unbelief.'''

And what is the danger?

'''"Departing from the living God."'''

Now think about that.

The writer does not simply say, "Be careful that you don't discover you were never saved."

He warns his readers about developing an evil heart of unbelief and departing from the living God.

He also tells them to encourage one another daily so that their hearts will not become hardened by sin.

Then Hebrews 3:14 says:

<blockquote>"For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end."</blockquote>

There it is again.

'''"If we hold."'''

Now someone who believes in once saved, always saved may respond:

"Yes, but continuing in faith is what proves a person was genuinely saved. God uses these warnings to keep His people faithful."

That is a serious explanation, and I do not dismiss it.

But here is the question I believe we must face.

'''Is the writer warning genuine believers about something that could actually happen to them, or is he describing something God will never allow to happen to anyone who has truly been saved?'''

The warning itself is clear.

Do not harden your heart.

Do not give unbelief a place in your life.

Do not turn away from the living God.

Hebrews 3:19 tells us why the Israelites failed to enter:

<blockquote>"So we see that they could not enter in because of unbelief."</blockquote>

Not because God lacked power.

Not because God was unfaithful.

But because of unbelief.

And I believe every Christian should take that warning seriously.

== 5. What About Those Who Experienced God's Power and Then Fell Away? ==

Now turn to Hebrews 6:4–6.

This is another passage that deserves careful attention.

The writer describes people who had experienced remarkable spiritual blessings.

He says they had been enlightened. They had tasted the heavenly gift. They had become partakers of the Holy Ghost. They had tasted the good Word of God and the powers of the world to come.

Then he speaks about their falling away.

Now I want to ask you something.

'''Who are these people?'''

Are we simply talking about people who attended church?

People who heard a few sermons?

People who knew Christian language but never experienced anything real?

The writer describes much more than ordinary church attendance.

He speaks about people who had experienced the things of God in a profound way.

Now, those who believe in eternal security often explain that these people experienced spiritual blessings without ever being truly born again.

That is one possible understanding. The Bible does show us that people can have religious experiences without genuine salvation.

But I want us to look carefully at what Hebrews actually says.

They were enlightened.

They tasted the heavenly gift.

They were made partakers of the Holy Ghost.

And then the writer speaks of falling away.

'''Can we simply assume that none of these people had ever been saved?'''

I do not believe we should make that assumption without carefully examining the passage.

Christians have disagreed about Hebrews 6 for centuries. I recognize that.

But whatever position we take, the warning is extremely serious.

The writer is not encouraging people to become careless about their relationship with Christ.

He is warning them about turning away.

And when we read Hebrews 6 alongside Hebrews 3, we begin to see why the subject deserves our closest attention.

But now we come to a passage that I believe presents an even stronger challenge.

== 6. He Was Sanctified by the Blood—and Yet Turned Against It ==

I want you to give this passage your closest attention.

Hebrews 10:28–29 says:

<blockquote>"He that despised Moses' law died without mercy under two or three witnesses: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?"</blockquote>

There is a great deal in those verses.

The writer is describing someone who has treated Jesus Christ with contempt.

He has trampled underfoot the Son of God.

He has treated the blood of the covenant as something unholy.

He has insulted the Spirit of grace.

But there is one statement I especially want you to notice.

'''"Wherewith he was sanctified."'''

Sanctified.

What does that word mean?

To be sanctified means to be set apart for God. In the New Testament, it often describes what Christ does for those who belong to Him.

Now look carefully at what Hebrews says.

The writer speaks about someone who was sanctified by the blood of the covenant.

Yet that same person is described as treating that blood with contempt.

How are we to understand that?

Before answering, let us look earlier in the same chapter.

Hebrews 10:10 says:

<blockquote>"By the which will we are sanctified through the offering of the body of Jesus Christ once for all."</blockquote>

Then Hebrews 10:14 says:

<blockquote>"For by one offering he hath perfected for ever them that are sanctified."</blockquote>

Did you notice the repeated word?

Sanctified.

Now return to verse 29:

'''"Wherewith he was sanctified."'''

Here is my question.

When the writer says believers are sanctified through the sacrifice of Jesus Christ in verses 10 and 14, we understand that he is speaking about the wonderful work Christ has done for us.

Why, then, should we automatically assume that the person described as sanctified in verse 29 was never genuinely saved?

That question deserves an answer.

Now I recognize that Christians who believe in eternal security have explanations for this passage.

Some believe the person was set apart through his connection with God's people without ever being truly born again.

Others have suggested that the words refer to Christ Himself being sanctified, although the more natural reading appears to refer to the person being warned about.

These explanations deserve consideration.

But I believe there is a strong case that the writer is describing someone who had truly been set apart through the blood of Christ and later turned against Him.

If that is correct, we are looking at a very serious warning.

Now someone may ask, "But doesn't Hebrews 10:14 say Christ has perfected forever those who are sanctified?"

Yes, it does.

And I believe Christ's sacrifice is completely sufficient.

Nothing needs to be added to what Jesus accomplished on the cross.

But look at Hebrews 10:26:

<blockquote>"For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins."</blockquote>

Notice the words:

'''"If we sin wilfully."'''

The writer includes himself among those being warned.

And when we read the passage in context, he is not simply talking about a Christian who commits a sin, feels convicted, and repents.

He is warning about a deliberate rejection of Christ and His sacrifice.

Think about it.

If a person rejects the only sacrifice that can save him, where else can he go for forgiveness?

There is no other Savior.

There is no other sacrifice.

There is no other way to the Father.

Now let us return to the evidence.

The writer describes someone who was sanctified by the blood of the covenant.

That person later treats the blood with contempt.

And the writer warns of terrible judgment.

'''How can we simply dismiss the possibility that the person was once genuinely saved?'''

I believe Hebrews 10:29 is one of the strongest passages challenging the teaching that a truly saved person can never turn away and be lost.

I know others understand it differently.

But the words are still there.

'''"Wherewith he was sanctified."'''

We must account for those words.

We cannot simply pass over them because they do not fit comfortably with what we have always believed.

== 7. Why Did Jesus Say, "Abide in Me"? ==

Now let us return to the words of Jesus.

In John 15:4, He said:

<blockquote>"Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me."</blockquote>

The word ''abide'' means to remain or continue.

Jesus is the vine.

His disciples are the branches.

A branch receives life through its connection to the vine.

Now listen to John 15:6:

<blockquote>"If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned."</blockquote>

That is a serious statement.

Jesus tells His disciples to remain in Him.

Then He describes what happens to a branch that does not remain.

Some Christians understand the branches that are thrown away as people who were never truly saved but only appeared to belong to Christ.

I understand that explanation.

But I want you to consider another possibility.

What if Jesus is warning His disciples about the danger of failing to continue in Him?

What if the command to abide is exactly what it sounds like—a serious call to remain in a living relationship with Christ?

Those who believe in eternal security may answer that God uses this command to keep true believers faithful.

But whatever explanation we give, one thing is certain.

Jesus did not tell His disciples to trust in a decision they made years earlier while ignoring their present relationship with Him.

He told them:

'''"Abide in me."'''

And I believe we should take those words seriously.

== 8. Jesus Spoke to His Churches: Repent, Hold Fast, and Overcome ==

There is something I want you to see in the book of Revelation.

In chapters 2 and 3, Jesus Christ speaks directly to seven churches.

'''Notice that carefully. He is speaking to His churches.'''

He is not addressing the unbelieving world. He is addressing congregations gathered in His name.

And what does He tell them?

He commands them to repent.

He commands them to hold fast.

He commands them to remain faithful.

And repeatedly, He speaks about overcoming.

Now I want you to pay attention to what Jesus actually says.

=== The Church at Ephesus ===

In Revelation 2:5, Jesus says:

<blockquote>"Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent."</blockquote>

This was a church that had labored, endured, and stood against false teachers.

Yet Jesus told them they had left their first love.

And He commanded them to repent.

The warning about removing their candlestick concerns the church's standing as a congregation. By itself, it does not establish that an individual believer loses salvation.

But it does establish something important.

'''Jesus did not treat their past faithfulness as a reason to ignore their present spiritual condition.'''

=== The Church at Smyrna ===

In Revelation 2:10, Jesus says:

<blockquote>"Be thou faithful unto death, and I will give thee a crown of life."</blockquote>

Then in verse 11:

<blockquote>"He that overcometh shall not be hurt of the second death."</blockquote>

Notice the connection.

Faithfulness.

Overcoming.

The crown of life.

Deliverance from the second death.

These are not small matters.

Jesus is speaking about faithfulness in the face of suffering and death.

And He calls His people to remain faithful to the end.

=== The Church at Thyatira ===

Now listen to Revelation 2:25–26:

<blockquote>"But that which ye have already hold fast till I come. And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations."</blockquote>

There it is again.

'''"Hold fast till I come."'''

And:

'''"He that overcometh, and keepeth my works unto the end."'''

Why does Jesus place such emphasis on holding fast and continuing until the end?

Why not simply tell them that because they once believed, their final condition could never be in danger?

Instead, He commands them to hold fast.

=== The Church at Sardis: What About the Rest? ===

Now we come to something I want you to examine very carefully.

In Revelation 3:1, Jesus tells the church at Sardis:

<blockquote>"I know thy works, that thou hast a name that thou livest, and art dead."</blockquote>

Think about that.

This was a church with a reputation for being alive. But Jesus knew its true spiritual condition.

He commanded them to be watchful, strengthen what remained, remember what they had received, hold fast, and repent.

But now notice something very important.

In Revelation 3:4, Jesus says:

<blockquote>"Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy."</blockquote>

'''A few.'''

Let that sink in.

Jesus identifies a few people in this church who had not defiled their garments.

And what does He say about them?

'''"They shall walk with me in white."'''

Now I want to ask you something.

'''If Jesus specifically identifies these few and promises that they will walk with Him in white, what about the rest?'''

What about those who had defiled their garments?

What about those who were spiritually asleep?

What about those who refused to repent?

Why does Jesus make a distinction between the few who remained faithful and the others?

And notice what He says next.

Revelation 3:5:

<blockquote>"He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels."</blockquote>

There is that word again.

'''Overcometh.'''

Jesus promises white garments to the one who overcomes.

He promises not to blot out that person's name from the book of life.

And He promises to confess that person's name before His Father.

Now let us consider the evidence.

Jesus did not tell the entire congregation that they would walk with Him in white regardless of their response.

He singled out the faithful few.

He called the others to repent.

And He directed His promise to the one who overcomes.

Does this passage explicitly tell us that every unfaithful member of Sardis had once been genuinely saved? No.

Does it explicitly say that the names of genuinely saved people will be blotted out? No. The statement is a promise to those who overcome.

But neither does Jesus tell us that every unfaithful member of Sardis had never been saved.

'''What He does tell us is that their spiritual condition matters, repentance is necessary, and His promise is directed to those who overcome.'''

That is the testimony before us.

Someone may argue that everyone who ultimately fails to overcome was never genuinely saved.

But that explanation must be established from Scripture. We cannot simply assume it whenever we encounter a warning that challenges unconditional eternal security.

And here is the question I want to leave before the reader:

'''If Jesus distinguishes between those who remain faithful and those who do not, and calls the unfaithful to repentance, on what biblical grounds should we assure someone that permanently turning away from Christ can never endanger his salvation?'''

I believe the warning to Sardis gives us serious reason to reject that assurance.

And remember who is speaking.

'''This is Jesus Christ addressing His church.'''

He is not telling them to depend upon their past reputation.

He is calling them to wake up, repent, hold fast, and overcome.

And I believe we should take His words exactly as seriously as He intended.

=== The Church at Philadelphia ===

In Revelation 3:11, Jesus says:

<blockquote>"Behold, I come quickly: hold that fast which thou hast, that no man take thy crown."</blockquote>

Again, notice the command.

'''"Hold that fast which thou hast."'''

Even to a church Jesus commends for its faithfulness, He gives a command to hold fast.

=== The Church at Laodicea ===

And then there is Laodicea.

Jesus rebukes this church for being lukewarm.

In Revelation 3:19, He says:

<blockquote>"As many as I love, I rebuke and chasten: be zealous therefore, and repent."</blockquote>

Then in verse 21:

<blockquote>"To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne."</blockquote>

Once again, Jesus speaks about overcoming.

=== Now Let Us Consider the Evidence ===

We have heard the testimony.

Jesus was speaking to His churches.

He commanded them to repent.

He commanded them to hold fast.

He commanded them to remain faithful.

He commanded them to overcome.

And He connected His promises to those who overcome.

'''These were not casual suggestions. These were solemn words from the risen Christ.'''

Now here is the question:

'''If remaining faithful until the end is so important that Jesus repeatedly warns His churches about it, on what biblical grounds should we tell someone that turning away from Christ can never place his salvation in danger?'''

That question deserves a biblical answer.

Someone may respond that the true believer will certainly overcome because God will preserve him.

I understand that position.

And I recognize that a church congregation may include people who were never genuinely saved.

But those observations do not remove the seriousness of what Jesus commanded.

They do not erase the warnings.

They do not change His repeated call to overcome.

And when we place these words beside Hebrews 3, Hebrews 6, Hebrews 10, and John 15, I believe the evidence becomes even stronger.

Jesus tells His disciples to abide in Him.

The writer of Hebrews warns brethren against departing from the living God.

And the risen Christ repeatedly commands His churches to hold fast and overcome.

'''These passages belong together.'''

Now let me make one final observation.

These are the words of Jesus Christ Himself.

That does not mean the words of Paul, Peter, or the other inspired writers carry less authority. All Scripture is God's Word.

But here we are hearing the risen Lord directly addressing His churches.

And His message is unmistakable.

Repent.

Hold fast.

Remain faithful.

Overcome.

I believe these commands strengthen the case that genuine faith must continue and that turning away from Christ is a danger no believer should dismiss.

I am not presenting this argument to frighten Christians who sincerely love the Lord and are struggling to walk faithfully with Him.

I am presenting it because I believe we must take the warnings of Jesus as seriously as we take His promises.

'''The Lord who promises eternal life is the same Lord who commands His people to overcome.'''

And we have no right to ignore either His promises or His warnings.

== 9. They Escaped the World—and Then Returned to It ==

Now consider 2 Peter 2:20–21.

Peter describes people who escaped the corruption of the world through the knowledge of Jesus Christ.

But something terrible happened.

They became entangled in that corruption again.

Listen to verse 20:

<blockquote>"For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning."</blockquote>

Notice what Peter says.

They escaped.

They became entangled again.

They were overcome.

And their final condition was worse than before.

Now here is the question.

'''How did they escape the corruption of the world?'''

Peter says it was through the knowledge of the Lord and Savior Jesus Christ.

Those are serious words.

Now, Peter goes on to compare these people to a dog returning to its vomit and a washed pig returning to the mud.

Some Christians believe these illustrations show that the people were never truly changed inside.

That is an argument worth considering.

But we must also consider Peter's earlier description.

They had escaped the corruption of the world through the knowledge of Christ.

Then they returned.

And their final condition became worse.

I believe this passage deserves a place in our discussion because it warns us against returning to the very life from which Christ has delivered us.

A past experience with the things of God must never become an excuse for present rebellion.

== 10. Can Someone Really Fall from Grace? ==

Listen to what Paul says in Galatians 5:4:

<blockquote>"Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace."</blockquote>

Did you notice that?

'''"Ye are fallen from grace."'''

Paul was dealing with people who were being persuaded to rely upon the law of Moses rather than Christ for their acceptance before God.

Earlier, in Galatians 3:3, he asked:

<blockquote>"Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?"</blockquote>

Think about that question.

They had begun in the Spirit.

Now they were being tempted to turn away from trusting Christ and depend upon their own efforts.

Paul was deeply concerned.

Why?

Because the gospel is not about earning our way to heaven.

It is about what Jesus Christ has done for us.

Now we should remember that Paul was writing to churches. He does not tell us the exact spiritual condition of every individual receiving his letter.

But his warning remains serious.

'''What happens when someone turns away from trusting Christ and begins looking somewhere else for salvation?'''

Paul does not treat that as a small matter.

Neither should we.

== 11. Paul Said, "You Stand by Faith" ==

Now turn to Romans 11:20–22.

Paul says:

<blockquote>"Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear."</blockquote>

Then he warns:

<blockquote>"For if God spared not the natural branches, take heed lest he also spare not thee."</blockquote>

And he continues:

<blockquote>"Toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off."</blockquote>

Notice those words.

'''"Thou standest by faith."'''

'''"If thou continue."'''

'''"Otherwise thou also shalt be cut off."'''

Now, Paul is speaking about Israel and the Gentiles in God's plan. His illustration of the branches concerns groups of people as well as the question of faith.

So we should not pretend that this passage, by itself, settles whether an individual can lose salvation.

But notice the warning.

Paul tells his readers not to become proud.

He reminds them that they stand by faith.

And he warns them about the danger of unbelief.

Does that sound like a message encouraging people to become careless about their relationship with God?

Of course not.

Paul calls them to humility and continued trust in the Lord.

== 12. What Happens When a Righteous Person Turns Away? ==

There is another passage I want us to consider.

This one is in the Old Testament.

Ezekiel 18:24 teaches that a righteous person who turns away from righteousness and practices wickedness faces judgment.

God was speaking to Israel about righteousness, wickedness, repentance, and judgment.

We must remember that this passage comes from the Old Testament and should not automatically be treated as a direct explanation of how New Testament salvation works.

But notice the principle.

God speaks about a righteous person turning away from righteousness.

His former righteousness does not give him permission to live in rebellion without consequences.

Ezekiel 33:12–13 gives a similar warning.

Now I am not suggesting that Ezekiel alone proves a Christian can lose salvation.

But I am saying that throughout Scripture, God repeatedly warns people against trusting in their past while turning away from Him in the present.

And that is a warning worth remembering.

== 13. What About Those Who "Went Out from Us"? ==

Now we come to an important passage often used to defend once saved, always saved.

First John 2:19 says:

<blockquote>"They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us."</blockquote>

Let us be fair to what John says.

He is speaking about people who left the Christian community and opposed the truth about Jesus Christ.

John says their departure revealed that they were not truly part of the believing community.

I accept that.

But now I want to ask a question.

'''Does this mean that every person who ever turns away from Christ was never genuinely saved?'''

That is the important question.

John is describing particular people who left and revealed that they did not truly belong.

Those who believe in eternal security understand his words as teaching a principle that applies to everyone who finally abandons the faith.

But is that the only possible way to understand the passage?

I do not believe so.

John tells us something about the people he is describing.

Hebrews warns brethren against departing from the living God.

We must allow both passages to speak.

We should not take John's words about one group of people and automatically assume they settle every possible situation involving someone who turns away from Christ.

The Bible must be allowed to explain itself.

== 14. If God Keeps Us, Why Are We Warned to Continue? ==

Someone might ask me:

"Are you saying that keeping our salvation depends upon our own strength?"

No.

Absolutely not.

I believe we are saved by God's grace, and we depend upon that grace every day.

Listen to Philippians 1:6:

<blockquote>"Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ."</blockquote>

What a wonderful promise of God's faithfulness!

But now look at Philippians 2:12–13:

<blockquote>"Work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure."</blockquote>

Notice how these truths go together.

God is working in us.

And we are called to respond to His work.

God gives us grace.

And we are called to walk in faith and obedience.

There is no contradiction between depending upon God's grace and taking His warnings seriously.

Now this brings us to something important.

Christians who believe in eternal security often say, "All true believers endure to the end."

I agree that believers must endure to the end.

But that does not answer the question we are discussing.

'''The question is not whether Christians must continue in faith. The question is whether everyone who has genuinely believed is guaranteed to continue, or whether someone can later turn away through unbelief.'''

Those are two different things.

Some Christians believe God guarantees that every truly saved person will continue.

I believe Scripture warns us that a genuine believer can turn away and be lost.

That is where our disagreement lies.

== 15. Can Anything Separate Us from God's Love? ==

Now let us consider another wonderful promise.

Romans 8:38–39 says:

<blockquote>"For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord."</blockquote>

I love this passage.

It reminds us that God's love is greater than anything this world can bring against us.

No enemy can overpower Him.

No hardship can defeat His love.

No created power can force God to abandon His children.

Those who believe in eternal security point to this passage, along with the rest of Romans 8, as strong evidence that God will bring every truly saved person safely to the end.

That is a serious argument.

But here is the question I would ask.

'''Is Paul saying that no power can take us away from God's love, or is he also saying that a person who genuinely believes can never choose to abandon faith in Christ?'''

Some Christians believe the passage guarantees both.

Others believe Paul is assuring believers that nothing can defeat God's saving love, without directly answering the question of someone deliberately turning away through unbelief.

We must examine the passage in its full context.

But one thing is certain.

God's promises are wonderful.

And His warnings are serious.

Both come from the same Lord.

We should not ignore either one.

== 16. Salvation Is by Grace—But We Must Continue in Faith ==

Now someone may say:

"If you believe a Christian must continue in faith, aren't you teaching salvation by works?"

No.

Not at all.

Ephesians 2:8–9 says:

<blockquote>"For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast."</blockquote>

I believe that completely.

We cannot save ourselves.

We cannot earn forgiveness.

We cannot work our way into heaven.

Jesus Christ is our Savior.

But now listen to Colossians 1:21–23.

Paul is speaking to people who had once been separated from God but had now been brought near through the death of Jesus Christ.

Then he says:

<blockquote>"If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel."</blockquote>

Did you notice that?

'''"If ye continue in the faith."'''

Paul does not say that they must earn salvation through their good works.

He speaks about continuing in the faith.

There is a difference.

We are saved by trusting in Jesus Christ, not by trusting in ourselves.

And the Bible repeatedly calls us to continue trusting Him.

Those who believe in eternal security say that every truly saved person will certainly continue.

I believe the warnings of Scripture show that continuing in faith is necessary and that turning away is a real danger.

But whichever position someone holds, we should all agree on this:

'''A past profession of faith should never become an excuse for abandoning Christ in the present.'''

== 17. What Do All These Warnings Tell Us? ==

We have examined many passages.

Now I want us to consider what they say when we put them together.

Hebrews 3 warns brethren about an evil heart of unbelief and departing from the living God.

Hebrews 6 describes people who experienced remarkable spiritual blessings and then speaks of falling away.

Hebrews 10 speaks about someone who was sanctified by the blood of the covenant and later treated that blood with contempt.

Jesus tells His disciples to abide in Him.

And in Revelation, the risen Christ speaks directly to His churches.

He commands them to repent.

He commands them to hold fast.

He commands them to overcome.

In Sardis, He identifies a few who have not defiled their garments and promises that they will walk with Him in white.

Then He promises the one who overcomes that his name will not be blotted out of the book of life.

Peter describes people who escaped the corruption of the world through the knowledge of Christ but became entangled again.

Paul warns about falling from grace.

He warns against unbelief.

And he tells believers to continue in the faith.

Now I want to ask you something.

'''Can we explain all these warnings simply by saying that anyone who finally turns away from Christ was never saved in the first place?'''

I understand why some Christians believe that.

They believe that when God truly saves someone, He guarantees that person's faith will continue until the end.

But when I read these passages together, I see something that troubles me about that explanation.

The warnings are directed toward people who are spoken of as brethren, as partakers, and as those who have experienced the work of God.

And Jesus Himself speaks to His churches about repentance, faithfulness, and overcoming.

I cannot simply dismiss these warnings by assuming that every person who falls away must never have been saved.

I believe Scripture gives us reason to take seriously the possibility that a person who genuinely believed can later turn away from Christ through unbelief.

That is why I reject the teaching that salvation, once genuinely received, can never be lost under any circumstances.

Not because I doubt God's power.

Not because I believe we can earn salvation.

And not because I think every Christian who struggles with sin is lost.

'''I reject it because I believe the Bible warns that turning away from Christ is a real danger, even for those who have genuinely believed.'''

That is the conclusion I have reached from studying these passages.

I know that other sincere Christians reach a different conclusion.

But I believe we must all be willing to examine the Scriptures carefully.

== 18. Are We Willing to Let Scripture Correct Us? ==

Now I want to return to the question with which we began.

What do we do when Scripture challenges something we have believed for many years?

Perhaps your pastor taught you a particular doctrine.

Perhaps your parents believed it.

Perhaps you have heard respected Bible teachers explain it for decades.

And perhaps you have never seriously questioned it.

But what happens when you come across passages that seem to challenge that teaching?

Do you examine them carefully?

Or do you immediately look for an explanation that will allow you to keep believing exactly what you have always believed?

I believe that is a question every Christian should ask.

And let me make something clear.

I am not suggesting that everyone who disagrees with me is refusing to follow Scripture.

There are sincere, Bible-believing Christians on both sides of this question.

But sincerity alone does not make an interpretation correct.

We must examine God's Word.

Acts 17:11 tells us about the Bereans.

They listened to the message being preached, but they also searched the Scriptures daily to see whether what they were hearing was true.

What a wonderful example!

They did not simply reject a message because it challenged them.

But neither did they accept something merely because a respected teacher said it.

They examined the Scriptures.

And that is what I am asking us to do.

No pastor knows everything.

No Bible teacher is right about everything.

No denomination has a perfect understanding of every passage.

And neither do I.

That is why we must remain willing to learn.

If what we believe is true, careful Bible study should strengthen our confidence.

But if we discover that something we have believed is not supported by Scripture, we should be willing to change.

'''Our loyalty must be to the Word of God, not simply to what we have always been taught.'''

== Conclusion: What Does the Scripture Say? ==

We have reached the end of this discussion.

But I do not want you to walk away simply remembering that someone argued against once saved, always saved.

I want you to remember the Scriptures.

Remember the warning in Hebrews 3:

'''"Take heed, brethren."'''

Remember the people described in Hebrews 6 who were enlightened and made partakers of the Holy Ghost.

Remember the words of Hebrews 10:

'''"Wherewith he was sanctified."'''

Remember the command of Jesus in John 15:

'''"Abide in me."'''

And remember what Jesus said to His churches in Revelation.

To Ephesus, He commanded repentance.

To Smyrna, He said to be faithful unto death.

To Thyatira, He said to hold fast until He comes.

To Philadelphia, He commanded them to hold fast.

And to Sardis, He spoke about a few who had not defiled their garments.

'''A few.'''

Those few, He said, would walk with Him in white.

And to the one who overcomes, He promised that his name would not be blotted out of the book of life.

Now I want to ask you one final question.

'''If Jesus Himself distinguishes between those who remain faithful and those who do not, and repeatedly calls His churches to repent, hold fast, and overcome, on what biblical grounds should we assure someone that permanently turning away from Christ can never endanger his salvation?'''

That question deserves more than a familiar religious saying.

It deserves an answer from Scripture.

The Lord who promises eternal life is the same Lord who warns against turning away.

The Lord who keeps His sheep is the same Lord who commands them to abide in Him.

And the Lord who calls His people by His name is the same Lord who commands them to overcome.

'''We cannot faithfully receive His promises while dismissing His warnings.'''

I believe these passages, taken together, make a strong biblical case that genuine believers must continue in faith and that turning away from Christ through settled unbelief is a real danger.

That is why I do not believe unconditional eternal security is supported by the full testimony of Scripture.

But I am not asking you to accept my conclusion simply because I have presented it.

Read the passages.

Examine their context.

Consider the explanations offered by those who understand them differently.

And above all, listen to the words of Jesus Christ.

There is one more thing I want to say.

'''These warnings are not meant to make every sincere Christian live in constant fear of losing salvation.'''

If you are struggling with sin, do not give up.

If you have fallen, turn to Christ in repentance.

If you are weak, remember that His grace is sufficient.

If you are weary, draw near to Him.

Our confidence is not in our own strength.

Our confidence is in Jesus Christ.

But we must never use that confidence as an excuse to turn away from Him.

So let me leave you with the question that should guide every Christian whenever Scripture challenges a long-held belief.

Not what has my denomination always taught?

Not what have my favorite Bible teachers always believed?

Not what explanation makes me feel most comfortable?

But this:

'''What does the Scripture say?'''

And when Scripture speaks, may we have the humility to listen, the courage to examine what we believe, and the faith to follow Jesus Christ wherever His Word leads us.

Because in the end, the question is not whether we have successfully defended a doctrine.

'''The question is whether we have faithfully submitted ourselves to the truth of God.'''

----

''Author: [[User:NehemiahMaxwell|Nehemiah Maxwell]]''

''Scripture quotations are from the King James Version (KJV).''

[[Category:Essays]]

Online Christian ministry

2026-10-19T23:37:55Z

NehemiahMaxwell: Added contributor profile link

{{Infobox_Contents |
topic_name = Online Christian ministry |
subtopics = [[Christian ministry]] · [[Christianity and the Internet]] · [[Christianity and technology]] · [[Evangelism]] · [[Discipleship]] · [[Church]] |
opinion_pieces =
|
}}

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'''Online Christian ministry''' is [[Christian ministry]] carried out or supported through the [[Internet]] and [[digital technology|digital technologies]]. It includes activities such as evangelism, Christian teaching, discipleship, [[prayer]] and [[pastoral care|pastoral connection]], as well as the use of [[website]]s, [[livestreaming]], [[podcast]]s, [[video]], [[social media]], [[email]] and [[online community|online communities]].

The technologies used in online ministry are relatively new, but the purposes of Christian ministry are not. Christians use [[digital communication]] as one of many possible means of proclaiming the [[Gospel]], teaching the [[Bible]], [[Great Commission|making disciples]], building up the [[Church]], serving people and bearing witness to [[Jesus Christ]].
</div>

== Biblical and theological foundations ==

The [[Bible]] does not address the Internet or modern digital technology directly. Online Christian ministry is therefore better understood as a contemporary application of enduring biblical principles than as a distinct form of ministry commanded in Scripture.

Jesus commissioned his followers to make disciples of all nations (Matthew 28:18–20) and told them that they would be his witnesses "to the ends of the earth" (Acts 1:8). The New Testament also records Christians communicating the Gospel across geographical and cultural boundaries. The [[Paul the Apostle|apostle Paul]] described adapting his approach to different people for the sake of the Gospel (1 Corinthians 9:19–23).

Christian ministry, however, involves more than transmitting religious information. The New Testament describes believers learning together, praying, sharing fellowship, serving one another and growing together as the [[Body of Christ]] (Acts 2:42–47; 1 Corinthians 12:12–27; Ephesians 4:11–16). Online ministry therefore raises an important question: how can digital technologies serve these purposes without allowing technological reach, popularity or efficiency to become substitutes for faithful Christian ministry?

== Development of online Christian ministry ==

Christians began using computer networks and the Internet for communication, discussion and the distribution of Christian material before the World Wide Web became widely used. As Internet access expanded, [[Christian organization]]s, churches and individuals created websites, online [[Bible study|Bible resources]], [[mailing list|email lists]], [[Internet forum|discussion forums]] and [[digital publication]]s.

Later developments in [[Broadband|broadband Internet]], [[smartphone]]s, [[social networking service|social networking]], [[streaming media]] and [[mobile app|mobile applications]] expanded the forms that online ministry could take. Sermons and Bible teaching could be distributed as audio or video, churches could livestream services, Christians could communicate through social networks, and people separated by great distances could participate in online discussions, prayer and study.

The [[COVID-19 pandemic]] accelerated the use of [[digital communication]] by many churches when normal patterns of physical gathering were disrupted. The experience also intensified theological discussion concerning online worship, Christian community, pastoral presence and the relationship between digital and embodied forms of church life.<ref>Jonas Kurlberg, Alexander Chow and Peter M. Phillips, eds., ''The Oxford Handbook of Digital Theology'' (Oxford University Press, 2026), Section III, "Theology and Digital Ministries."</ref>

[[Digital theology]] has developed as a field of theological reflection on digital technology and culture.<ref>Jonas Kurlberg, Alexander Chow and Peter M. Phillips, eds., ''The Oxford Handbook of Digital Theology'' (Oxford University Press, 2026).</ref>

== Forms of online Christian ministry ==

Online Christian ministry may be carried out by [[Local church|local churches]], [[Christian denomination|denominations]], [[Christian mission|mission organizations]], [[Christian institution]]s, [[Parachurch organization|parachurch ministries]] or individual Christians. The boundaries between these forms often overlap.

=== Evangelism and mission ===

Online [[Evangelism|evangelism]] uses [[digital communication]] to proclaim and explain the Gospel and to engage people who are exploring questions about God, [[Jesus Christ]], the [[Bible]] and Christian faith.

This can take place through websites, articles, videos, testimonies, social media, online conversations, [[Christian apologetics|apologetics]], Bible applications and other digital resources. Digital communication can cross geographical boundaries and may provide an initial point of contact for people who would not otherwise approach a church or Christian ministry.

Digital evangelism should not be reduced to the number of views, followers, impressions or clicks that content receives. The Christian purpose of evangelism concerns people and their response to the Gospel. Online communication may begin a conversation, while discipleship, [[Christian fellowship]] and continued personal engagement extend beyond the original digital encounter.<ref>Desmond Henry, Lisa Pak and Nick Parker, "Proclamation Evangelism in a Digital Age," Lausanne Movement, ''State of the Great Commission''.</ref>

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! colspan="4" style="background:#2f557f; color:#ffffff; padding:.55em; font-size:110%;" | Explore this article
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| style="width:25%; padding:.65em; border-right:1px solid #e3e8ee;" | [[#Biblical and theological foundations|Biblical foundations]]
| style="width:25%; padding:.65em; border-right:1px solid #e3e8ee;" | [[#Forms of online Christian ministry|Forms of ministry]]
| style="width:25%; padding:.65em; border-right:1px solid #e3e8ee;" | [[#Opportunities of online ministry|Opportunities]]
| style="width:25%; padding:.65em;" | [[#Challenges and ethical considerations|Ethics and challenges]]
|}
=== Teaching and discipleship ===

Churches and ministries use digital media for sermons, Bible studies, [[Theological education]], [[Christian devotional literature|devotional material]], discipleship courses and other forms of Christian teaching.

Recorded resources can make teaching available beyond the place and time where it was originally given. Interactive technologies can also enable Christians separated by distance to study Scripture, ask questions, pray and communicate with one another.

[[Discipleship]] is broader than consuming Christian content. It concerns learning to follow Jesus Christ in belief, character, obedience, relationships and service. Scholarship concerning online discipleship therefore examines not merely the delivery of religious information but the ways Christian communities seek to connect Christian tradition with transformation and [[Spiritual formation]].<ref>Mary E. Hess, "Online Discipleship and Spiritual Formation," in Jonas Kurlberg, Alexander Chow and Peter M. Phillips, eds., ''The Oxford Handbook of Digital Theology'' (Oxford University Press, 2026), pp. 242–252.</ref>

=== Church and ministry websites ===

Websites are one means by which churches and Christian ministries establish a public presence on the Internet. A website may provide information about a ministry's beliefs, leadership, worship, activities and location, as well as sermons, Bible teaching, event information, prayer resources and ways to make contact.

Websites differ from accounts hosted entirely on social media platforms because an organization generally has greater control over the structure and presentation of its own website. Social media may complement this presence by providing communication and interaction through third-party platforms.

Church and ministry websites should provide accurate and current information. Accessibility is also important so that [[Disability|people with disabilities]] are not unnecessarily excluded from digital resources.<ref>World Wide Web Consortium (W3C), Web Accessibility Initiative, "WCAG 2 Overview."</ref>

=== Online worship and livestreaming ===

Churches use livestreaming and recorded video to make [[Christian worship|worship services]] available to people who cannot be physically present and to others who wish to learn about a congregation.

Christians differ over the extent to which digitally mediated gatherings can constitute church gatherings and over whether practices such as [[Baptism]] and the [[Eucharist|Lord's Supper]] require physical presence. These questions are connected to wider Christian understandings of the Church, [[Embodiment (theology)|embodiment]], community, ministry and the [[Sacrament|sacraments]] or [[Ordinance (Christianity)|ordinances]].

Theological discussion of online worship has therefore considered questions including [[Embodiment (theology)|embodiment]], presence, participation, community, authority, authenticity and accountability.<ref>Kyle K. Schiefelbein-Guerrero, "Online Liturgies," in Jonas Kurlberg, Alexander Chow and Peter M. Phillips, eds., ''The Oxford Handbook of Digital Theology'' (Oxford University Press, 2026), pp. 216–229.</ref>

Online worship is one aspect of online Christian ministry. Christians may recognize significant uses for digital ministry while reaching different conclusions about which aspects of congregational life can appropriately occur online.

=== Audio, video and podcast ministry ===

Audio recordings, video platforms, livestreams and podcasts allow [[Sermon|Christian preaching]], teaching, testimony, interviews, worship and discussion to reach audiences beyond traditional church buildings and broadcasting.

These technologies can preserve teaching for later use and make Christian resources available across geographical boundaries. At the same time, the ease with which material can be published means that popularity or audience size should not automatically be treated as evidence of theological reliability.

=== Social media ministry ===

Social media may be used for evangelism, [[Encouragement|Christian encouragement]], announcements, teaching, testimony, prayer and conversation.

The speed and public nature of social media can also encourage [[Speech ethics|careless speech]], controversy, anger or the rapid circulation of [[Misinformation|false information]]. Christian communication online is subject to the same biblical concerns for truthfulness, love and responsible speech that apply elsewhere in Christian life (Ephesians 4:25, 29; Colossians 4:6; James 1:19).

Churches and ministries using social media also need to consider responsibility for accounts, moderation, privacy and appropriate boundaries in private communication.

=== Online prayer and pastoral care ===

Digital communication can allow Christians to pray with, encourage and maintain contact with people who are geographically distant, isolated, ill or otherwise difficult to reach in person. Churches and ministries may receive prayer requests or provide pastoral communication through websites, email, messaging services, video calls and social media.

Research into online pastoral care has identified both limitations and new possibilities associated with [[digital communication]], particularly following the [[COVID-19 pandemic]]. Continuing questions include [[Embodiment (theology)|embodiment]], attentiveness, privacy, boundaries and the maintenance of Christian community.<ref>Daniella Zsupan-Jerome, "Online Pastoral Care," in Jonas Kurlberg, Alexander Chow and Peter M. Phillips, eds., ''The Oxford Handbook of Digital Theology'' (Oxford University Press, 2026), pp. 253–266.</ref>

Online pastoral communication does not remove the limits of a minister's competence. Situations involving abuse, medical emergencies, serious [[Mental health crisis|mental-health crises]], danger to a person or other specialized needs may require safeguarding procedures, professional assistance or public authorities.

== Opportunities of online ministry ==

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Online Christian ministry can extend communication beyond geographical and scheduling limitations. Digital resources can remain available at times when a church building or ministry office is closed and can be accessed by people far from the organization that produced them.

Digital ministry may be especially useful for people affected by illness, disability, geographical isolation, caregiving responsibilities or other circumstances that make physical participation difficult. It can also provide an initial point of contact for people exploring Christianity privately.

The Internet enables Christian ministries in different places to share teaching, Scripture resources, training and other materials quickly. Digital communication can also support cooperation among Christians who might otherwise have little opportunity to meet.

These opportunities do not make every use of technology beneficial. The value of a digital tool depends partly upon the purpose for which it is used and the manner in which Christians use it.
</div>

== Challenges and ethical considerations ==

=== Truth and misinformation ===

Digital information can spread rapidly whether it is accurate or false. Christian ministries should take reasonable care to verify factual claims and distinguish established facts from opinion, interpretation or unconfirmed reports.

The ability to publish instantly does not remove the Christian responsibility to speak truthfully. Sensational or misleading communication may attract attention while damaging [[Christian witness]] and harming other people.

=== Authority and accountability ===

Digital platforms can allow an individual teacher or ministry personality to develop a large audience without the forms of accountability normally associated with a local Christian community or established ministry.

Audience size by itself is not evidence of [[Christian doctrine|sound doctrine]], Christian character or [[Spiritual maturity]]. Responsible online ministry therefore benefits from appropriate theological, pastoral and organizational accountability.

=== Privacy and safeguarding ===

Online ministry may involve children, [[Vulnerable adult|vulnerable adults]] and people discussing personal or confidential matters. Churches and ministries should use safeguarding practices appropriate to their circumstances, denomination and [[Law|applicable law]].

Care is particularly important when communicating privately with children or vulnerable people, publishing photographs or testimonies, collecting personal information and responding to disclosures of abuse.

=== Copyright and permission ===

Digital material is easy to copy and redistribute, but ease of copying does not remove copyright or other legal and ethical responsibilities. Ministries should obtain necessary permissions for [[Copyright|copyrighted]] photographs, music, video, writing and other material and provide attribution where required.

Permission and sensitivity are also important when publishing personal testimonies, photographs or private information about other people.

=== Financial transparency ===

Online Christian ministries may receive donations, sell resources, advertise products, accept sponsorship or have other commercial relationships. [[Conflict of interest|Financial interests]] that could materially influence a recommendation should be disclosed appropriately.

Christian ministries should avoid exploiting spiritual trust for financial gain. Clear disclosure can help readers distinguish ministry content from advertising, sponsorship or commercial recommendation.

=== Dependence on digital platforms ===

Social networks and other third-party services can be useful ministry tools, but churches and ministries do not control those platforms. Their policies, algorithms, features and availability may change.

Using more than one means of communication can reduce dependence upon a single platform. A ministry may, for example, combine a website, email communication, social media and in-person relationships rather than treating any one technology as its entire ministry.

=== Artificial intelligence ===

[[Artificial intelligence]] can assist with activities used in Christian ministry, including translation, transcription, accessibility and the organization of digital material. [[Generative artificial intelligence]] has also introduced theological and ethical questions concerning authorship, accuracy, privacy, [[Intellectual property]], human relationships and the nature of communication.

AI-generated material may contain factual errors or fabricated information and therefore requires appropriate human review. Christian use of artificial intelligence also raises a broader question about whether technology is supporting human ministry or substituting automated communication for relationships and responsibilities that properly belong to people.<ref>Marius Dorobantu and Erin Green, "Theologies of Artificial Intelligence," in Jonas Kurlberg, Alexander Chow and Peter M. Phillips, eds., ''The Oxford Handbook of Digital Theology'' (Oxford University Press, 2026), pp. 399–411.</ref>

== Online ministry and embodied Christian community ==

<div style="background:#f7f5fb; border-left:5px solid #73599d; padding:.8em 1.1em; margin:.7em 0 1.2em 0;">
A continuing theological question concerns the relationship between online Christian ministry and embodied Christian community.

Digital technologies can enable communication, teaching, prayer, encouragement and relationships among Christians. They can connect people who otherwise could not easily meet and can extend the ministry of an existing congregation beyond its physical gatherings.

The New Testament nevertheless describes the Church as a community whose members share life, gather for worship and teaching, serve one another and participate together in Christian practices (Acts 2:42–47; Hebrews 10:24–25; 1 Corinthians 12:12–27).

Christian traditions differ concerning precisely which aspects of church life require physical presence. The growth of online Christian communities and worship has therefore generated theological discussion concerning [[Embodiment (theology)|embodiment]], [[Ecclesiology]], pastoral presence, sacraments, authority and community.<ref>Moisés Sbardelotto and Tim Hutchings, "Online Christian Communities," in Jonas Kurlberg, Alexander Chow and Peter M. Phillips, eds., ''The Oxford Handbook of Digital Theology'' (Oxford University Press, 2026), pp. 201–215.</ref>

A balanced understanding of online ministry recognizes both its opportunities and its limitations. Digital technology can meaningfully extend [[Christian witness]], teaching, pastoral connection and service, but technological reach alone does not create discipleship, [[Spiritual maturity]] or Christian community.
</div>

== Conclusion ==

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Online Christian ministry is one expression of the Church's continuing use of available means of communication for [[Christian witness]] and service. Websites, video, audio, social media, email, online communities and newer technologies can extend the reach of evangelism, teaching, discipleship and pastoral connection.

The effectiveness of online ministry cannot be judged by technology alone. From a Christian perspective, the more fundamental questions concern faithfulness to Jesus Christ, truthfulness, love for people, [[Stewardship (theology)|responsible stewardship]], Christian community and whether technology is serving the purposes of ministry rather than becoming an end in itself.
</div>

== See also ==

* [[Christian ministry]]
* [[Christianity and the Internet]]
* [[Christianity and technology]]
* [[Evangelism]]
* [[Discipleship]]
* [[Church]]
* [[Baptism]]

== References ==

{{reflist}}

== Links ==

* [https://academic.oup.com/edited-volume/62968 ''The Oxford Handbook of Digital Theology'' — Oxford University Press]
* [https://lausanne.org/report/digital-ministry Digital Ministry — Lausanne Movement]
* [https://www.w3.org/WAI/standards-guidelines/wcag/ Web Content Accessibility Guidelines — World Wide Web Consortium]

''Author: [[User:NehemiahMaxwell|Nehemiah Maxwell]]''

{{returnto}} [[Christian ministry]]

User:NehemiahMaxwell

2026-10-19T23:08:49Z

NehemiahMaxwell: Created WikiChristian contributor profile

'''Nehemiah Maxwell'''

''Christian Minister | Writer | WikiChristian Contributor | Online Ministry Educator''

Nehemiah Maxwell is a Christian minister, writer, and WikiChristian contributor with a heart for helping people understand Scripture and use modern technology to share the Christian faith.

He has served in several areas of Christian ministry, including six years as an associate pastor, as well as service in church leadership and music ministry.

His writing focuses on biblical teaching, Christian living, and encouraging believers to examine Scripture carefully and grow in their understanding of God's Word.

== Online Ministry and Website Resources ==

Nehemiah is also the founder of [https://whichhostisbest.com/ WhichHostIsBest.com], a website that provides practical guidance for Christians who want to start blogs, build ministry websites, and share their message online. The website offers free educational resources and participates in web-hosting affiliate programs.

== Contributions to WikiChristian ==

Through his contributions to WikiChristian, Nehemiah hopes to help make biblical information accessible, understandable, and useful to readers around the world.

Essay:When Scripture Challenges What We Have Always Believed (Nehemiah Maxwell)

2026-10-19T17:07:58Z

NehemiahMaxwell: Created theological essay examining unconditional eternal security and biblical warnings about apostasy.

''The Biblical Case Against Unconditional Eternal Security''

''This theological essay presents an interpretation of biblical passages concerning salvation, perseverance, and apostasy. Christians hold different views on these questions. The arguments below represent the author's understanding of Scripture.''

== Introduction: Are We Willing to Examine What We Believe? ==

There are beliefs we may hold for many years without seriously questioning them. Perhaps we learned them as children, heard them repeatedly from the pulpit, or received them from teachers we deeply respect.

But what happens when we encounter a passage of Scripture that appears to challenge something we have always believed?

Do we examine the passage carefully, or do we immediately look for a way to defend our existing understanding?

This question brings me to the doctrine commonly expressed in the words, "Once saved, always saved."

Those who hold to unconditional eternal security believe that a person who has genuinely received salvation through Jesus Christ can never ultimately be lost. Some teach that salvation remains secure even if a believer later abandons the faith. Others believe that God will certainly preserve every genuine believer so that none will finally abandon Christ. Although these explanations differ, both maintain that someone who was truly saved cannot ultimately be lost.

I do not believe that conclusion agrees with the full teaching of Scripture.

I believe salvation is entirely by God's grace through faith in Jesus Christ. I believe He is faithful, powerful, and fully able to keep those who trust in Him.

But I also believe Scripture teaches that a person who has genuinely believed can later turn away from Christ through unbelief and ultimately be lost.

This does not mean that every sin or spiritual failure causes someone to lose salvation. Peter denied Jesus three times, yet the Lord restored him. God's mercy is real, and His grace is sufficient for those who repent.

The question before us is something far more serious:

'''Can someone who genuinely belongs to Christ later abandon Him through unbelief and be lost?'''

I believe the biblical evidence gives us reason to answer yes.

I recognize that faithful Christians disagree on this question. My purpose is not to question their sincerity or diminish their love for Christ. It is to present the Scriptures that have led me to reject unconditional eternal security and explain why I believe they must be taken seriously.

Jesus prayed:

<blockquote>"Sanctify them through thy truth: thy word is truth." — John 17:17 (KJV)</blockquote>

Our responsibility is not to make Scripture agree with what we believe. It is to make sure what we believe agrees with Scripture.

== 1. An Exception in the Prayer of Jesus ==

One passage that caused me to look more closely at this subject is John 17:12.

Shortly before His arrest, Jesus prayed to the Father:

<blockquote>"While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled."</blockquote>

Consider that statement.

Jesus declared that He had kept those whom the Father had given Him.

Then He said:

'''"None of them is lost, but the son of perdition."'''

The son of perdition was Judas Iscariot.

What caught my attention was the exception.

Jesus did not simply say that none had been lost. He mentioned Judas.

Why?

If we understand His statement as an absolute declaration that no one given to Him could ever be lost, what are we to make of the exception Jesus Himself included?

Now, someone defending unconditional eternal security may respond that Judas was never genuinely saved.

There is biblical evidence supporting that interpretation. John 6:64 says Jesus knew from the beginning who did not believe and who would betray Him. John 6:70 records Jesus saying that one of the Twelve was a devil. John 13:10–11 also indicates that Judas was not clean.

These passages provide serious reasons to question whether Judas ever possessed saving faith.

I acknowledge that.

Being chosen as an apostle does not necessarily mean Judas had been born again. Nor should we assume that everyone given to Jesus for His earthly ministry was given to Him in precisely the same sense as those described elsewhere in John's Gospel.

But the wording of John 17:12 still deserves examination.

Why did Jesus include Judas in His statement about those He had kept?

I do not claim this verse alone proves Judas was once saved. Scripture does not explicitly establish that conclusion.

Nevertheless, the exception is significant enough to raise a question, especially when considered alongside other passages concerning falling away.

And God's foreknowledge of Judas's betrayal does not, by itself, establish that every person who later abandons Christ must always have been without genuine faith.

To settle that broader question, we must examine what Scripture says about believers, unbelief, and the possibility of departing from God.

== 2. Christ's Promise to Keep His Sheep ==

Before examining the warnings, we must consider one of the strongest promises concerning the security of believers.

In John 10:27–29, Jesus declares:

<blockquote>"My sheep hear my voice, and I know them, and they follow me:

And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand.

My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father's hand."</blockquote>

I believe this promise wholeheartedly.

No enemy is stronger than Christ. No power can overcome His protection.

But notice how Jesus describes His sheep:

'''"My sheep hear my voice, and I know them, and they follow me."'''

Hearing His voice and following Him are part of His description.

Those who defend unconditional eternal security argue that the words "they shall never perish" guarantee the final salvation of every genuine believer. Those who believe in the perseverance of the saints further maintain that Christ will ensure His sheep continue following Him.

That is a serious argument and should not be dismissed.

But does the promise that no one can snatch Christ's sheep from His hand also establish that someone who genuinely follows Him can never subsequently reject Him?

Being taken away by another power and turning away through unbelief are not necessarily the same thing.

That distinction alone does not prove a believer can fall away. It does, however, show why we must examine the warnings alongside the promises.

'''The question is not whether Christ is able to keep His people. He certainly is. The question is whether Scripture teaches that a person can abandon the faith through which he belongs to Christ.'''

This brings us to the book of Hebrews.

== 3. A Warning Addressed to Brethren ==

Hebrews 3 begins with these words:

<blockquote>"Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus." — Hebrews 3:1</blockquote>

Notice how the writer addresses his readers.

He calls them holy brethren and partakers of the heavenly calling.

Then, in verse 6, he writes:

<blockquote>"But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end."</blockquote>

The writer connects belonging to Christ's house with holding fast until the end.

He then reminds his readers of Israel's experience in the wilderness.

The Israelites had witnessed God's mighty works. They had been delivered from Egypt and had experienced His provision. Yet many hardened their hearts through unbelief.

Then comes the warning:

<blockquote>"Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.

But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin." — Hebrews 3:12–13</blockquote>

Look carefully at the progression.

Sin deceives.

The heart becomes hardened.

Unbelief takes hold.

And the writer warns about departing from the living God.

He is not speaking casually. He urges believers to watch over one another so that their hearts will not become hardened.

Then verse 14 declares:

<blockquote>"For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end."</blockquote>

Again, continuing in faith is central to the argument.

Those who believe that all genuine Christians will persevere understand these verses as teaching that perseverance reveals who truly belongs to Christ. They also argue that God uses such warnings to keep His people faithful.

That explanation deserves consideration, especially because verse 14 can be read as describing continued faith as evidence of genuine participation in Christ.

But I believe we must also ask what the warning is intended to communicate to its readers.

The writer addresses them as brethren. He warns that an evil heart of unbelief can lead to departure from the living God. And he uses Israel's experience to show the seriousness of unbelief.

Hebrews 3:19 concludes:

<blockquote>"So we see that they could not enter in because of unbelief."</blockquote>

The writer is not merely recounting Israel's history. He is using that history to warn his Christian readers.

Hebrews 4:11 reinforces the connection:

<blockquote>"Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief."</blockquote>

The deliverance of Israel from Egypt is not identical to regeneration under the new covenant. But the writer deliberately draws a lesson from Israel's unbelief and applies it to those hearing his Christian message.

'''If unbelief prevented the wilderness generation from entering God's rest, why should believers treat warnings against unbelief as though they carry no genuine danger?'''

Hebrews does not leave that question unanswered. The writer continues to warn about falling away.

== 4. Those Who Were Enlightened and Then Fell Away ==

Hebrews 6:4–6 describes people who were once enlightened, tasted the heavenly gift, became partakers of the Holy Ghost, tasted the good Word of God, and experienced the powers of the world to come.

Then the writer speaks of their falling away.

These are remarkable descriptions.

The passage does not describe people who knew nothing about God or had never experienced the things associated with Christian faith.

It describes people who had received extraordinary spiritual privileges.

The question is whether those experiences included genuine salvation.

Those who defend unconditional eternal security argue that someone may experience the blessings of the Christian community, receive spiritual knowledge, and even witness the Spirit's work without being born again.

That is a possible interpretation. The passage does not explicitly use the words ''born again''.

But consider the language the writer chooses.

What does it mean to become a partaker of the Holy Ghost?

What does it mean to taste the heavenly gift?

And why does the writer describe falling away after such experiences in such severe terms?

Hebrews 6:9 adds another consideration. After issuing the warning, the writer expresses confidence concerning his readers and speaks of things accompanying salvation. Those who believe the people described in verses 4–6 were never genuinely saved point to this distinction.

That argument deserves attention.

Nevertheless, I believe the descriptions in verses 4–6 are too substantial to dismiss without careful examination. The passage must be read alongside the writer's other warnings about departing from God.

Hebrews 3 warns against unbelief.

Hebrews 6 warns concerning falling away after profound spiritual experiences.

And Hebrews 10 raises an even more pointed question about someone described as sanctified by the blood of Christ.

That passage deserves particular attention.

== 5. Sanctified by the Blood of the Covenant ==

Hebrews 10:28–29 declares:

<blockquote>"He that despised Moses' law died without mercy under two or three witnesses:

Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?"</blockquote>

I want to draw particular attention to these words:

'''"Wherewith he was sanctified."'''

The writer speaks of someone who treats the blood of the covenant as an unholy thing.

Yet he also says that this person was sanctified by that blood.

What does that mean?

Earlier in the same chapter, Hebrews 10:10 declares:

<blockquote>"By the which will we are sanctified through the offering of the body of Jesus Christ once for all."</blockquote>

Then verse 14 states:

<blockquote>"For by one offering he hath perfected for ever them that are sanctified."</blockquote>

Now return to verse 29.

The writer speaks of someone who treats with contempt the blood of the covenant by which he was sanctified.

That raises a question I believe we cannot afford to overlook.

'''If sanctification through Christ's sacrifice is associated with His saving work earlier in the chapter, why should we automatically understand sanctification by His blood in verse 29 as something entirely different?'''

The word ''sanctified'' can have different uses in Scripture. It can refer to being set apart, and not every use of the word necessarily means that someone has experienced regeneration.

Those who defend unconditional eternal security may therefore argue that verse 29 describes an outward covenant relationship rather than genuine salvation.

A less common interpretation understands the one being sanctified as Christ Himself, rather than the person being warned. However, I believe the more natural reading is that the writer is describing the person who treats the covenant blood with contempt. The remaining question is whether that sanctification refers to genuine salvation or an outward covenant relationship.

Some also understand the reference to sanctification differently because Hebrews 10:14 says Christ has perfected forever those who are sanctified.

These objections deserve careful examination.

Hebrews 10:14 certainly teaches the lasting effectiveness of Christ's sacrifice. I do not question that. But the question before us is whether this promise also establishes that someone who has genuinely received the benefits of that sacrifice can never subsequently reject Christ. I believe the warning in verse 29 must be allowed to speak alongside the promise in verse 14. We should not assume that one cancels the significance of the other.

But the explanation must arise from the passage itself, not merely from a desire to protect a doctrine.

Hebrews 10 repeatedly connects sanctification with Christ's sacrifice. In verse 29, the writer uses that same language while warning about someone who treats Christ's blood with contempt.

If this sanctification refers to the saving work of Christ, then the argument that the individual was never genuinely saved becomes difficult to maintain.

We would be dealing with someone who had received a genuine saving benefit through Christ's sacrifice and subsequently rejected that sacrifice.

And notice the seriousness of the warning.

Hebrews 10:26–27 declares:

<blockquote>"For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,

But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries."</blockquote>

The context is not simply an isolated failure or an ordinary struggle with sin.

The writer is warning against a deliberate rejection of Christ and His sacrifice.

Notice also the comparison with Moses' law.

If rejecting God's law under the old covenant could bring severe judgment, the writer asks how much greater the punishment would be for rejecting the Son of God.

This is not an argument that grace makes rebellion harmless.

It is a warning that rejecting Christ carries the gravest consequences.

I believe Hebrews 10:29 is among the strongest passages challenging the claim that everyone who ultimately rejects Christ must necessarily have been without genuine salvation from the beginning.

The writer's description of sanctification by Christ's blood demands more than a passing explanation.

And the comparison with Moses brings us to another important passage.

== 6. When a Righteous Person Turns Away ==

In Ezekiel 18, God speaks about personal responsibility, repentance, and the consequences of turning away from righteousness.

He first explains that a wicked person who turns from sin and does what is right shall live.

Then, in Ezekiel 18:24, He declares:

<blockquote>"But when the righteous turneth away from his righteousness, and committeth iniquity, and doeth according to all the abominations that the wicked man doeth, shall he live? All his righteousness that he hath done shall not be mentioned: in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die."</blockquote>

Consider what God says.

The person is described as righteous.

Then the person turns away from righteousness.

He practices wickedness.

And God declares that his former righteousness will not protect him from judgment.

The principle is clear: '''a person's former righteous standing must not become a reason to presume that subsequent rebellion carries no consequences.'''

Ezekiel was addressing Israel under the old covenant. We should not automatically equate every reference to righteousness or life and death in that setting with regeneration and eternal salvation under the new covenant.

But that distinction does not make the principle irrelevant to Christians.

In fact, the writer of Hebrews himself shows us how Old Testament judgments can serve as warnings under the new covenant.

He uses Israel's unbelief in Hebrews 3 and 4.

And in Hebrews 10, he compares punishment under Moses' law with the more severe consequences of rejecting Christ.

This is important.

We are not inventing a connection between the Old Testament and the Christian life. Hebrews makes that connection.

Ezekiel warns that a righteous person who turns away cannot presume upon former righteousness.

Hebrews warns that rejecting Christ after receiving the knowledge of the truth carries severe consequences.

The circumstances are different, but the spiritual warning is consistent.

God's earlier dealings with His people teach us that turning away from Him is never something to take lightly.

== 7. The Command to Abide in Christ ==

Jesus gives another important warning in John 15.

He describes Himself as the true vine and His disciples as branches.

Then He declares:

<blockquote>"Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me." — John 15:4</blockquote>

The word ''abide'' means to remain or continue.

Jesus is not merely speaking about beginning a relationship with Him.

He commands His disciples to remain in Him.

Then He warns:

<blockquote>"If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned." — John 15:6</blockquote>

Those who believe in unconditional eternal security often understand the removed branches as people who were outwardly connected to Christ but never possessed genuine saving faith.

That interpretation must be considered. The illustration itself does not explicitly settle the spiritual condition of every branch.

But the command and warning are unmistakable.

Jesus commands His disciples to abide in Him.

And He warns about the consequences of not abiding.

When we read John 15 alongside Hebrews 3 and Hebrews 10, a consistent concern emerges.

Hebrews warns against departing from the living God.

Jesus warns against failing to remain in Him.

Hebrews describes the seriousness of rejecting Christ's sacrifice.

Jesus describes the consequences of separation from the vine.

'''I believe these warnings should be understood as genuine calls to continue in Christ, not merely as descriptions of what could never happen to someone who truly belongs to Him.'''

== 8. Those Who Escaped and Became Entangled Again ==

Second Peter 2:20–21 adds another dimension to the discussion:

<blockquote>"For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning.

For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them."</blockquote>

Peter describes people who escaped the pollutions of the world through the knowledge of Jesus Christ.

Yet they became entangled again and were overcome.

Their latter condition became worse than their former condition.

Those who defend unconditional eternal security point to the illustrations that follow: a dog returning to its vomit and a washed sow returning to the mire.

They understand these illustrations as evidence that the individuals' inward nature was never transformed.

That interpretation has contextual support.

But Peter's description of their escape through the knowledge of Christ must also be taken seriously.

The passage does not explicitly settle whether these individuals experienced regeneration. Nevertheless, it reinforces the seriousness of turning away after receiving the knowledge of Christ.

And it adds another warning to the larger biblical picture.

== 9. Can Someone Fall from Grace? ==

In Galatians 5:4, Paul writes:

<blockquote>"Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace."</blockquote>

Paul was addressing people who were being drawn toward seeking justification through the Law rather than relying upon Christ.

He did not treat that change as spiritually insignificant.

He described it as falling from grace.

Earlier, in Galatians 3:3, he asked:

<blockquote>"Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?"</blockquote>

Paul appeals to their beginning in the Spirit while warning against a different basis of acceptance before God.

It is true that a congregation may contain people who have never genuinely believed. But that possibility should not cause us to dismiss Paul's language about beginning in the Spirit and falling from grace.

His concern is the danger of abandoning dependence upon Christ.

This agrees with the emphasis we have already encountered in Hebrews and John 15.

Continuing in Christ matters.

== 10. Those Who Stand by Faith Must Continue ==

Romans 11:20–22 provides another warning.

Paul speaks of branches broken off because of unbelief and others who stand by faith.

He declares:

<blockquote>"Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear:

For if God spared not the natural branches, take heed lest he also spare not thee.

Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off."</blockquote>

Notice two statements:

'''"Thou standest by faith."'''

And:

'''"If thou continue in his goodness: otherwise thou also shalt be cut off."'''

The immediate context concerns Israel and the Gentiles in God's saving purposes. The olive tree illustration has a corporate dimension and should not automatically be treated as direct proof that an individual can lose salvation.

Nevertheless, Paul's warning is clear.

Those who stand by faith must not become proud or presume upon their position.

Unbelief led to branches being broken off.

And Paul warns against the same danger.

Once again, the necessity of continuing is emphasized.

== 11. What About Those Who Went Out from Us? ==

One of the strongest objections to the position I am presenting comes from 1 John 2:19:

<blockquote>"They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us."</blockquote>

John explains that certain people who departed from the Christian community had never truly belonged.

Those who defend unconditional eternal security understand this as establishing a general principle: anyone who permanently abandons Christ was never genuinely saved.

But does John's statement about these particular individuals necessarily establish that conclusion concerning every person who could ever turn away?

I do not believe it does.

John could correctly identify those who departed as never having truly belonged without proving that no genuinely saved person could ever abandon the faith.

The broader claim must be tested against the other passages.

And that brings us back to Hebrews 10:29.

If someone was sanctified by the blood of the covenant, what grounds do we have for insisting that this person could never have experienced genuine salvation?

That question must be answered from the text.

We should not allow one passage to silence another.

Nor should we assume that every warning concerning apostasy must refer to people who were never saved.

'''The question is not whether some people who abandon the Christian faith were never genuinely saved. Scripture shows that this can be true. The question is whether Scripture teaches that it must be true in every case.'''

I do not believe it does.

== 12. God's Promises and Our Responsibility ==

Those who believe in unconditional eternal security also appeal to God's promises concerning the preservation of believers.

Philippians 1:6 declares:

<blockquote>"Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ."</blockquote>

Romans 8:38–39 likewise declares that neither death, life, angels, powers, things present, things to come, nor any other creature can separate believers from the love of God in Christ Jesus.

These are wonderful promises.

I believe them.

God is faithful. His saving work is not weak or uncertain.

And Romans 8 presents a powerful account of God's saving purpose, extending from His calling to the final glorification of His people.

Those who believe that all genuine believers will persevere understand these promises as guaranteeing their final salvation.

That is an important interpretation.

But we must also consider what Paul says about the believer's response to God's work.

In Philippians 2:12–13, he writes:

<blockquote>"Work out your own salvation with fear and trembling.

For it is God which worketh in you both to will and to do of his good pleasure."</blockquote>

God works in His people, and His people are called to respond.

I do not believe His promises should be interpreted in a way that makes the warnings against unbelief unnecessary.

Nor should the warnings cause us to doubt His faithfulness.

Both belong to Scripture.

'''God's power to keep us is certain. But I believe His Word also warns us against abandoning the faith through which we receive His saving grace.'''

== 13. Salvation by Grace Does Not Make Continuing Faith Unnecessary ==

An important misunderstanding must be addressed.

When I say that believers must continue in faith, I am not teaching that salvation is earned through human effort.

Ephesians 2:8–9 declares:

<blockquote>"For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:

Not of works, lest any man should boast."</blockquote>

Salvation is God's gift.

We cannot earn it.

But receiving salvation through faith does not make continuing faith irrelevant.

Colossians 1:21–23 is especially important.

Paul addresses people who had once been alienated from God but had now been reconciled through Christ's death.

He then speaks of their presentation before God as holy and blameless, adding:

<blockquote>"If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard."</blockquote>

Notice the order.

Paul speaks of people who have been reconciled.

Then he speaks of continuing in faith.

Those who believe that every genuinely saved person will persevere understand continued faith as evidence that reconciliation was genuine.

But I believe Paul's conditional language deserves its full weight.

He connects their final presentation before God with continuing in the faith.

And this agrees with the repeated warnings we have examined.

Hebrews warns against unbelief and departure from God.

Jesus commands His disciples to abide.

Paul warns against falling from grace.

And Colossians connects reconciliation with continuing in faith.

These passages do more than teach that faith is important at the beginning of the Christian life.

They emphasize the necessity of continuing in that faith.

'''I believe salvation is entirely by grace, but I do not believe grace makes the abandonment of faith spiritually harmless.'''

== 14. What I Believe the Biblical Evidence Establishes ==

We have examined Christ's promises, the warnings in Hebrews, the teaching of Jesus concerning abiding, and the warnings given by Paul and Peter.

What conclusion should we draw?

I believe the evidence establishes several important truths.

First, salvation is God's gift, received by grace through faith in Jesus Christ. It cannot be earned through human works.

Second, Christ is fully able to preserve those who trust in Him. His power and faithfulness are not in question.

Third, Scripture repeatedly commands believers to continue in faith and warns against unbelief, falling away, and departing from God.

Fourth, some of these warnings describe people in terms that suggest more than an outward religious profession. Hebrews speaks of participation in Christ, profound spiritual experiences, and sanctification through the blood of the covenant. Colossians addresses people described as reconciled to God.

Fifth, I do not believe Scripture establishes that every person who ultimately abandons Christ must necessarily have been without genuine salvation from the beginning.

Those who believe in unconditional eternal security may argue that the warnings are means God uses to preserve His people, and that genuine believers will therefore certainly persevere.

I recognize that explanation.

But I believe the combined testimony of Scripture more naturally supports the conclusion that '''a person who has genuinely believed can subsequently abandon Christ through unbelief and ultimately be lost.'''

That is why I reject unconditional eternal security.

This conviction does not lead me to believe that every struggling Christian is lost.

Peter denied Christ, yet he was restored.

The Lord is merciful and calls His people to repentance.

There is a difference between struggling with sin and ultimately rejecting the One who saves us.

The danger Scripture warns against is not that Christ is unable to keep His people.

It is the seriousness of turning away from Him.

== Conclusion: Let the Scriptures Speak ==

I began with a question:

'''Can someone who genuinely belongs to Christ later abandon Him through unbelief and be lost?'''

After examining these passages, I believe the answer is yes.

But I want to return to one statement that stands at the heart of my conclusion.

Hebrews 10:29 speaks of someone who treats as unholy the blood of the covenant '''"wherewith he was sanctified."'''

Earlier in the same chapter, the writer connects sanctification with the sacrifice of Jesus Christ.

That raises a question which, in my judgment, cannot simply be set aside:

'''If a person was sanctified by the blood of Christ, why must we assume that person was never genuinely saved?'''

I recognize that there are different interpretations of this passage. But I believe its wording provides substantial support for the possibility that someone who has experienced Christ's saving work can subsequently reject Him.

And Hebrews 10 does not stand alone.

Hebrews 3 warns brethren against departing from the living God through unbelief.

Hebrews 6 warns concerning falling away after extraordinary spiritual experiences.

Jesus commands His disciples to abide in Him.

Paul warns against falling from grace and calls reconciled believers to continue in faith.

Ezekiel declares that former righteousness does not provide unconditional protection when someone turns away, and Hebrews itself shows how Old Testament judgments can instruct Christians.

Taken together, these passages present a warning I believe we must not explain away.

I do not deny the promises of God.

I rejoice in them.

Christ is able to keep His sheep. God's grace is sufficient. His faithfulness is beyond question.

But I cannot accept an interpretation of those promises that, in my understanding, removes the genuine danger expressed in the warnings.

Nor can I accept that every person who ultimately turns away must necessarily have been without genuine salvation from the beginning.

'''For these reasons, I believe unconditional eternal security does not agree with the full testimony of Scripture.'''

I recognize that other Christians reach a different conclusion. They should be free to present the biblical evidence supporting their understanding, just as I have presented mine.

My desire is not to win an argument at the expense of truth.

It is to understand and faithfully proclaim what God has revealed.

The Bereans were commended because they searched the Scriptures to determine whether the things they heard were true (Acts 17:11).

That is the example I want to follow.

And if Scripture shows that something I have believed is mistaken, I want to be willing to receive correction.

The psalmist prayed:

<blockquote>"Open thou mine eyes, that I may behold wondrous things out of thy law." — Psalm 119:18</blockquote>

May that be our prayer as well.

'''Truth remains truth, and God's Word must have the final say.'''

----

''Author: [[User:NehemiahMaxwell|Nehemiah Maxwell]]''

''Scripture quotations are from the King James Version (KJV).''

[[Category:Essays]]

Essay:2 Thessalonians 2: Preparing Believers for Christ's Return (Nehemiah Maxwell)

2026-10-12T21:34:02Z

NehemiahMaxwell: Created a biblical essay on 2 Thessalonians 2, examining Christian views of Christ's return, early Church teachings, and the importance of remaining faithful.

''By Rev. Nehemiah Maxwell''

== Introduction ==

The return of Jesus Christ is one of the greatest promises given to the Church. For nearly 2,000 years, Christians have looked forward to the day when He will return and gather His people to Himself.

Although Christians agree that Jesus will return, they do not all agree about the timing of certain events surrounding His coming.

Christians differ concerning the timing of the gathering of believers, commonly called the ''rapture'', in relation to the period known as the Great Tribulation.

Some believe the Church will be gathered to Christ before this period begins. Others believe believers will remain on earth during part or all of that time.

Yet beyond these differences lies an important question:

'''What if future events unfold differently from what we have been taught to expect?'''

For example, what if Christians who have always believed they would be taken to heaven before the Great Tribulation find themselves still here when events described in Bible prophecy appear to unfold?

Would they remain strong in their faith, or would they become frightened and confused?

These questions are not intended to create fear or begin another debate about the timing of the rapture. Rather, they concern something every Christian should take seriously: spiritual readiness.

The Apostle Paul addressed a similar concern in his second letter to the Thessalonians. His words provide valuable guidance for believers today.

== 1. Paul's Concern for the Thessalonian Believers ==

In 2 Thessalonians 2, Paul addresses believers who had become troubled by reports concerning the Day of the Lord, a term used in Scripture for a time when God acts in judgment and brings His purposes to fulfillment.

Paul writes:

<blockquote>"That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand."

— 2 Thessalonians 2:2 (KJV)</blockquote>

Notice Paul's concern.

The Thessalonian believers had heard things that caused them to become shaken and troubled.

Paul wanted them to understand what he had already taught them so they could remain strong in their faith.

This is an important lesson for Christians today.

Sometimes believers become so certain about how they expect future events to unfold that they may not be prepared to consider another possibility.

Paul's response reminds us that understanding Scripture is important, not simply so we can know what may happen in the future, but so we can remain faithful to Christ whatever happens.

== 2. The Events Paul Identifies ==

Paul continues:

<blockquote>"Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition."

— 2 Thessalonians 2:3 (KJV)</blockquote>

Paul warns the Thessalonians that certain events must take place before the Day of the Lord.

He identifies two important developments.

=== The Falling Away ===

The first is what Paul calls a "falling away."

The Greek word used here is ''apostasia'', commonly understood as rebellion or a departure from the faith.

Many Bible teachers understand this as a widespread turning away from God and His truth.

Some interpreters believe the word may refer instead to a physical departure, which they connect with the gathering of believers. This interpretation is debated among Bible scholars.

Although Christians differ concerning the exact meaning of this expression, Paul's warning against deception remains important.

=== The Revelation of the Man of Sin ===

The second event Paul mentions is the revealing of the "man of sin," also called the "man of lawlessness" in some Bible translations.

Paul describes a figure who opposes God, exalts himself, and deceives those who reject the truth.

Many Christians understand this figure to be the Antichrist, a name commonly associated with the final enemy of Christ and His people.

Paul also explains that this individual's power will not last forever. In 2 Thessalonians 2:8, he declares that Jesus Christ will destroy the lawless one at His coming.

The passage therefore points beyond the activity of evil to the ultimate victory of Jesus Christ.

== 3. The Gathering of Believers and the Question of Timing ==

Paul begins the chapter with these words:

<blockquote>"Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him."

— 2 Thessalonians 2:1 (KJV)</blockquote>

The gathering of believers to Christ is also described in 1 Thessalonians 4:16–17, where Paul speaks of believers being caught up to meet the Lord.

Christians commonly refer to this gathering as the rapture.

However, believers have different understandings of when this event will take place in relation to the Great Tribulation, a period of severe trouble described in passages such as Matthew 24 and Revelation.

Four views are commonly discussed.

* '''Pre-tribulation:''' The belief that Jesus will gather His Church before the Great Tribulation begins.
* '''Mid-tribulation:''' The belief that the Church will be gathered around the middle of the tribulation period.
* '''Pre-wrath:''' The belief that Christians may experience persecution during the final period of trouble but will be gathered before God pours out His final judgments.
* '''Post-tribulation:''' The belief that the Church will remain through the Great Tribulation and be gathered to Christ at His return.

Christians who hold these different views often appeal to the same passages of Scripture but understand how those passages fit together differently.

The purpose of this article is not to determine which view is correct.

Instead, it raises a question that applies to every believer:

'''If our understanding of the timing proves mistaken, will we still be prepared to remain faithful to Jesus Christ?'''

== 4. What Did the Early Christians Believe? ==

An important part of this discussion is the testimony of early Christian writers.

Several Christian teachers who lived within the first few centuries after the apostles expected believers to face the Antichrist before Christ's return.

Their writings are worth considering because they show how some Christians understood these biblical warnings long before the modern discussions about the timing of the rapture.

This does not mean that every early Christian held the same view. Nor does it mean that an interpretation is automatically correct simply because it is old.

However, these writings provide valuable historical background.

=== Irenaeus of Lyons (about AD 130–202) ===

Irenaeus was an early Christian leader who lived during the second century.

In his work ''Against Heresies'', particularly Book 5, chapters 25–30, he discussed the Antichrist, the persecution of God's people, and the events surrounding Christ's final victory.

His writings reflect an expectation that the Antichrist would oppose God's people before Christ brought about their final deliverance.

[https://www.newadvent.org/fathers/0103525.htm Read Irenaeus, Against Heresies, Book V, Chapter 25.]

=== Hippolytus of Rome (about AD 170–235) ===

Hippolytus was another early Christian writer who discussed the events surrounding the Antichrist.

In ''On Christ and Antichrist'', particularly chapters 60–63, he described the Church experiencing persecution during the time associated with the Antichrist.

He also referred to Paul's teaching in 2 Thessalonians 2 concerning the falling away and the revelation of the man of sin.

His writings provide a clear example of an early Christian teacher who expected the Church to face serious opposition before Christ's final victory.

[https://www.newadvent.org/fathers/0516.htm Read Hippolytus, On Christ and Antichrist.]

=== John Chrysostom (about AD 347–407) ===

John Chrysostom was a well-known Christian preacher and teacher who lived during the fourth and fifth centuries.

In his third homily on 2 Thessalonians, he discussed the falling away and the appearance of the Antichrist.

He emphasized Paul's warning against deception and the importance of understanding what Scripture teaches.

His writings show that these warnings continued to receive serious attention among Christian teachers centuries after the apostles.

[https://www.newadvent.org/fathers/23053.htm Read John Chrysostom, Homily 3 on Second Thessalonians.]

=== The Development of Pre-Tribulation Teaching ===

During the nineteenth century, John Nelson Darby (1800–1882), a leader associated with the Plymouth Brethren movement, played an important role in developing and spreading the modern teaching that the Church would be gathered before the Great Tribulation.

His teachings became influential among certain Protestant churches, particularly in Britain and the United States.

This does not mean that Darby was the first Christian ever to suggest that believers might be delivered before a future period of trouble, or that every Christian before him believed exactly the same thing.

However, the modern, organized teaching of a pre-tribulation rapture became especially prominent through his work and the influence of those who followed him.

=== Why This History Matters ===

The purpose of examining these early Christian writings is not to prove that one group of Christians was right and another was wrong.

Rather, it raises a reasonable question:

'''If some Christians living relatively close to the time of the apostles expected believers to face the Antichrist, shouldn't Christians today at least seriously consider that possibility?'''

Considering a possibility does not require a person to abandon what they believe.

It encourages believers to examine Scripture carefully and remain humble about matters that Christians have understood differently.

== 5. What If the Church Faces the Great Tribulation? ==

For Christians who have always believed that the Church will be gathered before the Great Tribulation, the possibility of remaining on earth during that period may be difficult to consider.

Imagine a believer who has spent many years hearing that Christians will be taken to heaven before the Antichrist appears.

Now imagine that events begin to unfold which appear to match the biblical descriptions of the man of sin, yet Christians are still here.

How might that believer respond?

Would they wonder whether they had missed the rapture?

Would they begin questioning what they had been taught?

Could they even begin to wonder whether God had failed to keep His promises?

These are important questions, not because such events have been proven to be unfolding, but because believers should be prepared for the possibility that their understanding of prophecy may be incomplete.

It is important to recognize the difference between '''what Jesus Christ has promised and how Christians understand the timing of those promises.'''

If the Church were to experience severe persecution before Christ's return, that would not, by itself, mean that Jesus had abandoned His people.

Jesus told His disciples:

<blockquote>"In the world ye shall have tribulation: but be of good cheer; I have overcome the world."

— John 16:33 (KJV)</blockquote>

This verse does not settle the question of whether the Church will experience the final Great Tribulation.

However, it reminds us of an important truth.

'''The presence of suffering does not mean the absence of God's faithfulness.'''

Our confidence in Christ should remain firm even when circumstances unfold differently from what we expected.

== 6. Jesus Prepared His Followers for Difficult Times ==

Jesus did not hide from His disciples the fact that they would face hardship because of their faith.

He warned them beforehand.

In John 16:1, He said:

<blockquote>"These things have I spoken unto you, that ye should not be offended."

— John 16:1 (KJV)</blockquote>

In the verses that follow, Jesus speaks about persecution and rejection.

He wanted His disciples to understand that difficult experiences did not mean something had gone wrong with God's promises.

They were being prepared so that they would not stumble when those experiences came.

This teaches an important lesson.

'''Preparing believers for the possibility of suffering is not the same as predicting that they will certainly experience it.'''

It is helping them develop the kind of faith that remains strong if difficult times come.

In Matthew 24, Jesus also warned about deception, persecution, and the importance of endurance.

Christians differ concerning how all the events in that chapter should be understood. Yet the call to remain faithful is clear.

Being prepared does not require us to understand every detail of what lies ahead.

It requires us to know whom we trust.

== 7. The Difference Between Tribulation and God's Wrath ==

Another important part of this discussion concerns the difference between tribulation and the wrath of God.

''Tribulation'' refers to trouble, suffering, or persecution. God's ''wrath'' refers to His righteous judgment against sin and evil.

Paul writes:

<blockquote>"For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ."

— 1 Thessalonians 5:9 (KJV)</blockquote>

Christians agree that believers are saved from God's judgment through Jesus Christ.

However, they differ concerning how this promise relates to the Great Tribulation.

Some believe the entire period of the Great Tribulation is a time of divine wrath and that the Church must therefore be removed before it begins.

Others believe Scripture distinguishes between persecution directed against God's people and the judgments God brings upon the wicked.

The Bible provides many examples of faithful believers experiencing great difficulty.

Daniel was thrown into the lions' den.

Shadrach, Meshach, and Abednego were thrown into the fiery furnace.

The apostles experienced imprisonment, beatings, and persecution because of their faith.

These examples do not establish when the rapture will occur.

However, they remind us that God can remain faithful to His people even when He allows them to face suffering.

== 8. Avoiding Fear and Unnecessary Speculation ==

Discussions about the Antichrist, the Great Tribulation, and the return of Jesus can sometimes produce fear.

Throughout Christian history, people have attempted to identify particular leaders, governments, wars, and world events as the fulfillment of biblical prophecy.

Many such predictions have proven mistaken.

Jesus warned His followers about deception, and Paul gave similar warnings to the Thessalonians.

For this reason, Christians should be cautious about accepting claims that a particular individual is the Antichrist or that a specific world event proves the Great Tribulation has begun.

The purpose of studying Bible prophecy should not be to create fear or encourage constant speculation.

Rather, it should help believers grow in understanding, remain watchful, and place their confidence in Christ.

'''Christians do not need to live in fear of the Antichrist. They need to live in faithfulness to Jesus Christ.'''

== 9. Preparing Believers to Remain Steadfast ==

After explaining the matters concerning the Day of the Lord and the man of sin, Paul encouraged the Thessalonians with these words:

<blockquote>"Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle."

— 2 Thessalonians 2:15 (KJV)</blockquote>

Paul's instruction is simple but powerful.

Stand fast.

Remain firm in the truth.

Do not allow confusion or deception to turn you away from Christ.

This is a message that applies to every Christian, regardless of their understanding of the timing of the rapture.

=== Our Confidence Must Rest in Christ ===

The foundation of the Christian faith is Jesus Christ—His death, resurrection, promises, and coming again.

Our confidence should not depend entirely upon being correct about every detail of future events.

=== We Should Be Prepared for Both Deliverance and Endurance ===

If Christ gathers His Church before the Great Tribulation, believers will rejoice in His coming.

If the Church remains on earth during part of that period, Christians should be prepared to remain faithful.

And if believers are called to endure the entire period before Christ returns, their hope must still rest in Him.

In every situation, the responsibility remains the same: trust Christ and remain faithful.

=== We Must Remain Grounded in Scripture ===

Paul repeatedly warned believers against deception.

Christians should therefore examine what they hear, compare teachings with Scripture, and remain careful about claims concerning future events.

=== We Need One Another ===

The New Testament also emphasizes the importance of encouraging one another.

Believers facing difficult circumstances need prayer, fellowship, and reminders of God's promises.

The Church is called to strengthen its members, especially during times of uncertainty and suffering.

== 10. The Assurance of Christ's Final Victory ==

One of the most encouraging truths in 2 Thessalonians 2 is that the chapter does not end with the power of the man of sin.

It points to the victory of Jesus Christ.

Paul writes that the Lord will destroy the lawless one at His coming (2 Thessalonians 2:8).

Whatever power evil may appear to possess, it will not overcome Christ.

Paul closes the chapter with a prayer for the believers:

<blockquote>"Comfort your hearts, and stablish you in every good word and work."

— 2 Thessalonians 2:17 (KJV)</blockquote>

The chapter begins with believers who were shaken and troubled.

It ends with a prayer that God would comfort and strengthen them.

Believers do not need complete knowledge of every future event in order to have confidence in Christ.

They need to remain grounded in His promises and faithful to His Word.

== Conclusion: The Most Important Thing Is to Be Ready ==

Christians may continue to disagree about whether the Church will be gathered before, during, or after the Great Tribulation.

The testimony of several early Christian writers reminds us that the expectation of believers facing the Antichrist has a longstanding place in Christian history.

That historical evidence does not prove that one view of the rapture is correct. But it does encourage Christians to consider the possibility that their understanding of the timing may be mistaken.

And that brings us to the most important point.

'''Our faith must be firmly established in Jesus Christ, not merely in our understanding of when certain prophetic events will occur.'''

If Jesus gathers His Church before the Great Tribulation, believers will rejoice in His coming.

But if the Church is still here when severe persecution arises, Christians should not conclude that God has abandoned them or failed to keep His promises.

They should remember that Jesus warned His followers about suffering, called them to remain faithful, and promised His ultimate victory.

Jesus said:

<blockquote>"Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh."

— Matthew 24:44 (KJV)</blockquote>

The purpose of studying Bible prophecy is not simply to determine when Jesus will return. It is to help us live faithfully while we wait for Him.

Whether our understanding of the timing is correct or mistaken, the essential calling remains unchanged.

'''Be watchful. Remain faithful. Trust Jesus Christ.'''

The most important question is not simply whether we understand when Jesus will return, but whether we are prepared to remain faithful to Him until He does.

== Bible Passages for Further Study ==

* Daniel 7:21–27
* Matthew 24:4–44
* John 16:1–4, 33
* Romans 8:35–39
* 1 Thessalonians 4:13–5:11
* 2 Thessalonians 2:1–17
* Revelation 7:9–17
* Revelation 13:7–10

== Historical Sources ==

* Irenaeus of Lyons, ''Against Heresies'', Book V, chapters 25–30. [https://www.newadvent.org/fathers/0103.htm Read online.]
* Hippolytus of Rome, ''On Christ and Antichrist'', chapters 60–63. [https://www.newadvent.org/fathers/0516.htm Read online.]
* John Chrysostom, ''Homilies on Second Thessalonians'', Homilies III–IV. [https://www.newadvent.org/fathers/23053.htm Homily III] | [https://www.newadvent.org/fathers/23054.htm Homily IV]

== Additional Reading ==

* F. F. Bruce, ''1 and 2 Thessalonians''.
* Gene L. Green, ''The Letters to the Thessalonians''.
* Robert H. Gundry, ''The Church and the Tribulation''.
* John F. Walvoord, ''The Rapture Question''.
* Marvin Rosenthal, ''The Pre-Wrath Rapture of the Church''.

Online Christian ministry

2026-09-11T22:24:47Z

NehemiahMaxwell: Creating article on online Christian ministry, including evangelism, discipleship, websites, digital media, pastoral and ethical considerations.

{{Infobox_Contents |
topic_name = Online Christian ministry |
subtopics = [[Christian ministry]] · [[Christianity and the Internet]] · [[Christianity and technology]] · [[Evangelism]] · [[Discipleship]] · [[Church]] |
opinion_pieces =
|
}}

'''Online Christian ministry''' is [[Christian ministry]] carried out or supported through the Internet and digital technologies. It includes activities such as evangelism, Christian teaching, discipleship, prayer and pastoral connection, as well as the use of websites, livestreaming, podcasts, video, social media, email and online communities.

The technologies used in online ministry are relatively new, but the purposes of Christian ministry are not. Christians use digital communication as one of many possible means of proclaiming the [[Gospel]], teaching the [[Bible]], making disciples, building up the [[Church]], serving people and bearing witness to [[Jesus Christ]].

== Biblical and theological foundations ==

The [[Bible]] does not address the Internet or modern digital technology directly. Online Christian ministry is therefore better understood as a contemporary application of enduring biblical principles than as a distinct form of ministry commanded in Scripture.

Jesus commissioned his followers to make disciples of all nations (Matthew 28:18–20) and told them that they would be his witnesses "to the ends of the earth" (Acts 1:8). The New Testament also records Christians communicating the Gospel across geographical and cultural boundaries. The apostle Paul described adapting his approach to different people for the sake of the Gospel (1 Corinthians 9:19–23).

Christian ministry, however, involves more than transmitting religious information. The New Testament describes believers learning together, praying, sharing fellowship, serving one another and growing together as the Body of Christ (Acts 2:42–47; 1 Corinthians 12:12–27; Ephesians 4:11–16). Online ministry therefore raises an important question: how can digital technologies serve these purposes without allowing technological reach, popularity or efficiency to become substitutes for faithful Christian ministry?

== Development of online Christian ministry ==

Christians began using computer networks and the Internet for communication, discussion and the distribution of Christian material before the World Wide Web became widely used. As Internet access expanded, Christian organizations, churches and individuals created websites, online Bible resources, email lists, discussion forums and digital publications.

Later developments in broadband Internet, smartphones, social networking, streaming media and mobile applications expanded the forms that online ministry could take. Sermons and Bible teaching could be distributed as audio or video, churches could livestream services, Christians could communicate through social networks, and people separated by great distances could participate in online discussions, prayer and study.

The COVID-19 pandemic accelerated the use of digital communication by many churches when normal patterns of physical gathering were disrupted. The experience also intensified theological discussion concerning online worship, Christian community, pastoral presence and the relationship between digital and embodied forms of church life.<ref>Jonas Kurlberg, Alexander Chow and Peter M. Phillips, eds., ''The Oxford Handbook of Digital Theology'' (Oxford University Press, 2026), Section III, "Theology and Digital Ministries."</ref>

Digital theology has developed as a field of theological reflection on digital technology and culture.<ref>Jonas Kurlberg, Alexander Chow and Peter M. Phillips, eds., ''The Oxford Handbook of Digital Theology'' (Oxford University Press, 2026).</ref>

== Forms of online Christian ministry ==

Online Christian ministry may be carried out by local churches, denominations, mission organizations, Christian institutions, parachurch ministries or individual Christians. The boundaries between these forms often overlap.

=== Evangelism and mission ===

Online [[Evangelism|evangelism]] uses digital communication to proclaim and explain the Gospel and to engage people who are exploring questions about God, [[Jesus Christ]], the [[Bible]] and Christian faith.

This can take place through websites, articles, videos, testimonies, social media, online conversations, apologetics, Bible applications and other digital resources. Digital communication can cross geographical boundaries and may provide an initial point of contact for people who would not otherwise approach a church or Christian ministry.

Digital evangelism should not be reduced to the number of views, followers, impressions or clicks that content receives. The Christian purpose of evangelism concerns people and their response to the Gospel. Online communication may begin a conversation, while discipleship, Christian fellowship and continued personal engagement extend beyond the original digital encounter.<ref>Desmond Henry, Lisa Pak and Nick Parker, "Proclamation Evangelism in a Digital Age," Lausanne Movement, ''State of the Great Commission''.</ref>

=== Teaching and discipleship ===

Churches and ministries use digital media for sermons, Bible studies, theological education, devotional material, discipleship courses and other forms of Christian teaching.

Recorded resources can make teaching available beyond the place and time where it was originally given. Interactive technologies can also enable Christians separated by distance to study Scripture, ask questions, pray and communicate with one another.

[[Discipleship]] is broader than consuming Christian content. It concerns learning to follow Jesus Christ in belief, character, obedience, relationships and service. Scholarship concerning online discipleship therefore examines not merely the delivery of religious information but the ways Christian communities seek to connect Christian tradition with transformation and spiritual formation.<ref>Mary E. Hess, "Online Discipleship and Spiritual Formation," in Jonas Kurlberg, Alexander Chow and Peter M. Phillips, eds., ''The Oxford Handbook of Digital Theology'' (Oxford University Press, 2026), pp. 242–252.</ref>

=== Church and ministry websites ===

Websites are one means by which churches and Christian ministries establish a public presence on the Internet. A website may provide information about a ministry's beliefs, leadership, worship, activities and location, as well as sermons, Bible teaching, event information, prayer resources and ways to make contact.

Websites differ from accounts hosted entirely on social media platforms because an organization generally has greater control over the structure and presentation of its own website. Social media may complement this presence by providing communication and interaction through third-party platforms.

Church and ministry websites should provide accurate and current information. Accessibility is also important so that people with disabilities are not unnecessarily excluded from digital resources.<ref>World Wide Web Consortium (W3C), Web Accessibility Initiative, "WCAG 2 Overview."</ref>

=== Online worship and livestreaming ===

Churches use livestreaming and recorded video to make worship services available to people who cannot be physically present and to others who wish to learn about a congregation.

Christians differ over the extent to which digitally mediated gatherings can constitute church gatherings and over whether practices such as [[Baptism]] and the Lord's Supper require physical presence. These questions are connected to wider Christian understandings of the Church, embodiment, community, ministry and the sacraments or ordinances.

Theological discussion of online worship has therefore considered questions including embodiment, presence, participation, community, authority, authenticity and accountability.<ref>Kyle K. Schiefelbein-Guerrero, "Online Liturgies," in Jonas Kurlberg, Alexander Chow and Peter M. Phillips, eds., ''The Oxford Handbook of Digital Theology'' (Oxford University Press, 2026), pp. 216–229.</ref>

Online worship is one aspect of online Christian ministry. Christians may recognize significant uses for digital ministry while reaching different conclusions about which aspects of congregational life can appropriately occur online.

=== Audio, video and podcast ministry ===

Audio recordings, video platforms, livestreams and podcasts allow Christian preaching, teaching, testimony, interviews, worship and discussion to reach audiences beyond traditional church buildings and broadcasting.

These technologies can preserve teaching for later use and make Christian resources available across geographical boundaries. At the same time, the ease with which material can be published means that popularity or audience size should not automatically be treated as evidence of theological reliability.

=== Social media ministry ===

Social media may be used for evangelism, Christian encouragement, announcements, teaching, testimony, prayer and conversation.

The speed and public nature of social media can also encourage careless speech, controversy, anger or the rapid circulation of false information. Christian communication online is subject to the same biblical concerns for truthfulness, love and responsible speech that apply elsewhere in Christian life (Ephesians 4:25, 29; Colossians 4:6; James 1:19).

Churches and ministries using social media also need to consider responsibility for accounts, moderation, privacy and appropriate boundaries in private communication.

=== Online prayer and pastoral care ===

Digital communication can allow Christians to pray with, encourage and maintain contact with people who are geographically distant, isolated, ill or otherwise difficult to reach in person. Churches and ministries may receive prayer requests or provide pastoral communication through websites, email, messaging services, video calls and social media.

Research into online pastoral care has identified both limitations and new possibilities associated with digital communication, particularly following the COVID-19 pandemic. Continuing questions include embodiment, attentiveness, privacy, boundaries and the maintenance of Christian community.<ref>Daniella Zsupan-Jerome, "Online Pastoral Care," in Jonas Kurlberg, Alexander Chow and Peter M. Phillips, eds., ''The Oxford Handbook of Digital Theology'' (Oxford University Press, 2026), pp. 253–266.</ref>

Online pastoral communication does not remove the limits of a minister's competence. Situations involving abuse, medical emergencies, serious mental-health crises, danger to a person or other specialized needs may require safeguarding procedures, professional assistance or public authorities.

== Opportunities of online ministry ==

Online Christian ministry can extend communication beyond geographical and scheduling limitations. Digital resources can remain available at times when a church building or ministry office is closed and can be accessed by people far from the organization that produced them.

Digital ministry may be especially useful for people affected by illness, disability, geographical isolation, caregiving responsibilities or other circumstances that make physical participation difficult. It can also provide an initial point of contact for people exploring Christianity privately.

The Internet enables Christian ministries in different places to share teaching, Scripture resources, training and other materials quickly. Digital communication can also support cooperation among Christians who might otherwise have little opportunity to meet.

These opportunities do not make every use of technology beneficial. The value of a digital tool depends partly upon the purpose for which it is used and the manner in which Christians use it.

== Challenges and ethical considerations ==

=== Truth and misinformation ===

Digital information can spread rapidly whether it is accurate or false. Christian ministries should take reasonable care to verify factual claims and distinguish established facts from opinion, interpretation or unconfirmed reports.

The ability to publish instantly does not remove the Christian responsibility to speak truthfully. Sensational or misleading communication may attract attention while damaging Christian witness and harming other people.

=== Authority and accountability ===

Digital platforms can allow an individual teacher or ministry personality to develop a large audience without the forms of accountability normally associated with a local Christian community or established ministry.

Audience size by itself is not evidence of sound doctrine, Christian character or spiritual maturity. Responsible online ministry therefore benefits from appropriate theological, pastoral and organizational accountability.

=== Privacy and safeguarding ===

Online ministry may involve children, vulnerable adults and people discussing personal or confidential matters. Churches and ministries should use safeguarding practices appropriate to their circumstances, denomination and applicable law.

Care is particularly important when communicating privately with children or vulnerable people, publishing photographs or testimonies, collecting personal information and responding to disclosures of abuse.

=== Copyright and permission ===

Digital material is easy to copy and redistribute, but ease of copying does not remove copyright or other legal and ethical responsibilities. Ministries should obtain necessary permissions for copyrighted photographs, music, video, writing and other material and provide attribution where required.

Permission and sensitivity are also important when publishing personal testimonies, photographs or private information about other people.

=== Financial transparency ===

Online Christian ministries may receive donations, sell resources, advertise products, accept sponsorship or have other commercial relationships. Financial interests that could materially influence a recommendation should be disclosed appropriately.

Christian ministries should avoid exploiting spiritual trust for financial gain. Clear disclosure can help readers distinguish ministry content from advertising, sponsorship or commercial recommendation.

=== Dependence on digital platforms ===

Social networks and other third-party services can be useful ministry tools, but churches and ministries do not control those platforms. Their policies, algorithms, features and availability may change.

Using more than one means of communication can reduce dependence upon a single platform. A ministry may, for example, combine a website, email communication, social media and in-person relationships rather than treating any one technology as its entire ministry.

=== Artificial intelligence ===

Artificial intelligence can assist with activities used in Christian ministry, including translation, transcription, accessibility and the organization of digital material. Generative artificial intelligence has also introduced theological and ethical questions concerning authorship, accuracy, privacy, intellectual property, human relationships and the nature of communication.

AI-generated material may contain factual errors or fabricated information and therefore requires appropriate human review. Christian use of artificial intelligence also raises a broader question about whether technology is supporting human ministry or substituting automated communication for relationships and responsibilities that properly belong to people.<ref>Marius Dorobantu and Erin Green, "Theologies of Artificial Intelligence," in Jonas Kurlberg, Alexander Chow and Peter M. Phillips, eds., ''The Oxford Handbook of Digital Theology'' (Oxford University Press, 2026), pp. 399–411.</ref>

== Online ministry and embodied Christian community ==

A continuing theological question concerns the relationship between online Christian ministry and embodied Christian community.

Digital technologies can enable communication, teaching, prayer, encouragement and relationships among Christians. They can connect people who otherwise could not easily meet and can extend the ministry of an existing congregation beyond its physical gatherings.

The New Testament nevertheless describes the Church as a community whose members share life, gather for worship and teaching, serve one another and participate together in Christian practices (Acts 2:42–47; Hebrews 10:24–25; 1 Corinthians 12:12–27).

Christian traditions differ concerning precisely which aspects of church life require physical presence. The growth of online Christian communities and worship has therefore generated theological discussion concerning embodiment, ecclesiology, pastoral presence, sacraments, authority and community.<ref>Moisés Sbardelotto and Tim Hutchings, "Online Christian Communities," in Jonas Kurlberg, Alexander Chow and Peter M. Phillips, eds., ''The Oxford Handbook of Digital Theology'' (Oxford University Press, 2026), pp. 201–215.</ref>

A balanced understanding of online ministry recognizes both its opportunities and its limitations. Digital technology can meaningfully extend Christian witness, teaching, pastoral connection and service, but technological reach alone does not create discipleship, spiritual maturity or Christian community.

== Conclusion ==

Online Christian ministry is one expression of the Church's continuing use of available means of communication for Christian witness and service. Websites, video, audio, social media, email, online communities and newer technologies can extend the reach of evangelism, teaching, discipleship and pastoral connection.

The effectiveness of online ministry cannot be judged by technology alone. From a Christian perspective, the more fundamental questions concern faithfulness to Jesus Christ, truthfulness, love for people, responsible stewardship, Christian community and whether technology is serving the purposes of ministry rather than becoming an end in itself.

== See also ==

* [[Christian ministry]]
* [[Christianity and the Internet]]
* [[Christianity and technology]]
* [[Evangelism]]
* [[Discipleship]]
* [[Church]]
* [[Baptism]]

== References ==

{{reflist}}

== Links ==

* [https://academic.oup.com/edited-volume/62968 ''The Oxford Handbook of Digital Theology'' — Oxford University Press]
* [https://lausanne.org/report/digital-ministry Digital Ministry — Lausanne Movement]
* [https://www.w3.org/WAI/standards-guidelines/wcag/ Web Content Accessibility Guidelines — World Wide Web Consortium]

{{returnto}} [[Christian ministry]]

WikiChristian:Sandbox

2026-09-11T02:21:26Z

NehemiahMaxwell: Testing WikiChristian editing in the sandbox

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#[http://daystar.tv/ Daystar Television] teaching/talk
#*[http://www.skyangel.com/Programming/GuideChannelPopup.asp?Id=31 program schedule]

===Digital Bible Study===
#[http://www.digitalbiblestudy.com/ Digital Bible Study] Internet Only bible study / teaching
#*[http://www.digitalbiblestudy.com/schedule.asp program schedule]

===Friends Forever===
#[http://www.christiannetcast.com/watch/player.asp?station=atwr-tv Watch Friends Forever]
#[http://aroundtheworldradio.org/friendsforevertv.htm Friends Forever TV] Internet Only

===God TV===
#[http://www.god.tv/Media/GODTV-High.asx Watch God TV]
#[http://www.god.tv The God Channel] Satelitte UK tv network
#[http://www.god.tv/Media/GODTV-USA.asx Watch God TV US]
#[http://us.god.tv/ God TV US] Satellite tv network
#[http://www.streamingfaith.com/asx_files/PrimeTimeChristianBroadcasting_300.asx Watch God's Learning Channel (broadband)]
#[http://www.streamingfaith.com/asx_files/PrimeTimeChristianBroadcasting_43.asx Watch God's Learning Channel (modem)]
#[http://www.godslearningchannel.com/ God's Learning Channel] Satelitte teaching/preaching
#*[http://www.godslearningchannel.com/schedule.htm program schedule]

===Golden Eagle===
#[http://www.streamingfaith.com/faithpass/index.aspx?nsn=GEB Watch Golden Eagle]
#[http://www.golden-eagle-tv.com/ Golden Eagle Broadcasting] teaching/talk
#*[http://www.golden-eagle-tv.com/GEBpropm.html program schedule]

===Skyguide===
#[http://www.skyangel.com/Programming/GuideChannelPopup.asp?Id=33 skyguide]

===Good TV===
#[http://www.goodtv.tv/goodtv.ram Watch Good TV]
#[http://www.goodtv.com.tw/ Good TV] Satelitte taiwanese tv

===Gospel videos===
#[http://www.streamingfaith.com/faithpass/index.aspx?nsn=GF Watch Gospel Flava]
#[http://www.gospelflava.com Gospel Flava TV] Internet Only gospel videos
#[http://www.streamingfaith.com/faithpass/index.aspx?nsn=GMTN Watch Gospel Music Television Network]
#[http://www.gmtn.info/ Gospel Music Television] Satelitte southern gospel videos

===His Channel===
#[http://www.hischannel.com/iptv.asx Watch His Channel (broadband 700kbs)]
#[http://www.hischannel.com/dsl14862.asx Watch His Channel (broadband 230kbs)]
#[http://www.hischannel.com/ His Channel] Internet Only teaching/preaching
#*[http://www.hischannel.com/schedule-tv.html program schedule]

===Hope TV===
#[http://www.hopetv.org/ Hope TV] Satelitte teaching / preaching
#*[http://www.hopetv.org/schedule.php program schedule]

===Inspiration International===
#[http://www.ini.tv/ INI Inspiration International] Satelitte teaching/preaching
#*[http://titantvguide.titantv.com/apg/grid.aspx?siteId=1437 program schedule]

===Inspired Faith TV===
#[http://ifbn.inspiredfaith.org/inspiredfaithtv Watch Inspired Faith TV]
#[http://inspiredfaith.org/ Inspired Faith Broadcasting TV] Internet Only messianic tv

===JC TV===
#[http://www.jc-tv.net/watch/jc-tv200.asx Watch JC-tv (wmp - broadband 200k)]
#[http://www.jc-tv.net/watch/jc-tv400.asx Watch JC-tv (wmp - broadband 400k)]
#[http://www.jc-tv.net/watch/jc-tv56.asx Watch JC-tv (wmp - modem)]
#[http://www.jc-tv.net/ JC-tv] music videos
#*[http://www.jc-tv.net/schedule/ program schedule]

===CDM Internacional===
#[http://www.cdminternacional.com/cdm.asx Watch CDM]
#[http://www.cdminternacional.com/ La Cadena Del Milagro Internacional] spanish tv
#*[http://www.cdminternacional.com/programacion.php program schedule]

===LivePrayer.com===
#[http://www.liveprayer.com/ LivePrayer.com The World's Prayer Meeting] Internet Only prayer

===LLBN Loma Linda Broadcasting===
#[http://www.llbn.tv/ LLBN Loma Linda Broadcasting] Satellite talk/lifestyle/heatlh
#*[http://www.llbn.tv/index.php?option=com_na_content&task=view&id=59&showico=1&Itemid=61 program schedule]

===LoveWorld===
#[http://66.70.28.122/asxfiles-live/nj45winlive9823.asx Watch LoveWorld]
#[http://www.loveworldchristiannetwork.org/ LoveWorld Christian] Satellite african & european tv
#*[http://www.loveworldchristiannetwork.org/broadcast_schedule.php program schedule]

===Power Living===
#[http://www.streamingfaith.com/faithpass/index.aspx?nsn=COGTN Watch Power Living] The Message NetworkInternet Only teaching/preaching

===The Miracle Channel===
#[http://70.87.8.31/miracle-sat Watch The Miracle Channel]
#[http://www.miraclechannel.ca/ The Miracle Channel] Lethbridge, AB, Canada teaching/talk
#*[http://www.miraclechannel.ca/index.php?page=chnl_tvs program schedule]

===MiracleNet TV===
#[http://www.miraclenet.tv/ MiracleNet TV] Satelitte teaching/preaching
#*[http://www.miraclenet.tv/prog_sched.html program schedule]

===The Power Network===
#[http://www.streamingfaith.com/faithpass/index.aspx?nsn=Power Watch The Power Network]
#[http://www.streamingfaith.tv/ The Power] Internet Only teaching/preachingformerly Streaming Faith One

===Music Videos===
#[http://broadcast.global-mix.net/?m=rmusictv&.wvx= Watch R Music TV]
#[http://www.rmusictv.com/ R Music TV] Satellite music videos
#[http://broadcast.global-mix.net/?m=revelationtv&.wvx= Watch Revelation TV]
#[http://www.revelationtv.com/ Revelation TV] Satelitte uk tv
#[http://www.ongrace.com/streaming/WebcastRIT.asx Watch RIT (broadband)]
#[http://www.rittv.com.br/ RIT Rede Internacional de TelevisÃ¯Â¿Â½o] brazilian tv network
#[http://www.rittv.com.br/programacao/ program schedule]

===Secret Place Faith-Vision===
#[http://spfv.org/ Secret Place Faith-Vision] Internet Only teaching / preaching

===Shepherds Chapel===
#[http://65.167.13.73:8080/ramgen/encoder/shepherd.rm Watch Shepherds Chapel (real)]
#[http://www.shepherdschapel.com/sc1.asx Watch Shepherds Chapel (wmp)]
#[http://www.shepherdschapel.com/ Shepherd's Chapel Satellite] Satellite teaching

===Shine TV===
#[http://www.r2.co.nz/meta/shinetv-384.asx Watch Shine TV (broadband)]
#[http://www.r2.co.nz/meta/shinetv-56.asx Watch Shine TV (dial-up)]
#[http://www.shinetv.co.nz/ Shine TV Channel 99] Satelitte new zealand tv channel
#*[http://www.shinetv.co.nz/schedules.html program schedule]

===Smile of A Child TV===
#[http://www.smileofachildtv.org/media/soactv_300.asx Watch Smile of A Child TV (broadband)]
#[http://www.smileofachildtv.org/media/soactv_56.asx Watch Smile of A Child TV (dialup)]
#[http://www.smileofachildtv.org/ Smile of A Child TV] children's tv
#[http://www.smileofachildtv.org/schedule.htm program schedule] | [http://spiritradio.net/Live TV/Spirit TV.htm Watch Spirit Broadcasting]
#[http://spiritradio.net/ The Spirit Broadcasting TV] Internet Only teaching

===Enlace===
#[http://www.tbn.org/watch/media/enlace300.asx Watch Enlace (broadband)]
#[http://www.streamingfaith.com/faithpass/index.aspx?nsn=Enlace Watch Enlace]
#[http://www.enlace.org/ TBN Enlace] Satelitte spanish teaching/talk
#*[http://www.enlace.org/cuadro.htm program schedule]

===TCT Network===
[http://www.streamingfaith.com/faithpass/index.aspx?nsn=TCT Watch TCT Network]
#[http://www.tct-net.org/ TCT] teaching
#*[http://titantvguide.titantv.com/apg/grid.aspx?siteid=52465 program schedule]

===Tele Vida Abundante===
#[http://www.unored.com/streams/televida.asx Watch Tele Vida Abundante]
#[http://www.radiovidaabundante.com/home.html Tele Vida Abundante] Internet Only spanish tv
#[http://tvatalaianet.globalradios.com/studiopalmas.asx Watch TV AtalaiaNet]

===AtalaiaNet===
#[http://www.atalaianet.com/ TV AtalaiaNet] brazillian tv
#*[http://www.atalaianet.com/page.php?idc=00002&id=14 program schedule]

===TV Novo Tempo===
#[http://tv.novotempo.org.br/ TV Novo Tempo] south america
#*[http://www.novotempo.org.br/tvnovotempo/index.asp?Conteudo=prog.asp program schedule]

===TV Nuevo Tiempo===
#[http://www.nuevotiempo.org/ TV Nuevo Tiempo] spanish tv network
#*[http://www.nuevotiempo.org/index.asp?Conteudo=Programacao.asp program schedule]

===TVU===
#[http://www.tvulive.com/player/TVUPlayer.php Watch TVU]
#[http://tvulive.com/ TV U Where Music Is Going] rock/rap music videos
#[http://tvulive.com/tmw.htm 10 most wanted]
#*[http://www.skyangel.com/Programming/GuideChannelPopup.asp?Id=28 program schedule]

===UBN===
#[http://prog.videorelay.com/ubntv/live.asx Watch UBN]
#[http://www.ubntv.org/ Unity Broadcasting] Booneville, MS teaching
#*[http://www.ubntv.org/programtv53.html program schedule]

===WACX===
#[http://www.streamingfaith.com/faithpass/index.aspx?nsn=SuperChannel Watch WACX]
#[http://www.wacxtv.com/ WACX TV Superchannel 55] Orlando, FL teaching/talk
#*[http://www.wacxtv.com/default.asp?id=25 program schedule]

===WETN TV===
#[http://adam.wheaton.edu/ramgen/encoder/wetntv.rm Watch WETN TV]
#[http://cdncon-wheaton.wm.llnwd.net/cdncon_wheaton Watch WETN TV]
#[http://www.wheaton.edu/wetn/ WETN TV Wheaton College Television] Wheaton, IL educational/music/information

===WHT===
#[http://leseanet.com/wht1.asx Watch WHT (dialup)]
#[http://www.lesea.com/index.cfm/fa/wht World Harvest Television] Satelitte teaching/talk/entertainment
#*[http://wht.titantv.com/ program schedule]

===The Worship Network===
#[http://worship.net/worshiplive.asx Watch The Worship Network]
#[http://www.worship.net/ The Worship] praise & worship videos

===Three Angels Broadcasting===
#[http://www.3abn.org/tv.cfm 3ABN TV: Three Angels Broadcasting] Satelitte teaching/talk show
#*[http://www.3abn.org/broadcast_schedule.cfm program schedule]
#*[http://www.skyangel.com/Programming/GuideChannelPopup.asp?Id=27 skyguide]
#[http://boss.streamos.com/real-live/tabn/7867/300_tabn-tv_050207.ram Watch 3ABN (real)]
#[http://boss.streamos.com/wmedia-live/tabn/7867/300_tabn-tv_050207.asx Watch 3ABN (wmp)]

===Alkarma TV===
#[http://www.alkarmatv.com/en/watch_us_live_stream.html Alkarma TV]
#*[http://www.alkarmatv.com/en/programs.html program schedule]

===Australian Christian Channel===
#[http://www.acctv.com.au/showstream_broad.asp?intid=18 Watch Australian Christian Channel]
#*[http://www.acctv.com.au/schedule.asp program schedule]

===Arabic Christian TV===
#[http://www.alkarmatv.com/ Alkarma TV] Satellite arabic christian tv

===Latino Christian TV===
#[http://boss.streamos.com/real-live/tabn/7868/300_tabn-latino_050207.ram Watch 3ABN Latino (real)]
#[http://boss.streamos.com/wmedia-live/tabn/7868/300_tabn-latino_050207.asx Watch 3ABN Latino (wmp)]
#[http://www.3abn.org/latino.cfm 3ABN Latino Satelitte spanish and portuguese tv
#*[http://www.3abn.org/latino_tv_schedule.cfm program schedule]

----

==Testing another video embedding script==

I just installed a new video extension that is far simpler than the previous one and works with multiple video formats such as youtube, google videos, dailymotion etc.

Here is an example of the code!

Youtube
Original url: http://www.youtube.com/watch?v=4lhyH5TsuPg

Wiki code:

<videoflash>4lhyH5TsuPg</videoflash>
or (with width and height):

<videoflash>WZpeeRSk-0A|200|100</videoflash>

[edit] GoogleVideo
Original url: http://video.google.it/videoplay?docid=1811233136844420765

Wiki code:

<videoflash type="googlevideo">1811233136844420765</videoflash>
or (with width and height):

<videoflash type="googlevideo">1811233136844420765|200|150</videoflash>

==Testing reference feature on Wikichristian==

According to scientists, the Sun is pretty big.<ref>E. Miller, The Sun, (New York: Academic Press, 2005), 23-5.</ref>
The Moon, however, is not so big.<ref>R. Smith, "Size of the Moon", Scientific American, 46 (April 1978): 44-6.</ref>

Another test

==Notes==
<references/>

{{Please leave this line alone (sandbox heading)}}

{{video embedding}}

[[Bible Changes]]

[[Testing topics template]]

Testing sound - [[media:amazing.ogg]] with Winamp 5.09 media player

----

[[Image:Mount sinai.jpg|right|thumb]]

[[Wikichristian:Open Proxies]]
[[Wikichristian:Vandalism]]

[[Priority]]

==Getting rid of these from categories==

It is quite difficult to get rid of the pages entitled something http://www.gimepink.com from the various categories, because for some reason they are redrected to http:/www.gimepink.com - that is only one backslash instead of two. But, I've worked out a way of getting rid of them completely...

==Photo galleries==

<center><gallery>
Image:DCP 4427.jpg|The main church in [[Echmiadzin]]
Image:Mount sinai.jpg|[[Mount Sinau]] at sunrise
Image:Temple square.jpg|The [[Mormon]] centre of Temple Square in [[Salt Lake City]]
</gallery></center>

==References==
[[Image:Religious_symbols_170px.gif|right]]
Is there a way to get referencing to work as it does in Wikipedia?<ref>Hi</ref>

http://home.compete.com.edgesuite.net/wikichristian.org_uv_460.png
'''Bold text'''

==Sandbox test by NehemiahMaxwell==

This is a test edit while learning the WikiChristian editing system.