This transcript is taken from a Stand in the Gap Today program originally aired on 12/5/23.  To listen to the program, please click HERE.

Steve Harrelson:               Hello and welcome to this Tuesday edition of Stand In the Gap. I’m Dr. Steven Harrelson, president of the Virginia Pastors Network, which is the Virginia chapter of the American Pastors Network. I also serve as lead pastor of Mount Lebanon Baptist Church in Culpeper County, Virginia. And today my co-host is Dr. Gary Dull. He is a man of God that I deeply admire, and is also not a stranger to any of you. He’s a regular host on Stand In the Gap. And our special guest today is Dr. Renton Rathbun.

Now, the subject and the title for today’s broadcast are personally rather important to me, because it has affected friends of mine from the past. Today we are going to discuss the dangers of progressive Christianity. Now, in preparation for this broadcast, I was doing some research a few days ago on a website called, and I came across a fascinating article entitled The 10 Deadly Sins of Our Time. And I was expecting a list of grievous sins to be mentioned, but from the perspective of progressive Christianity, here’s some of the ones that they include.

First, the suffering that we cause one another as human beings, oftentimes through ignorance of each other and each other’s positions and feelings. Also, one of the grievous sins is the injustice that goes on in society. Another one would be what they deem segregationist in the church, whether around class or gender or segregating people because of sexual orientation. As I was going through the website further, there was another author on the same site, and they said this, and I quote, “As much as we need to confess our sin, however we choose to define that, we also need to constantly hear and experience affirmation and reconciliation. We are all human beings. We are all beloved children of God, called to rejoice and to be glad, because we are all holy, and we all live always in the blessing of the Holy Spirit.”

And the thing that caught me was, that’s not even consistently true, 24/7, for a genuine child of God, much less true for all of humankind. The more I started studying progressive Christianity, it seems to me to be a feelings-based re-evaluation of biblical teaching, which is heavily dependent on secular and progressive value systems. Their modus operandi is social and political action. They basically have a pattern of looking for and targeting injustice as they see it and then taking action to correct it. In other words, progressive Christianity searches for the underdog and wants to come alongside to help. It’s basically a form of liberalism repackaged.

Now, I think you’d agree with me that it sounds good and right to be in touch with our culture, to engage, to correct injustice whenever we see it. But whenever we encounter the iceberg and we actually look beneath the waterline, we find that there are serious problems which the Bible-believing Christian cannot possibly ignore. You see, listener, God never changes. Jesus Christ is the same yesterday, today, and forever. Hebrews 13:8. Matthew 24:35 says, Jesus says, about His word, “Heaven and earth will pass away, but my words will not pass away.” The word of God, biblical Christianity doesn’t change because truth never changes. But when progressive Christians reject absolute truth, then their version of Christianity becomes actually something less than Christianity. And because biblical truth is being rejected, and Christianity is suddenly being redefined right before our very eyes, this movement is dangerous.

And so because of that, we want to engage this subject today with a worldview expert, Dr. Renton Rathbun. Dr. Rathbun is the director of the Center for Biblical Worldview at Bob Jones University, and he goes all over the country speaking on the subject of the biblical worldview and apologetics. He has multiple degrees, culminating in a Ph.D in apologetics from Westminster Theological Seminary. So today on this edition of Standing In the Gap, today we’re going to take a look at the history of progressive Christianity, the specific doctrines of liberalism. Further, we’re going to take a look at examples of progressive Christianity today. And finally, we want to end on a note of admonishment for us as conservative believers. With that being said, it’s my great honor to introduce our special guest today, Dr. Renton Rathbun. Welcome, professor.

Renton Rathbun:              Thank you. Thank you for having me. I’m looking forward to this.

Steve Harrelson:               Amen. Dr. Rathbun, there’s nothing new under the sun. It’s been said that there’s really no such thing as a new heresy, there’s just old heresies that have kind of been dusted off and rebranded. Now, before we specifically get into what we call progressive Christianity, let’s just take a look at theological liberalism in general. Liberalism has been around since really the first century of the church. Can you just take a couple of minutes and explain to us how the early church fathers dealt with liberalism?

Renton Rathbun:              You know, it’s interesting how you were talking about that website and the fact that they see something that they don’t like and try to correct it. That’s kind of how heresies begin. In trying to protect one thing, they end up destroying another.

So I thought it would be good to talk about Arius today, since we’re getting close to Christmas. Arius was a priest back… He was born around 250. And the reason why it’s important that it’s Christmas is because Saint Nicholas was, the legend was that he punched Arius in the face for being a heretic. And so with that trivia aside, Arius was actually the guy who was concerned that God the Father and God the Son were understood as too close to each other. In other words, how do we tell the difference between the Father and the Son, especially if they are of the same substance?

So his solution, in trying to avoid the idea of the Trinity being really just a God with three hats, which is a good thing to protect, you don’t want that to be the case, but in doing that, what he actually did was he began to say that God the Son was actually created. And so the reaction to that was, well, how do we stand against something that is so obviously wrong? And so what happened was Constantine said, “We need a council together to develop a creed that will determine and be clear about what it is we do believe.” And that’s where the Nicene Creed came about, where you will see in that creed where it says that Christ was begotten, not made. And that was a very important part of trying to correct a heresy.

And what you see throughout church history is that creeds are a form of resistance towards heresy. They are made in reaction to a terrible doctrine that is being brought about in the Christian realm, as supposed to be normal, and the creed says, no, that’s not normal, this is what we believe. And it makes it clear and concise. And so throughout church history, you see these creeds all the way up to the Reformation.

Steve Harrelson:               Well, ladies and gentlemen, whenever we come back from our first break, we’re going to discuss theological liberalism and how it’s been repackaged as progressive Christianity. Stay tuned as we continue with our special guest, Dr. Renton Rathbun, in just a few moments.


Steve Harrelson:              Welcome back, ladies and gentlemen. I’m here with Pastor Gary Dole as my co-host, and we have Dr. Renton Rathbun as our special guest today, as we discuss the dangers of progressive Christianity. Pastor Gary, when we just left off in our last segment, Dr. Rathbun was talking about the early church fathers. You have a very good question that I think that we need to address right now if we’re going to understand where we’re at and how progressive Christianity came about.

Gary Dull:                           I do, Steve, and I’m delighted that Professor Rathbun is with us, because he really understands these concepts that we’re talking about. And as it was brought out very clearly in the last segment, progressive Christianity is really liberalism that has been around since the first century, since the early church. And with that in mind, Professor Rathbun, let’s look at our own nation today, the United States of America, because all we have to do is to take a look at the liberal direction that many of the mainline Protestant denominations have taken over the last 100, 120 years or so. And so my question to you is, how really did liberalism, theological liberalism, infect America as to where we are today in every way, whether we’re talking about it from the biblical perspective or the political perspective?

Renton Rathbun:              Yes. We have to remember that America was populated by Europeans who were already bringing over an entire history of the Reformation and post-Reformation work and all those sort of things. So you have a kind of a bumpy road, but you have people trying to stick to historical orthodoxy. Well, in the 1900s, in the early 1900s, we see that there are people starting to rise up within the PCUSA, that’s the Presbyterian Church of the United States of America, today is known as a very, extremely liberal denomination. And what we find are people are starting to get worried about confessions and creeds. Now, that’s okay to worry about, because what you want to make sure is that you’re sticking to the literal understanding of scripture and not resting on creeds and confessions as higher than scripture.

And so again, what we see are people that are worried about something that they ought to be worried about, but their response to it turns to heresy. And so their response to this worry is that we should look at scripture raw. Without any help from the past, how do we understand the term “born of a virgin”? And what they find is they start believing and start adapting to the higher criticism of the day that this just really means a young woman, it doesn’t mean someone the way scripture speaks of it, someone who’s never been with a man.

And so the PCUSA starts making room for people in the ministry, even pastors, who do not believe in the virgin birth of our Savior, which is very important for prophecy to know that this is the true Christ. And so the PCUSA had started a school called Princeton, and there was a man named Gresham Machen, who was a professor there. And so he began to fight this. And what you find are, liberals can never create something themselves. They are very parasitic. So they needed the conservatives to hold on to some of the fundamentals, but they just wanted to add room for those who don’t believe in the virgin birth. And Machen was so upset over this that they would not budge on it, that he finally separated from the PCUSA and Princeton, started his own school, Westminster Theological Seminary, and the OPC, the Orthodox Presbyterian Church, as a way of separating himself from the liberalism.

Steve Harrelson:               Professor, I’ve had some friends that I went to seminary with, and they went through a process called deconstruction. Now, for those in our audience who may not know what that term means, deconstruction is basically when a professing believer rethinks his or her beliefs. It’s often a process, and when that process is finished, then all kinds of things can happen. They can either abandon their faith, or their faith system has morphed into something else. I’m thinking of three friends right now. One is a professed pagan who teaches philosophy at a university. Another is an atheist. And the third, technically he still professes Christ, but he believes in a form of universalism. He basically believes that the heart of the gospel is that everyone is automatically saved via the [inaudible 00:13:07] of Christ, and in effect, the good news is letting people know that they’re saved. So professor, when it comes to progressive Christianity, can you define that for us? What is modern theological liberalism in this form?

Renton Rathbun:              Yeah. And when you think about a firm definition, I think of two specific words that help us, I think if we think of it this way. Any belief, any theological belief that violates the historical and unified meaning of God’s being. Now, what I mean by historical is that God did not preserve just the words of scripture and hope that we get it right throughout time. I think that’s where the liberals really… I think they really believe that. I think they might believe that God has preserved the words of scripture, but we’re always trying to figure out what it means, and as we get smarter through time, we figure things out through our social justice and all that sort of thing.

But what we really have to believe as Orthodox Christians is that God preserved both the words and the meaning of His word throughout time. And that’s important to know so that we don’t abandon history, we don’t abandon what church fathers before us understood about scriptures. That’s why the creeds, the Nicene Creed and the Confessions, those are important to see that God has preserved the meaning of his word throughout time as well as the letters and the jots and the tittles.

But it’s also unified. We believe that God’s word is truth, because God is truth, because that’s how the Holy Spirit has worked within us to understand this. And so God’s word is to be understood literally, without contradiction. And so typically, any belief from the liberal side is going to violate the historical meaning of His word, and they’re going to violate any unity and be okay with contradiction. And so, those two things I think we can define as liberal Christianity.

Gary Dull:                           I appreciate that, Professor Rathbun. And folks, some of this that we’re talking about today may be somewhat new to you. I would encourage you to listen very carefully to what we’re talking about, and of course if you can, even listen to this broadcast again later on once it’s put up on our podcast. But Professor, again, thank you for being with us today. And I like that idea of approaching the scripture literally without contradiction, and that’s the foundation for biblical truth, no doubt.

But as we look at this concept of progressive Christianity, what are some of the specific doctrines that they hold to, particularly in regard to Jesus Christ, the atonement, the Bible, the sin nature, and so on? We only have a couple of minutes here, but can you elaborate on some of that for us for a moment or two please?

Renton Rathbun:              Yes. I think the best way to understand… I mean, when it comes to progressive Christianity, the best way to understand how they have walked away is to see what they’ve walked away from. And when we look at the fundamentals of the faith, this started back in the early 1900s, when all this movement away from traditional Christianity was happening, men from many different denominations were coming together to say, what are the fundamentals, the non-negotiables? And they came up with five things.

Number one was the inerrancy and infallibility of scripture. Now, that’s important to understand, because you’re saying that scripture not only does not have any errors, you’re saying it is impossible for there to be any errors in scripture, because it’s God’s speech to us.

Number two was the virgin birth of Jesus Christ. Now, that’s important because we believe Christ came through a fulfillment of the promise, and through prophecy. And so if we lose that, we lose a very important fundamental of the faith.

Number three is the substitutionary atonement. In other words, what Christ did for us, we needed, because we were sinful and He was holy. And that distinction is vital.

Number four, the bodily resurrection of Christ demonstrates God’s acceptance of the sacrifice so that we might be saved.

And number five, the authenticity of the miracles, that God governs reality. We don’t bend God to reality. God is the one that governs reality. And those five fundamentals, all five of those things, progressive Christianity has walked away from.

Steve Harrelson:               That’s fascinating. Dr. Rathbun, we all have friends that are brothers in Christ from different denominations. And it occurs to me that we can agree to disagree with our brothers. Say for example, as we discussed the finer points of a subject like Calvinism and Arminianism, but these fundamental doctrines of the faith that you were just referencing, this is ground that we can never give up on. Now, so far we’ve taken a look at the belief system of progressive Christianity. When we return in just a few moments, we’re going to kind of pivot and discuss what these beliefs look like in action. But my takeaway from this segment is that we as fundamental Bible-believing Christians need to know what we believe. We need to know why we believe it. We need to be able to recognize error, and hold on to those convictions that are stronger than life and death. Folks, you don’t want to miss the next segment on Stand In the Gap today, so stay tuned.


Okay, folks. We’re back with our co-host for today, Dr. Gary Dull, along with our special guest, the director for the Center of Biblical Worldview at Bob Jones University, Dr. Renton Rathbun. Brothers, once you give up on the deity of Jesus Christ and the authority of scripture and so on, the gospel has historically become more about social justice and political action than biblical truth. So, instead of operating from a biblical worldview and allowing biblical truth to shape our culture, many in the modern-Day church are actually, they’re taking their cues from the culture. In effect they’re being shaped by it. Professor, can you speak to this? What are some examples, as we move beyond the theologians, what are some examples of modern theological liberalism and progressivism that you see within the church today?

Renton Rathbun:              Today what we see is something, so… How do I put it? It’s been so subtle that we almost don’t even realize it. And in the end, it’s feminism, what we call egalitarianism. I believe it has started with men who were pastors and failed at home, and slowly their preaching began to justify their failures at home in leading the home. And in their failure of leading the home, they justified in their sermons to the point where the congregation begins to believe that God’s word is teaching what we call egalitarianism. In other words, the man does not lead the home. It is a co-headship between the woman and the man.

And what we see is a rejection of Genesis 1-3, where now you have feminists that are re-interpreting that text to say that male headship actually began after the Fall, as a consequence of the Fall. You see people looking at Ephesians 5, where it speaks specifically of men leading the home as Christ, as head of the church. And what we see is the church telling Christ how they will worship Him. And they see this egalitarian idea still in Ephesians 5. 1 Timothy 2 is rejected, and we have female pastors all over America. And feminism is always the pathway and the gate that opens, that allows for the LGBTQ movement to move in. It is the way it has been in the political world, and it’s now happening in the church, where the church is now accepting, many churches, especially United Methodist Church, is now accepting LGBTQ relationships as normal. They’re talking about being able to perform marriages between same-sex couples, all in a rejection of Romans chapter 1, and 1 Corinthians 6:9.

And what we see is that, in the rejection of God’s word, or if I can put it this way, the re-interpretation of God’s word, you have these liberal positions that seem like it’s just one area of the church, actually floods into the whole thing.

Gary Dull:                           This is tremendous information, Dr. Rathbun, and I appreciate it so very, very much because it really addresses where the church is today, where our Christian society is today. And once again, ladies and gentlemen, you need to listen to this program again and pass it on to your friends, because this is right where we live today.

And in light of that, perhaps to even bring it home a little closer, Dr. Rathbun, what are some of the tactics that are used today to make liberalism acceptable in the church? I mean, this thing is growing by leaps and bounds. What are some of the tactics that they use to get it acceptable?

Renton Rathbun:              One of their most subtle tactics is allowing the way our American system has taught us that we live in a reality that already has rules and ethics, and then we ask God to join us, and then God must bend to the rules and ethics that we think are already here. And so this is why you have these ideas like social justice and all these other things. They don’t think social justice needs to be justified. They are assuming that that’s there. Political action is assumed that we should do this. Now the question is, how do we make God bend to the system that we have already assumed? In other words, America has become more Hindu than it’s become Christian. They have added God as one of their idols that they worship along with the progressive idols we are told to worship through the news, and then God must adjust Himself to ensure that He is a God acceptable to the system we’ve already accepted.

So then they tack onto compassion. I’ve heard conservative Christians talking about LGBTQ people in their church, and they’ll say, the church has treated LGBTQ people terribly for years. They don’t have any research behind that. They have done no work to establish that that’s even true. They just say it. And these are people that are supposed to be conservatives saying this. And so we need more compassion. Well, the issue number one is, there’s no way that anyone could ever even know that that’s true. I mean, did they go to each pastor in America and ask how they treated LGBTQ people in the past? None of that work has been done, and so they don’t know, but they’re just assuming that people will go along with it, and they do, and based on this lie, everyone feels guilty.

So how do we then show compassion? Well, now let me define compassion. Compassion will look like this. You accept them for who they are, and accept their sin, and stop hating sin so much, because hating sin is hating people. So if you’re really going to be compassionate, you have to be accepting of all things. And so the church, then, the body of Christ then bends to the sin of the world, and that is the subtle work that they do to bring their ideas right into the church.

Steve Harrelson:               Wow, that is absolutely fascinating. Dr. Rathbun, it’s amazing as you talk about that, and I think about how our Lord Jesus operated. Yes, he met someone right where they were at, but he didn’t leave them there. And he would go to where the people were, but he didn’t live there, because he always had not only salvation, but sanctification in view, bringing someone up to the biblical standard which he was establishing.

Doc, whenever we strip away the higher criticism and all of the scholastic jargon and the confusion, it seems like what we’re left with is the issue of downright rebellion, because humankind is made in the image of God, albeit that image of God has been marred because of sin. But humankind is made in the image of God, but the human idolatrous heart tends to create idols that are made in the image of man. And so we’re made in the image of God, but yet we’re wanting to make God in our own image. And modern day liberals, it seems to me, it’s like they’re creating their own gods that are tailored to suit their own flesh. But let me ask you a question. Is this the God that they’ll stand before in judgment?

Renton Rathbun:              And that is the saddest part. We read in scripture that there will be people that will stand before God and say, “Did we not… Were we not preaching in Your name? Were we not even casting out demons in Your name?” And God will say, “Depart from me. I never knew you. You were never mine.” And those words are going to be echoing in their mind for eternity in Hell. And what you see pictured in Revelation 19 is not a passive God, not a God with flowers in His hair, not a God of effeminate features. You see a God who’s returning with blood on His garment. He is returning with wrath in His eyes, and he’s coming to make things right. You see a God of justice, of true justice, and that justice is going to be so overwhelming and powerful that it will run blood through the streets.

And when we talk this way, I think people are ashamed. And I think that what we have done as Christians, even as conservative Christians, we have become ashamed of God, because we’ve become ashamed of parts of scripture that are looked on with great disgust in our society. And because they’re looked on with great disgust, we don’t talk about them very much. And so what we see is, people fill in the blanks for us when they start thinking about who God is, especially Jesus Christ. And this is something I have been preaching for years, is that we need our young men particularly to have the right understanding of Jesus Christ, to stop thinking of him as a blonde-haired, blue-eyed hippie that you see in the pictures. He is not a flannelgraph God. He is a God that is the Almighty, where a sword will come from His mouth and destroy those who stood up against him. We need to be proud of our God, but to be proud of Him, we must know all parts of Him and to study them well, especially for the sake of our children.

Steve Harrelson:               Amen. Absolutely. A hearty amen to that. It is so important for us to know what we believe and why. And as we want to pass genuine faith onto our children and the young people in our church, it is so vital for us to be fully grounded in the faith, knowing these issues, knowing how to explain them and articulate them, maturing in our walk with the Lord, and above all things, staying in a constant state of spiritual intimacy with the Lord Jesus Christ. Ladies and gentlemen, whenever we return after the break, we’re going to get even more practical. So stay tuned for the final segment of Stand In the Gap today.


Steve Harrelson:               Welcome back, folks. Today we are discussing the dangers of progressive Christianity. Gentlemen, in our final segment today, what we want to do is we want to offer a word of warning and also some encouragement to our listening audience. At the beginning of the broadcast today, I made mention of three friends that I had earlier on in my ministry life. I studied the Bible with these men in school. We studied theology, we took New Testament Greek together, we served together and prayed together. But today, they have departed from the faith. Dr. Rathbun, Dr. Gary, I would love for both of you at some point to come back with me in a future broadcast, maybe to discuss the subjects of Christian deconstruction that we mentioned earlier, and also the subject of apostasy. But I guess we’ll leave those subjects for the future.

But suffice it to say now that the Bible records, in the last days, perilous times will come, and that men will be characterized by having a form of godliness but denying its power, and from such people turn away. Dr. Rathbun, it seems to me that in this post-Christian society, true believers need to display genuine Christianity, and to do it in a winsome way, and at the same time expose this dangerous deception called progressive Christianity. Can you give us some practical advice on how to do that?

Renton Rathbun:              Absolutely. It comes down to this. We as Christians need to stop pretending that neutrality exists, that there’s anything in this world that it has some kind of neutrality to it. Math is not neutral. Literature is not neutral. Government is not neutral. There is no neutral places. What I mean by that is that education matters. We are so shocked that progressive Christianity is able to gain so much ground in a world where we are handing our children over to an educational system that is designed to indoctrinate them to think a specific way. And so how you educate your children is going to make a huge difference in the power that progressive Christianity will have over them, or the lack of power. A Christian education provides that kind of work for your children to be able to bring them up in the way they should go, so when they see a counterfeit bill, they will recognize it.

And another thing to remember is, 18-year-olds rarely are ready to be salt and light in the darkness. They need more time, they need more training. I have a 23-year-old, and I sometimes I feel he’s not even ready yet, let alone 18. And so we have to think in terms of, how do we want to educate our children even beyond grade school? Should we seriously be considering Christian education when we think about college and universities? I think we need to. I think our world has become so sophisticated in its deception that we need as much training as we can for our children all the way up through college, so that they are ready and prepared. We need to prepare our children at home. Being able to bring them up in the admonition of the Lord starts at home.

And use our churches. We have forgotten the older people in our churches. We see them as… We might smile at them, think we have to help them a little bit here and there, but they are valuable parts of our church. We need older people to mentor our children. Children should not look at older people as irrelevant. They should be looking at them as valuable people that have invested in them so that they could be a part of their maturing in the Lord. And if we use our church and our home and our education in those ways, I think we’ll really find that progressive Christianity will not have the hold on our children as it does on others.

Gary Dull:                           In that light, Dr. Rathbun, how will the effects of today’s theological liberalism impact the future of the church? And you talked about training our young people against liberalism and against progressive Christianity, and so tied together with the potential effects of theological liberalism and the future of church, what can we do now to arm ourselves as pastors and leaders in local churches, as well as to train our young people against liberalism as it progresses?

Renton Rathbun:              I believe that the effect or the impact of theological liberalism on the church for the future, at least churches that start falling away from the fundamentals, you will see a generation of young people that will see sin as normal, not as something we’re supposed to hate or get away from. We will see a generation of young people that will see sin as normal, and therefore not understanding why God is so upset. So they will change the way they see God. God can’t be upset at sin, which means He can’t really be holy if there’s nothing to be separated from. The next generation will see hating sin as hating people. And so if you hate the sin of homosexuality, how can you not be hating homosexuals? If you hate the sin of fornication, how is it that you’re showing love to people? You can’t hate that. And so hating sin will be looked upon as a violence against others.

Our next generation will one day be like Judges chapter 2, where a generation will rise up that does not know the Lord. They will know of the Lord, they will hear of him, and it will disgust them. I believe the future holds for the next generation, if theological liberalism has impact on them, they will live as disenchanted people. And what I mean by that is, they do not see a world that is filled with angels and demons and Satan and God who rules this world. They will need proof of any of that. And if they don’t have the proof that they require, then they will reject it. Anything that is supernatural will be looked on as superstition, and they will see no use or value in Christianity, because Christianity demands the spiritual, and they will hate the spiritual, just as 1 Corinthians tells us.

Now, how do we arm ourselves against that kind of a future? The way we need to arm ourselves is to go back to what I call the old time religion, where we were concerned about holiness. Holiness has become something that no one even talks about any more. It’s something the Puritans found as the most valuable prize to Christianity is being more and more like Christ. And to be more and more like Christ is to be more and more holy. If we’re going to pursue holiness, at home and in our churches, we need to fill ourselves with the truth, instead of with the media of the world. We need to be satisfied with what I call boring Christianity, in other words, Orthodox Christianity, that’s been the same for thousands of years. And when someone comes up with something new, we should be super, super suspicious of that. We should be satisfied and happy with how scripture has spoken of our God and take the literal meaning of it.

We need to arm ourselves as Ephesians 6 tells us, arming ourselves all with that armor that leads to this one word called praying. We have forgotten prayer. The Puritans were huge on prayer, and we have lost the art of prayer. We need to believe that God works through it and develop good praying skills for our children. We need to study to show ourselves approved. We have lost the skill of study that even the lay person needs to be a theologian. And lastly, we need to hate sin.

Steve Harrelson:               Amen. Amen. Ladies and gentlemen, that’s all the time that we have for today. We hope that today’s broadcast has informed you against this cancer that is present in the body of Christ, and encouraged you to go out and engage your world with truth. May the Lord bless you and fill you today with convictions that are stronger than life and death. I’m Pastor Steve Harrelson. Thank you for tuning in to Stand In the Gap today.