Click here for Alex’s 60 second answer; for the full interview he gave on WOCA 1370 AM in Ocala, FL, click here
Click for Alex’s 90 second answer; for the full interview he gave on IRN/USA News Network, click
Read the tract, What Must I Do to be Saved?
Here’s an excerpt from the
tract, What Must I Do to be Saved?:
Read the tract, Jehovah’s Witness to the Jehovah’s Witnesses
Read the tract, Christ’s Kingdom Doctrine vs. Two Kingdoms Doctrine
Here’s an excerpt from the book review of Justice Breyer’s Active Liberty: Interpreting Our Democratic Constitution:
“[Alexander Hamilton]
explains that ‘judiciary encroachments of the legislative authority’ subjects the judiciary to ‘the important constitutional check,
which [is] the power of instituting impeachments.’ In other words, judges who usurp Congress’s power to legislate have violated the
Good Behavior clause [Article III, section 1] and are therefore liable to impeachment and removal from the bench.”
Read the book review of David Van Drunen’s A Biblical Case for Natural Law
Here’s an excerpt from the book review of RC Sproul’s, et al. Classical Apologetics:
“After considering these ‘proofs,’ at best they
have demonstrated that existence exists (ontological), that natural causes exist in this world (cosmological), and that eternal matter
has been ordered by a natural designer (teleological). These arguments fall far short of the kind of God they set out prove.
Where
should a defense of Christianity begin?
“As knowledge depends on God’s self-revelation,
we must (epistemologically) begin there, making circular reasoning necessary. When arguing over ultimate commitments, as is the nature
of apologetics, our ultimate authority must attest to itself. For if authority A is claimed to be the final authority, but authority
B is brought forward to justify A, then A really was not the final authority. . . . Circular justification is unavoidable. Linear
argumentation, when dealing with ultimate issues, unhelpfully produces an infinite regression of justifying authorities. In the nature
of the case, then, one’s final authority must attempt self-justification.
“But not
all circularly reasoned worldviews are cogent. Take the naturalist/empiricist outlook on life. It tells us that all knowledge is based
on sense perception. It must seek to justify itself lest it contradict itself—that is, if it proved itself by some other means than
sense perception, then clearly not all knowledge is based on sense perception. It is just as clear, however, that no sense perception
can justify the claim that all knowledge is based on sense perception. What observation can vindicate this claim? Consequently, far
from being self-justifying, the naturalist/empiricist outlook is self-refuting!”
Read the book, The Will of God
Here’s an excerpt from the book review of Ken Gentry’s The Book of Revelation Made Easy:
"When a marriage covenant has been breached
by harlotry, offended spouses can pursue divorce, which entails placing a certificate of divorce in the hand of the offender (Deut.
24:1). Further legal action may be pursued. The legal punishment for this marital unfaithfulness was death by stoning (Lev. 20:10;
Deut. 22:21), requiring the testimony of at least two witnesses (Deut. 17:6; 19:15). The offended spouse, of course, could remarry.
"Ken Gentry’s book presents St. John’s Revelation as dramatizing God pursuing a legal divorce from His harlot-bride, Israel. We can hardly miss this legal component of John’s drama. Judicial terms such as 'witness' and 'judgment' permeate the book; and when he arrives in heaven, the first thing he sees is God sitting on His legal throne (4:2). In fact, Gentry informs us that out of the sixty-two times the word 'throne' is used in the New Testament, forty-seven of those are in the book of Revelation. As Israel was covenantally married to God (Isa. 54:5; Jer. 31:31–32), their idolatries were accounted 'adultery' and 'harlotry' (Jer. 3:9; 5:7; Ezek. 23:37). In the opening vision after John is transported to heaven, he sees the certificate of divorce, the seven-sealed scroll (chs. 4–5). After the requisite testimony of two witnesses (ch. 11), God judges Israel for her harlotry by stoning (16:21). After this judgment, John introduces us to God’s new bride, heavenly New Jerusalem (chs. 21–22), implying the replacement of his previous bride, earthly Old Jerusalem."