Regenerate Paedobaptism Heresy or Not?

If The Gospel is by Grace and Faith alone through Christ. 
Ephesians 2:8-9 For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. 
If false forms of the gospel are being taught, let him be accursed
Galatains 1:8-9 But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed. As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, let him be accursed. 
Is not Regenerate Paedobaptism false gospel? It surely does not teach Grace nor Faith Alone at all, does it?
So, if one believes in regenerate paedobaptism, is he then declared a hieratic or not? You tell me! 

Divergences of the gospels

Question: What is the Divergences of the gospels to the Roman Catholic Church? 

Answer: The existence of numerous and, at times, considerable differences between the four canonical Gospels is a fact which has long been noticed and which all scholars readily admit. Unbelievers of all ages have greatly exaggerated the importance of this fact, and have represented many of the actual variations between theEvangelical narratives as positive contradictions, in order to disprove the historical value and the inspiredcharacter of the sacred records of Christ’s life. Over against this contention, sometimes maintained with a great display of erudition, the Church of God, which is “the pillar and ground of the truth” (1 Timothy 3:15), has always proclaimed her belief in the historical accuracy and consequent real harmony of the canonicalGospels; and her doctors (notably Eusebius of CæsareaSt. Jerome, and St. Augustine) and commentatorshave invariably professed that belief. As can readily be seen, variations are naturally to be expected in four distinct, and in many ways independent, accounts of Christ’s words and deeds, so that their presence, instead of going against, rather makes for the substantial value of the Evangelical narratives. From among the various answers which have been given to the alleged contradictions of the Evangelists we simply mention the following. Many a time the variations are due to the fact that not one but two really distinct events are described, or two distinct sayings recorded, in the parallel passages of the Gospels. At other times, as is indeed very often the case, the supposed contradictions, when closely examined, turn out to be simply differences naturally entailed, and therefore distinctly accounted for, by the literary methods of the sacredwriters, and more particularly, by the respective purpose of the Evangelists in setting forth Christ’s words anddeeds. Lastly, and in a more general way, the Gospels should manifestly be treated with the same fairness and equity as are invariably used with regard to other historical records.

To borrow an illustration from classical literature, the ‘Memoirs’ of the Apostles are treated [by unbelievers] by a method which no critic would apply to the ‘Memoirs’ of Xenophon. The [Rationalistic] scholar admits the truthfulness of the different pictures of Socrates which were drawn by the philosopher, the moralist, and the man of the world, and combines them into one figure instinct with a noble life, half hidden and half revealed, as men viewed it from different points; but he seems often to forget his art when he studies the records of the Saviour’s work. Hence it is that superficial differences are detached from the context which explains them. It is urged as an objection that parallel narratives are not identical. Variety of details is taken for discrepancy. The evidence may be wanting which might harmonize narratives apparently discordant; but experience shows that it is as rash to deny the probability of reconciliation as it is to fix the exact method by which it may be made out. If, as a general rule, we can follow the lawwhich regulates the characteristic peculiarities of each Evangelist, and see in what way they answer to different aspects of one truth, and combine as complementary elements in the full representation of it, we may be well contented to acquiesce in the existence of some difficulties which at present admit of no exact solution, though they may be a necessary consequence of that independence of the Gospels which, in other cases, is the source of their united power (Westcott).

John Owens Definition of the Gospel

John Owen giving his definition of the Gospel.

1. The mystery of its doctrine, which is the object of faith;
2. The holiness of its precepts, which are the matter of our obedience; and,
3. The purity of its institutions of worship, which is the trial of our faith and obedience as to their profession.[1]

     [1]  John Owen, The Works of John Owen, vol. 7 (Banner of Truth Trust: London, 1965), p. 60.

Asking a Catholic What are the Order of the gospels?

Question: What are the order of the gospels?

Answer: The present order of the Gospels has the twofold advantage of not separating from one another those Evangelical records (St. Matthew, St. Mark, St. Luke) whose mutual resemblances are obvious and striking, and of placing at the end of the list of the Gospels the narrative (that of St. John) whose relations with the other three is that of dissimilarity rather than of likeness. It thus lends itself well to the classification of the Gospels which is now generally admitted by Biblical scholars. St. Matthew, St. Mark, and St. Luke are usually grouped together, and designated under the common name of the Synoptic Gospels. They derive this name from the fact that their narratives may be arranged and harmonized, section by section, so as to allow the eye to realize at a glance the numerous passages which are common to them, and also the portions which are peculiar either to only two, or even to only one, of them. The case stands very differently with regard to our Fourth Gospel. As it narrates but a few incidents in common with the Synoptists, and differs from them in respect to style, language, general plan, etc., its chief parts refuse to be included in a harmony such as may be framed by means of the first three Gospels. While, therefore, the Synoptic narratives are naturally put together into one group, St. John’s record is rightly considered as standing apart and as, so to speak, making up a class by itself (see SYNOPTICS).

Chief differences between canonical and apocryphal gospels

Question: What is the chief differences between canonical and apocryphal gospels?

Answer: From the outset, the four Gospels, the sacred character of which was thus recognized very early, differed in several respects from the numerous uncanonical Gospels which circulated during the first centuries of the Church. First of all, they commended themselves by their tone of simplicity and truthfulness, which stood in striking contrast with the trivial, absurd, or manifestly legendary character of many of those uncanonical productions. In the next place, they had an earlier origin than most of their apocryphal rivals, and indeed many of the latter productions were directly based on the canonical Gospels. A third feature in favour of our canonical records of Christ’s life was the purity of their teachings, dogmatic and moral, over against the Jewish, Gnostic, or other heretical views with which not a few of the apocryphal gospels were tainted, and on account of which these unsound writings found favour among heretical bodies and, on the contrary, discredit in the eyes of Catholics. Lastly, and more particularly, the canonical Gospels were regarded as of Apostolic authority, two of them being ascribed to the Apostles St. Matthew and St. John, respectively, and two to St. Mark and St. Luke, the respective companions of St. Peter and St. Paul. Many other gospels indeed claimed Apostolic authority, but to none of them was this claim universally allowed in the early Church. The only apocryphal work which was at all generally received, and relied upon, in addition to our four canonical Gospels, is the “Gospel according to the Hebrews“. It is a well-known fact that St. Jerome, speaking of this Gospel under the name of “The Gospel according to the Nazarenes“, regards it as the Hebrew original of our Greek canonical Gospel according to St. Matthew. But, as far as can be judged from its fragments which have come down to us, it has no right to originality as compared with our first canonical Gospel. At a very early date, too, it was treated as devoid of Apostolic authority, and St. Jerome himself, who states that he had its Aramaic text at his disposal, does not assign it a place side by side with our canonical Gospels: all the authority which he ascribes to it is derived from his persuasion that it was the original text of our First Gospel, and not a distinct Gospel over and above the four universally received from time immemorial in the Catholic Church.

Asking a Catholic on the Number of the gospels

Question: How man gospels are there?

Answer: The name gospel, as designating a written account of Christ’s words and deeds, has been, and is still, applied to a large number of narratives connected with Christ’s life, which circulated both before and after the composition of our Third Gospel (cf. Luke 1:1-4). The titles of some fifty such works have come down to us, a fact which shows the intense interest which centred, at an early date, in the Person and work of Christ. it is only, however, in connexion with twenty of these “gospels” that some information has been preserved. Their names, as given by Harnack (Chronologie, I, 589 sqq.), are as follows: —

  • 1-4. The Canonical Gospels
  • 5. The Gospel according to the Hebrews.
  • 6. The Gospel of Peter.
  • 7. The Gospel according to the Egyptians
  • 8. The Gospel of Matthias.
  • 9. The Gospel of Philip.
  • 10. The Gospel of Thomas.
  • 11. The Proto-Evangelium of James.
  • 12. The Gospel of Nicodemus (Acta Pilati).
  • 13.The Gospel of the Twelve Apostles.
  • 14.The Gospel of Basilides.
  • 15.The Gospel of Valentinus.
  • 16.The Gospel of Marcion.
  • 17.The Gospel of Eve.
  • 18.The Gospel of Judas.
  • 19.The writing Genna Marias.
  • 20.The Gospel Teleioseos.

Read the rest of this entry »

Asking a Catholic “What are the gospels?”

Question: What are the gospels in your terms?

Answer: The first four historical books of the New Testament are supplied with titles (Euaggelion kata Matthaion, Euaggelion kata Markon, etc.), which, however ancient, do not go back to the respective authors of those sacred writings. The Canon of Muratori, Clement of Alexandria, and St. Irenæus bear distinct witness to the existence of those headings in the latter part of the second century of our era. Indeed, the manner in which Clement (Stromata I.21), and St. Irenæus (Against Heresies III.11.7) employ them implies that, at that early date, our present titles to the Gospels had been in current use for some considerable time. Hence, it may be inferred that they were prefixed to the evangelical narratives as early as the first part of that same century. That, however, they do not go back to the first century of the Christian era, or at least that they are not original, is a position generally held at the present day. It is felt that since they are similar for the fourGospels, although the same Gospels were composed at some interval from each other, those titles were not framed, and consequently not prefixed to each individual narrative, before the collection of the four Gospels was actually made. Besides, as well pointed out by Prof. Bacon, “the historical books of the New Testament differ from its apocalyptic and epistolary literature, as those of the Old Testament differ from its prophecy, in being invariably anonymous, and for the same reason. Prophecies whether in the earlier or in the later sense, and letters, to have authority, must be referable to some individual; the greater his name, the better. But history was regarded as a common possession. Its facts spoke for themselves. Only as the springs of common recollection began to dwindle, and marked differences to appear between the well-informed and accurate Gospels and the untrustworthy . . . did it become worth while for the Christian teacher or apologist to specify whether the given representation of the current tradition was ‘according to’ this or that special compiler, and to state his qualifications”. It thus appears that the present titles of theGospels are not traceable to the Evangelists themselves.

Read the rest of this entry »

The Catholic Gospel

Question: What is really the Catholic gospel?

Answer: The word Gospel usually designates a written record of Christ’s words and deeds. It is very likely derived from the Anglo-Saxon god (good) and spell (to tell), and is generally treated as the exact equivalent of the Greek euaggelion (eu well, aggello, I bear a message), and the Latin Evangelium, which has passed into French, German, Italian, and other modern languages. The Greek euaggelion originally signified the “reward of good tidings” given to the messenger, and subsequently “good tidings”.

Saint Augustine on the Gospel

“If you believe what you like in the gospels, and reject what you don’t like, it is not the gospel you believe, but yourself.” – Saint Augustine


“Now, none can be termed apostates but such as have previously made a profession of Christ and the gospel.” — John Calvin

My Thoughts on This: How could children that have been infant baptized, become apostates when they have never made a profession of faith?

The Gospel on Wikipedia VII


Gospel Music

Gospel music is music that is written to express either personal or a communal belief regarding Christianlife, as well as (in terms of the varying music styles) to give a Christian alternative to mainstream secular music.

Like other forms of Christian music the creation, performance, significance, and even the definition of Gospel music varies according to culture and social context. Gospel music is composed and performed for many purposes, ranging from aesthetic pleasure, religious or ceremonial purposes, or as an entertainment product for the marketplace. However, a common theme of most Gospel music is praise, worship or thanks to God, Christ, or the Holy Spirit.


The Gospel on Wikipedia VI

List of Gospels

Gospels are a genre of Early Christian literature claiming to recount the life of Jesus, to preserve his teachings, or to reveal aspects of God‘s nature. The Development of the New Testament canon has left four canonical Gospels which are accepted as the only authentic ones by the great majority of Christians, but many others exist, or used to exist, and are called Apocryphal. Some of these have left considerable traces on Christian traditions, including iconography.

The Gospel on Wikipedia V


Matins Gospel

The Matins Gospel is the solemn chanting of a lection from one of the Four Gospels during Matins in the Orthodox Church and those Eastern Catholicchurches which follow the Byzantine Rite.

The reading of the Gospel is the highpoint of the service, and takes place near the end of the festive portion of the service known as the Polyeleos. During the Divine Liturgy the Gospel is usually read by the deacon, but the Matins Gospel is read by the priest.


The Gospel on Wikipedia IV

Gospel (liturgy), readings from the Gospels in liturgical use

The Gospel in Christian liturgy refers to a reading from the Gospels used during various religious services and Mass orDivine Liturgy. In many Christian churches, all present stand when a passage from one of the Gospels is read publicly, and sit when a passage from a different part of the Bible is read. The reading of the Gospels, often contained in a liturgical edition containing only the four Gospels, is traditionally done by a ministerpriest or deacon, and in many traditions the Gospel Book is brought into the midst of the congregation to be read.

The Gospel on Wikipedia III

Canonical accounts of Jesus

Of the many gospels written in antiquity, only four gospels came to be accepted as part of the New Testament, or canonical. An insistence upon there being a canon of canonical four, and no others, was a central theme of Irenaeus of Lyons, c. 185. In his central work, Adversus Haereses Irenaeus denounced various early Christian groups that used only one gospel, such as Marcionism which used only Marcion’s version of Luke, or the Ebionites which seem to have used an Aramaic version of Matthew as well as groups that embraced the texts of newer revelations, such as the Valentinians (A.H. 1.11). Irenaeus declared that the four he espoused were the four Pillars of the Church: “it is not possible that there can be either more or fewer than four” he stated, presenting as logic the analogy of the four corners of the earth and the four winds (3.11.8). His image, taken from Ezekiel 1, of God’s throne borne by four creatures with four faces—”the four had the face of a man, and the face of a lion, on the right side: and the four had the face of an ox on the left side; they four also had the face of an eagle”—equivalent to the “four-formed” gospel, is the origin of the conventional symbols of the Evangelists: lion, bull, eagle, man. Irenaeus was ultimately successful in declaring that the four gospels collectively, and exclusively these four, contained the truth. By reading each gospel in light of the others, Irenaeus made of John a lens through which to read Matthew, Mark and Luke.
By the turn of the 5th century, the Catholic Church in the west, under Pope Innocent I, recognized a biblical canon including the four gospels of Matthew, Mark, Luke, and John, which was previously established at a number of regional Synods, namely the Council of Rome (382), the Synod of Hippo (393), and two Synods of Carthage (397 and 419).[4] This canon, which corresponds to the modern Catholic canon, was used in the Vulgate, an early 5th century translation of the Bible made by Jerome[5] under the commission of Pope Damasus I in 382.

The Gospel on Wikipedia II


Gospel, an account of the life and teachings of Jesus.

In Christianity, a gospel (from Old English, “good news“) is generally one of four canonical books of the New Testament that describe the birth, life, ministry, crucifixion, and resurrection of Jesus. These books are the Gospels according to MatthewMarkLuke and John, written between 65 and 100 AD.[1] More generally, the term refers to works of a genre of Early Christian literature[2]. It originally meant the “glad tidings” of redemption.[3]

The first canonical gospel written is Mark (c 65-70), which in turn was used as a source for the gospels of Matthew and Luke.[1] Matthew and Luke may have also used the hypothetical Q source[1] These first three gospels are called the synoptic gospels because they share a similar view.[1]The last gospel, the gospel of John, presents a very different picture of Jesus and his ministry from the synoptics.[1] The canonical gospels were originally written in Greek.[1]

The synoptic gospels are the source of many popular stories, parables, and sermons, such as Jesus’ humble birth in Bethlehem, the Sermon on the Mount, the Beatitudes, the Last Supper, and the Great Commission. John provides a theological description of Jesus as the eternal Word, the unique savior of humanity. All four attest to his Sonship, miraculous power, crucifixion, and resurrection.

Other gospels circulated in early Christianity. Some, such as the Gospel of Thomas, lack the narrative framework typical of a gospel.[3] These gospels are later than the canonical gospels, though in the case of Thomas, scholarship is divided on this point.

If you have any comments, please feel free to leave them. I would enjoy hearing any thoughts about how our the culture views the Gospel. 


2008 New York City Dwell Conference

The audio of the Dwell Conference is out, take listen here

And if you are going to pick one, I’d listen to Tim Keller, Dwelling in the Gospel

The Gospel on Wikipedia I “revised”

After posting this morning the cultures view of the gospel on wikipedia, Nicholas T. Batzig has been nice enough to change this so that it gives a proper definition of the Gospel. Read below…

In Christianity, the good news or gospel is the message of Jesus or the message about Jesus, specifically his atoning death on the cross and resurrection. More specifically it is the promise and hope of salvation through the wrath averting death of Jesus for His people from all nations that Jesus provides.

Good News is the English translation of the Koine Greek ευαγγέλιον (euangelion, “good message”). The gospel was the good news that runners carried throughout the Greek city-states proclaiming that the Saviour-King had ascended to his throne. This word is sometimes also translated “Gospel“. Hence, the written accounts of the life and teaching of Jesus are generally known as “Gospels“.

The Christian message of good news is described in the Bible. It relates to the saving acts of God, centred upon the person of Jesus and his substitutionary death on the cross and resurrection from the dead. Its context is the storyline of the Christian Bible as a whole, which tells of the creation of humanity, humanity’s rebellion against God, and how people from all nations are restored to relationship with God through the person of Jesus. A key theme of the Christian good news is that God offers a new life and forgiveness through Jesus. Jesus’ teaching of the good news also relates to the coming of the Kingdom of God (Mark 1:14-15).

The Gospel on Wikipedia I

The Good News (Christianity)

In Christianity, the good news or gospel is the message of Jesus or the message about Jesus, specifically his resurrection. More specifically it is the promise and hope of salvation for peoples of all nations that Jesus provides.

Good News is the English translation of the Koine Greek ευαγγέλιον (euangelion, “good message”). The gospel was the good news that runners carried throughout the Greek city-states proclaiming that the Saviour-King had ascended to his throne. This word is sometimes also translated “Gospel“. Hence, the written accounts of the life and teaching of Jesus are generally known as “Gospels“.

The Christian message of good news is described in the Bible. It relates to the saving acts of God, centred upon the person of Jesus and his resurrection. Its context is the storyline of the Christian Bible as a whole, which tells of the creation of humanity, humanity’s rebellion against God, and how people from all nations are restored to relationship with God through the person of Jesus. A key theme of the Christian good news is that God offers a new life and forgiveness through Jesus. Jesus’ teaching of the good news also relates to the coming of the Kingdom of God (Mark 1:14-15).

Tim Keller on the Gospel

A must read on the Gospel. 

Tim Keller- “The gospel has been described as a pool in which a toddler can wade and yet an elephant can swim. It is both simple enough to tell to a child and profound enough for the greatest minds to explore. Indeed, even angels never tire of looking into it (1 Peter 1:12). Humans are by no means angels, however, so rather than contemplating it, we argue about it.” Read the rest at Christianity Today, The Gospel in All its Forms.

Merriam-Webster Definition of the Gospel: Part Two

Gospel as an Adjective

1a. having a basis in or being in accordance with the gospel

1b. marked by special or fervid emphasis on the gospel

2. of, relating to, or being religious songs of American origin associated with evangelism and popular devotion and marked by simple melody and harmony and elements of folk songs and blues

Merriam-Webster Definition of the Gospel: Part One

Gospel as a Noun

1. This word is often capitalized: The message concerning Christ, the kingdom of God, and salvation

2. Always capitalized : one of the first four New Testament books telling of the life, death, and resurrection of Jesus Christalso : a similar apocryphal book : an interpretation of the Christian message

3. The message or teachings of a religious teacher

4. Something accepted or promoted as infallible truth or as a guiding principle or doctrine

5. A music genre 

What is your definition of the Gospel, or gospel??

Tim Keller- The Prayer and the Gospel


One of the most basic things that the gospel does is change prayer from mere petition to fellowship and the praise of his glory. Galatians 4:6-7 teaches us that when we believe the gospel, we not only become God’s children legally, but we receive the Spirit in order to experience our sonship. The Spirit leads us to call out passionately to God as our tender and loving Father. The Spirit calls out ‘Abba’ (4:7). In the very next verse Paul refers to this experience as “knowing God” (4:8). We do not just know and believe that God is holy and loving, but we actually experience contact with his holiness and his love in personal communion with him.

No one had a deeper insight into the gospel and prayer than Jonathan Edwards. Edwards concluded the most essential difference between a Christian and a moralist is that a Christian obeys God out of the sheer delight in who he is. The gospel means that we are not obeying God to get anything but to give him pleasure because we see his worth and beauty. Therefore, the Christian is able to draw power out of contemplation of God. Without the gospel, this is impossible. We can only come and ask for things- petition. Without the gospel, we may conceive of a holy God who is intimidating and who can be approached with petitions if we are very good. Or we may conceive of a God who is mainly loving and regards all positively. To approach the first “God” is fearsome; to approach the second is no big deal. Thus without the gospel, there is no possibility of passion and delight to praise and approach God. Read more here

The great LOVE of our Advocate, that should be remembered

On a national holiday here in America we often have boughten into them. Our culture and our tradition of society has won our boughten souls over more then we as believers even know. For this years (2008) “valentines” day may you focus on the greatest act of love that had ever existed, the CROSS. I would like to take this time for you to mediate on our Savior from sin, namely OUR ADVOCATE. May you enjoy my thoughts…

1 John 2:1-2 2:1 My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.

I. We have an advocate. Since Christ has finished his blood pouring out upon the cross in purchasing his elect, he now pleads on behalf of his elect for their forgiveness of sins.

a. Illustration- what does the Bible gives us?

Now look with me to the second half of verse one, “if any man sin, we have an advocate with the Father, Jesus Christ the righteous.” Now when you read this, you almost would think that John is trying to say that you shouldn’t sin, but it is okay if you do, because you have an advocate. To that I would say that is not at all what he is trying to tell his readers. What kind of advocate is this? Read with me in the previous chapter in verse seven, “But if we walk in the light, as he is the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.” From how much sin are we cleansed? We are cleansed from all sin. For it is the blood of Christ in which he gave that we the church can be forgiven by God for our sins. So what John is giving us here is that number one, don’t sin and number two, if you do sin, we have an advocate. This here is the center piece of my text. This word here is not used often in the New Testament and when used in all cases, it is used in describing what the Holy Spirit does. But John uses this to display the beauty of Christ as our best friend, the advocate. Well, for starters I need to explain what an advocate is. I believe the best definition of this is found in Scripture, in Hebrews 4:14-16. It reads,

Seeing then that we have a great high priest that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. For we have not an high priest which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, yet without sin. Let us, therefore, come boldly unto the throne of grace that we may obtain mercy, and find grace to help in time of need.”

b. Application- what does this mean?

That is what an advocate is. Do you get that? Does your family get that? Does your church get that? This is what I am trying to describe to you, that when you know you have a sin issue, when you are struggling more than you ever have in your life, when you think your marriage is at its seams because of the selfish decisions you have made, when your kids do not listen because of the times that you have treated them un-Christ-like manner, Christ is there. When you have left God’s side and disobeyed his word time and time again constantly and willingly, Christ will plead for you, if you are his. And if you are not, today may be the day to meet your lawyer. When you have left God’s side and you have nowhere to run, no one to go to help any longer, and nowhere to hide in your sin, and no arms to comfort you, Christ will take care of His own.

When we are discouraged by our present state, depressed about the decisions we have made, feel abandoned because of the barriers we build between God, hurt because of the loneness that we have created, and abused by the torment of sin in our lives, Christ is there pleading on our behalf. This is why we pray “in Christ’s name.” All of our problems, all of our troubles, all of our asking of forgiveness of sin, are in Christ’s name. This is crucial to praying to God. Christ sets and pleads and intercedes on your behalf. And as sinners we need an advocate.

Interaction- what would that look like?

You know what makes this sweet though is Christ’s intercession for his bride. In the heavens, he is sitting beside his father in perfect communion, and you pray, and you ask God for forgiveness from what you have done. What do you think happens? You think Christ says, “Well father he’s really sorry this time.” You think he says, “Well he has not lusted in 3 weeks father, or he hasn’t been prideful lately, father.” You think that’s how God works? No, Christ says, “Look at my cross father, look at it. And look at my hands father, you see them, and my feet, you see my side, look at my cross father; look at my cross. My blood purchased these men father, and I plead on behalf of them with my redeeming, purchasing, sin cleansing pure blood father. That is my plea.” And that is your plea every time you pray to God in Christ’s name and ask for forgiveness before the almighty judge. Amen! God forgives you because he looks at your best friend, your lawyer; he looks at Christ’s blood and not you.

Keith Green: Pledge My Head to Heaven

Well, I pledge my head to heaven for the gospel, And I ask no man on earth to fill my needs. Like the sparrow up above, I am enveloped in his love, And I trust him like those little ones, he feeds. Well I pledge my wife to heaven, for the gospel, Though our love each passing day just seems to grow. As I told her when we wed, Id surely rather be found dead, Than to love her more than the one who saved my soul. I’m your child, and I want to be in your family forever. I’m your child, and Im going to follow you, No matter whatever the cost, Im gonna count all things lost. Well I pledge my son to heaven for the gospel. Though hes kicked and beaten, ridiculed and scorn. I will teach him to rejoice, and life a thankful praising voice, And to be like him who bore the nails and crown of thorns. Im your child, and I want to be in your family forever. Im your child, and Im going to follow you, No matter whatever the cost, Im gonna count all things lost. Oh no matter whatever the cost, Im gonna count all things lost. Well Ive had the chance to gain the world, and to live just like a king, But without your love, it doesnt mean a thing. Oh no matter whatever the cost, Im gonna count all things lost, Oh no matter whatever the cost, Im gonna count all things lost. Well I pledge my son, I pledge my wife, I pledge my head to heaven, I pledge my son, I pledge my wife, I pledge my head to heaven, for the gospel.