BOOK SUMMARY: KNOW THE HERETICS - CHAPTER 4 - THE DOCETISTS

HISTORICAL BACKGROUND
Early Christians struggled to understand the nature of Jesus Christ, but in opposite ways. Some groups, like the Jewish sect Ebionitism, believed Jesus was only a human and denied his divinity. In contrast, many philosophers and intellectuals found it difficult to accept that Jesus could be truly human, since they believed the material world was corrupt and unworthy of anything divine. The idea of a crucified Messiah was especially offensive and shameful in the ancient world. As a result, some thinkers attempted to redefine Jesus as purely spiritual, rejecting the notion that God could truly take on human flesh and suffer a degrading death. See 1 Corinthians 1:22-23. 

HERETICAL TEACHING

Docetism taught that Jesus Christ was entirely divine and only appeared to be human, denying that he truly experienced birth, hunger, suffering, or death. Rather than being led by a single founder, Docetism functioned as a theological tendency often associated with Gnosticism and Marcionism. It developed in response to pagan and dualistic philosophies that viewed physical matter as evil and believed a truly divine being could not suffer or be humiliated. To protect God’s transcendence, Docetic thinkers reinterpreted Christ’s earthly life and crucifixion as illusory, claiming that Jesus did not truly suffer or die. Apocryphal writings such as the Gospel of Peter and Gnostic texts portray Christ as unaffected by crucifixion—some even suggesting another person was crucified in his place—thereby removing suffering from the Redeemer and redefining the incarnation in purely spiritual terms.

ORTHODOX RESPONSE

Early church leaders strongly opposed Docetism because it denied the true humanity and suffering of Jesus Christ. Ignatius of Antioch, a disciple of the apostle John, emphasized that Christ was truly born, suffered, was crucified, died, and rose again—not merely in appearance. He argued that real salvation depends on Christ’s real suffering and resurrection, and that Christian martyrdom would be meaningless if Christ’s suffering were only an illusion. Polycarp of Smyrna, also a disciple of John, condemned Docetism even more forcefully, identifying denial of Christ’s incarnation and crucifixion as antichrist and affirming that only a real death on the cross allows Christ to bear human sin. Irenaeus of Lyons, a disciple of Polycarp, further developed orthodox teaching by making the incarnation central to salvation. Drawing on Paul’s teaching, he argued that Christ, as the “second Adam,” had to share fully in human nature in order to redeem and restore creation. Redemption, therefore, is not an escape from the physical world but its renewal through the incarnate Son of God.

• John 1:14 — “The Word became flesh and dwelt among us”

• 1 John 4:3 — Denial that Jesus came in the flesh identified as antichrist

• Romans 5:12-21 — Christ as the second Adam who restores what the first Adam lost

• 1 Peter 2:24 — “He bore our sins in His body on the tree”

ORTHODOX RESPONSE
Early church leaders strongly opposed Docetism because it denied the true humanity and suffering of Jesus Christ. Ignatius of Antioch, a disciple of the apostle John, emphasized that Christ was truly born, suffered, was crucified, died, and rose again—not merely in appearance. He argued that real salvation depends on Christ’s real suffering and resurrection, and that Christian martyrdom would be meaningless if Christ’s suffering were only an illusion. Polycarp of Smyrna, also a disciple of John, condemned Docetism even more forcefully, identifying denial of Christ’s incarnation and crucifixion as antichrist and affirming that only a real death on the cross allows Christ to bear human sin. Irenaeus of Lyons, a disciple of Polycarp, further developed orthodox teaching by making the incarnation central to salvation. Drawing on Paul’s teaching, he argued that Christ, as the “second Adam,” had to share fully in human nature in order to redeem and restore creation. Redemption, therefore, is not an escape from the physical world but its renewal through the incarnate Son of God.

• Matthew 4:2 — Jesus experienced hunger

• John 19:28 — Jesus experienced thirst

• Matthew 9:36 — Jesus showed compassion

• John 4:6 — Jesus grew tired

• John 11:35 — Jesus wept

• Luke 2:52 — Jesus grew in wisdom

• Hebrews 4:15 — Jesus was tempted yet without sin

• 1 Corinthians 1:24 — Christ crucified as God’s power and wisdom

• Hebrews 2:17 — Jesus made fully human to make atonement for sins

CONTEMPORARY RELEVENANCE

Contemporary theology sometimes presents Jesus as less than fully human, subtly echoing Docetism by portraying him as detached from real human experience. Scripture, however, presents Jesus as genuinely human: he experienced hunger, thirst, fatigue, compassion, sorrow, and growth in wisdom, yet without sin. Attempts to make Christianity more acceptable to modern intellectual culture—especially within theological liberalism—have often minimized or denied the supernatural elements of Scripture, including the bodily resurrection. This “demythologizing” approach reinterprets the resurrection as symbolic rather than historical, effectively denying Christ’s true humanity after the tomb. Such views repeat the core error of Docetism by emptying the cross and resurrection of their saving power. The New Testament insists that salvation depends on Jesus being fully human and fully divine, truly suffering and truly rising again. Only a real incarnation and atonement allow Christ to serve as the mediator between God and humanity.

Docetism taught that Jesus Christ was entirely divine and only appeared to be human, denying that he truly experienced birth, hunger, suffering, or death. Rather than being led by a single founder, Docetism functioned as a theological tendency often associated with Gnosticism and Marcionism. It developed in response to pagan and dualistic philosophies that viewed physical matter as evil and believed a truly divine being could not suffer or be humiliated. To protect God’s transcendence, Docetic thinkers reinterpreted Christ’s earthly life and crucifixion as illusory, claiming that Jesus did not truly suffer or die. Apocryphal writings such as the Gospel of Peter and Gnostic texts portray Christ as unaffected by crucifixion—some even suggesting another person was crucified in his place—thereby removing suffering from the Redeemer and redefining the incarnation in purely spiritual terms.

DISCUSSION QUESTIONS

1.    What sort of twisted benefit could you see if Jesus was not human?

2.    In your own words, explain how Docetism destroys the gospel?

3.    Which of the verses cited helps you to understand Jesus' humanity better?

4.    What other disastrous implications can we draw if it were true that Jesus was not human? Think about persecution or sanctification.

5.    Where have you been tempted to think of Jesus as less than human?

BOOK SUMMARY: THE ENEMY WITHIN - PART 2: THE POWER OF SIN IN HOW IT WORKS AND WHAT IT DOES - CHAPTER 5 - THE TRICKS OF THE TRADE

THE TRAVELING SALVATION SHOW
Drawing on Plato’s insight that whatever deceives also enchants, this passage explores deception as an art—one that persuades people to see reality as something it is not, so they act against their own true interests. Deception succeeds not by force, but by illusion, storytelling, and emotional manipulation.
 
Using Huckleberry Finn as an illustration, the text recounts Huck’s encounter with the Duke and the Dauphin, two grifters who exploit religious fervor for profit. At a camp meeting, the Dauphin fabricates a dramatic story of piracy, repentance, and missionary zeal. By mimicking the preacher’s emotional intensity and presenting himself as a transformed sinner, he wins the crowd’s sympathy, tears, and money. The scene vividly demonstrates how deception works: by appealing to what people want to believe and feel, not to what is true.
 
IN THE BEGINNING WAS THE CON
The con at the camp meeting becomes a metaphor for how sin operates in the human heart. Just as no one would knowingly follow a conman, no one would follow Satan or sin without being deceived. From Eve’s temptation in Eden onward, deceit has been sin’s primary method. Scripture consistently warns that sin hardens and enslaves precisely because it misleads, disguising its true nature and consequences.
 
THE FLESH BLOWS OUR MIND
The soul is described as having three faculties: mind, affections, and will. The mind is meant to serve as the watchman, evaluating actions according to God’s Word. When the mind judges something good, the affections desire it, and the will carries it out. Deception targets the mind first. If the mind is convinced that sin is good or harmless, the rest of the soul follows. Once the “light” of the mind is darkened, obedience collapses and the whole person is led astray.
 
THE MASTER OF DISGUISE
Deception is not only an external threat but an internal one. Like skilled con artists, the flesh disguises what is harmful beneath what appears desirable, hides painful consequences, and exploits personal weaknesses. It is subtle, patient, and relentless, always pursuing its goal without regard for the victim’s well-being. Sin succeeds by concealment and misdirection.
 
THE ANATOMY’S OF SINS SEDUCTION
James 1:14–15 provides a framework for understanding how deception unfolds. Sin begins with desire, which lures the mind and entices the affections. When the will consents, sin is conceived and then expressed in action, eventually leading to death. Though sin promises pleasure or minimal cost, its true end is always destruction. Believers are spared the final outcome by God’s grace, but the danger lies in the early stages, where deceit first takes hold. 

The passage concludes by emphasizing vigilance. God warns his people repeatedly because sin’s power lies in its deceit. By exposing how the flesh manipulates the mind, stirs the affections, and pressures the will, believers can resist its schemes. The ultimate hope is that, once unmasked, the internal conman will lose his power—much like the Duke and the Dauphin, publicly exposed and driven out at the end of Twain’s story.

BOOK SUMMARY: THE ENEMY WITHIN - PART 1: THE POWER OF SIN IN WHAT IT IS - CHAPTER 4 - IRRECONCILABLE DIFFERENCES

Paul says that the flesh is more than God's enemy; it is the enmity, the hostility, the pure hatred itself (Romans 8:7). 

IMPOSSIBLE PEACE

A treaty between God and the flesh is impossible.  Christ crucifies the old self and thus makes peace between us and God. When Christ appears, he'll annihilate the flesh forever. This is the only way that enmity is destroyed once and for all. Paul cried out for final deliverance (Romans 7:24).

GROANING FOR HEAVEN

God has graciously shown us love through his Son, making us knew people in him and filling us with hope and expectations of a new creation with God and without sin. Sin will not accept a cease-fire, much less a peace treaty. Some people try to quiet the flesh's rage by looking for ways to gratify its desires (Romans 13:14). But we must not provide for it in any way. Sin won't quench the flesh--it will only stoke it. 

ENEMY ENOUGH

The flesh has chosen quite and enemy: God. The flesh pits its desires against the Spirit of God in us (Galatians 5:17). What the flesh hates is God, so it resists anything that savors God, especially communion with him. We feel the hostility and resistance of the flesh when we approach God for God's sake. The flesh turns loving him into work. We dig through commentaries to find nuggets of truth to impress fellow Christians instead of searching Scripture to get a glimpse of our Beloved. The flesh weights us down making us drag ourselves toward Christ.

I HATE EVERYTHING ABOUT YOU

If there were even one small thing that the flesh loved about it, we'd have a little rest now and then from this indwelling sin. But the flesh loves nothing of God. If the flesh loved God's wisdom, we'd be able to meditate on the mystery of the gospel all day.  Sin resists every attempt to know God and to commune with him. The more something enables us to find God and feast on him, the more the flesh fights.

OUR CAPTAINS CURSE

The flesh will spit at God with its last breath. But there is in us a Warrior just as committed to the flesh's destruction. The Spirit wars against the flesh (Galatians 5:17). 

BOOK SUMMARY: THE ENEMY WITHIN - PART 1: THE POWER OF SIN IN WHAT IT IS - CHAPTER 3 - THE HAUNTED HOUSE

THE HAUNTED HEART

The heart is a maze that only God can solve (Jeremiah 17:9-10). It is deceitful above all things.  This is where sin hides.  See Ecclesiastes 9:3; Matthew 15:19, Luke 6:45. The heart is a fountain of sin and a treasure chest for evil. 

WHAT IS THE HEART?

The Bible describes heart behaviors in different ways:

• It believes (Romans 10:10)
• It is enlightened (Ephesians 1:18)
• It decides (2 Corinthians 9:7)
• It acts (Ephesians 6:6)
• It feels (2 Corinthians 2:4)
• It thinks and intends (Hebrews 4:12).

In summary it is our thoughts, plans, judgments and discernments (the mind).  It is our choices and actions (the will). It is our longings, desires, revulsions, imagination, inclinations and feelings (the affections). It is our sense of right and wrong, which approves or condemns our mind, will and affections (the conscience). 

Believers have a new heart (Ezekiel 36:26), the mind of Christ (Romans 7:25, 8:26), and new desires for the things of God (Romans 7:18, 2 Corinthians 5:2). But God's work in this new heart isn't finished (1 John 3:2). One day will see clearer (1 Corinthians 13:9, 12).  Our desires can still be entangled and unable to fully obey God (Galatians 2:11-13, Galatians 5:17). 

ADVANTAGE, FLESH

Sing lurks where we can't find it. When we think we have licked it, it rises us again. It's like trick birthday candles. 

NO SURRENDER

David lives a life of surrender to God, seeing mercy after mercy upon his life. Then sin snuck up on him and stabbed him in the back.  If we cut the flesh any slack, it will regroup and revive. We might even end up worse than before (Luke 11:24-26). God warns us about sin throughout His word (Matthew 16:6, Matthew 26:41, Luke 12:15, 1 Corinthians 16:13, Hebrews 12:1-4, 2 Peter 3:17)

ADVANTAGE, BELIEVER

The Holy Spirit takes the horror out of the horror show. He knows our hearts and can search them, revealing to us our hidden faults (Psalm 139:23-24).

BOOK SUMMARY: THE ENEMY WITHIN - PART 1: THE POWER OF SIN IN WHAT IT IS - CHAPTER 2 - THE LONG AREM OF THE LAW

THE FLESH IS A RHINO

The only legitimate and authoritative rule over believers is the kingdom and reign of Christ. Indwelling sin is a usurper to the throne. The law of sin pushes us around with promises and threats (Deuteronomy 27 & 28). The Israelite tribes on Mount Ebal should curses while the Israelite tribes on Gerizim proclaimed blessings. 

THE REWARDS OF SIN

Sin promises rewards that many people will sell their soul for. Hebrews 11:24-26 shows us that Moses forsook these rewards.

THE PUNISHMENTS OF SIN

Moses face mistreatment and reproach for not bowing to the law of sin (Hebrews 11:25-26). To disobey the law of sin is to obey God. Self denial is part of sin's punishment. The write of Hebrews speaks of resisting sin "to the point of shedding blood" (Hebrews 12:4). 

AN INSIDE JOB

Indwelling sin is our Judas. This law is not outside of us but within us (Romans 7:17). It's another law that wages war.  There's a sense in which we are captive to the law of sin that dwells in our members (Romans 7:23). Romans 7:18 says that no good thing dwells in our flesh. The law of sin is in some sense Paul and us. This is why the New Covenant assures us that God promises to write his law on our hearts (Jeremiah 31:31-33). No mere external law can win against the law of sin. 

SIN GETS UNDER OUR SKIN

Indwelling sin has some disturbing advantages.

• Indwelling Sin Wears Out Its Welcome

It has settled down in us and is at home (Romans 7:17,20).  Wherever we go, whatever we do, it is there. 

• Indwelling Sin Never Rests

Just when Paul was ready to do something holy and loving, sin was at his elbow (Romans 7:21, Galatians 5:17. It exasperates us.

• Indwelling Sin Does Its Dirty Work With The Greatest Ease

It clings closely to us (Hebrews 12:1). It needs no help from the outside. 

WRESTLING WITH THE RHINO

The more we understand indwelling sin the less we will suffer its effects. The better we know the rhino, the more we hate it. The more we hate it the more we will reach out for grace against is. If we don't find ourselves resisting indwelling sin it might be that we are not saved and have made peace with the rhino.  No one born of God makes a practice of sinning (1 John 3:9). We must run to Christ. Only he can slay this beast in our hearts. 

BOOK SUMMARY: THE ENEMY WITHIN - PART 1: THE POWER OF SIN IN WHAT IT IS - CHAPTER 1 - EVIL AT MY ELBOW

I FEEL THE SAME WAY TOO

Paul struggled with sin as well. Theologians call it indwelling sin. Paul called it:

• The law of sin (Romans 7:23)
• This body of death (Romans 7:23)
• My flesh (Romans 7:18)
• Sin that dwells within me (Romans 7:17)
• Sin (Romans 7:11)
• The law of sin and death (Romans 8:2)

The first step to fighting this enemy is to know it well.

FOUR KEY TRUTHS

Romans 7:21 says, "So I find it to be a law that when I want to do right, evil lies close at hand."

• The Sin That Lives In Us Is A "Law"

This means that sin dwells in us (Romans 7:20).  Law is a metaphor to express power, authority, constraint and the control that sin wields in our lives.  Paul had previously written that God's law is supposed to rule our lives but here we find indwelling sin that seems to win a lot of battles.

Law entices us to obey with offers of reward (you will live long in the land). But law also compels us to submit by threats of punishment for disobedience.  

Law can also be used in a sense like gravity. Law in this sense is a force that can make objects obey. Thus, every urge or inclination (hunger, thirst, sexual drive, fear) is law. Indwelling sin works like this: enticing, threatening, even bullying.

So, in what sense did Christ defeat sin in the believer? Christ has overthrown its rule, weakened its power and even killed the root so that it cannot bear the fruit of eternal death in a believer. Thus, our glorification after death is the second coming of Christ to our soul, when every trace of the law of sin will be no more. 

• We Find This Law Inside Us

It's one thing to critique dissertations on original sin; it's other thing to find yourself subdued by sin's madness and strength. Believers can see the law of sin at work in them. Unbelievers can't feel it.  

• We Find This Law When We're At Our Best

We are aware of this law especially when we want to serve God. But it is not our dictator. Believers still want to do right (Romans 7:21). Though grace prevails in us, it doesn't do so perfectly (Galatians 5:17).  Believers don't make a habit of sinning (1 John 3:9). The new nature refuses to live at peace with sin. This distinguishes believers at their worst from unbelievers at their best. The Spirit of God and the new birth are essential to our struggle against sin.

• The Law Never Rests

Our general and constant desires is to please God (Romans 7:18). But at the same time, the law of sin opposes this (Romans 7:21). The law of sin and death is a constant tug-of-war (Romans 7:14-25). Evil is always close at hand (Romans 7:21). We can feel like Jekyll and Hyde (Galatians 5:17). Only Christ can deliver us.

OUR WISDOM

More important than the previous 4 truths is the truth that God's justifying grace is won for us by Christ's death and resurrection.  The grace of God in Christ and the law of sin and death are the two fountains of all our holiness and sin, joy and trouble, refreshment and sorrow.  The law of sin and the law of the Spirit of life (Romans 8:2) in us are mortal enemies. We get regular check-ups with a doctor but how many of us give such attention to the health of our souls. We must get to know indwelling sin so we can avoid everything that grieves the Holy Spirit (Ephesians 4:30).

BOOK SUMMARY: KNOW THE HERETICS - CHAPTER 3 - MARCION

HISTORICAL BACKGROUND

Marcion (85 AD - 160 AD) was the son of a Christian bishop in Rome. He was a wealthy ship owner and donated some wealth to the church. By 144 AD he had been excommunicated. Prior to this Marcio was involved with a Gnostic teacher named Cerdo. Gnostics taught a spirit/flesh dualism. They viewed the spiritual realm as good and the physical world as bad. It was this aspect of Gnosticism that fascinated Marcion. He imposed this heresy on Scripture and began to teach that the God of the Old Testament was wrathful and vengeful while Jesus Christ in the New Testament was sent by the real supreme God to show us love and peace. Church historian, Henry Chadwick, calls Marcion the most radical and formidable heretic of the church.  He continued to be condemned by later Christians nearly 100 years after his death. A meeting took place between Polycarp (a disciple of the Apostle John) and Marcion. Marcion asked Polycarp if he remembered him. Polycarp answered, "I do know you, the firstborn of Satan." After he was excommunicated, Marcion traveled around to start churches that agreed with him. His influence spread to the Mediterranean and lasted for several centuries until Christian emperor Justinian I made Marcionism illegal. 

HERETICAL TEACHING

Marcio wrote a book called Antithesis. He believed the Old Testament showed a God who doesn't know everything as opposed to Jesus in the New Testament who knew everything. Today, many people wrestle with Scripture and come to a similar conclusion: that there is one God in the OT (Yahweh) and another in the NT (Jesus). Marcion's taught that Jesus Christ was sent by an unknown Father to save us from Yahweh's evil wrath. In his book, Marcio clearly pits the OT against the NT.

• Genesis 3:9 versus Luke 5:22
• 2 Kings 1:9-10 versus Luke 9:54-55
• Isaiah 45:7 versus 1 John 4:16
• Exodus 20:5 versus 1 Corinthians 13:4

Marcion's negative view of Yahweh led him to become anti-Jewish. He believed the church was misguided in their belief that they were True Israel. Thus, he wanted to rid Christianity of all traces of Judaism. Tertullian, a Christian apologist in the 2nd and 3rd century, said that Marcion's main work is the separation of the law and the gospel--in other words, Marcion wanted the completely separate OT and NT. This led Marcion to pick and choose what books of the Bible he wanted to keep as canon (Holy Scripture). Marcion onl allowed for literalistic readings of Scripture. He cut out the entire OT, believing that the OT was only law and that Christ ushered in a new gracious era. Marcion even took out all references to Jesus' Jewishness from the NT books. His Bible was composed of 10 of Paul's letters and a mutilated version of Luke's gospel. He loved Paul and believed Paul was an enemy of the OT Law. The unknown Father of the NT was kind, forgiving, and gracious, unlike the God of the OT.

Marcion's teaching led to a destruction of the humanity of Christ. His dualistic view led him to believe that the material realm was bad. Thus, Marcion was skeptical that a divine redeemer could be born of a woman. If Christ's humanity is denied, then this means that salvation is only for the soul. 

ORTHODOX RESPONSE

Marcion's heresy led the early church to write a lot against him and his teachings. Tertullian wrote Against Marcion (composed of 5 books) and fought against this heresy from 207 AD - 208 AD. Tertullian knew that if Christ's humanity is denied then there's no reason to have faith in Christ. A phantom or a ghost could not truly suffer in the flesh and pay the penalty for our sin. Even the apostle John dealt with the early seeds of Gnosticism and Docetism. See 1 John 4:2-3. 

Tertullian questioned Marcion's authority because he was not connected to the early church and apostolic tradition. Tertullian rightly rejected dualism and argued for the goodness of the material creation (Genesis 1). Tertullian mocked Marcion who ridiculed God's insects but was himself incapable of duplicating their skills. Tertullian pointed out the hypocrisy of Marcion's followers who relied heavily on astrology. 

Opposed to Marcion, Tertullian argued that God is both good and just (Micah 6:8). He taught that justice is seen as an agent of goodness rather than as the enemy of goodness. Tertullian showed how this was relevant for the gospel. If there was no punishment from God for our evil, then how could God deliver us from sin and death? In other words, if God is truly loving and gracious in salvation, then that requires that there be a justice and wrath to be rescued from.

Tertullian also set out to prove that Christ was Creator, rather than opposing the Creator of the OT. Christ promoted Yahweh's laws, gave reality to Yahweh's promises, expressed His attributes, precisely because Christ is Yahweh (John 5:39).

A Greek pastor and theologian before Tertullian, Irenaeus, also spoke against Marcion.  He said that Marcio mutilated the Gospel of Luke and only left a fragment of Luke--having removed all references to Jesus saying that the God of the OT was his Father. He said that Marcio had thus elevated himself above apostolic teaching. Marcion's mutilated New Testament (the first NT "compilation) forced the church to recognize the true canon of Scripture. Marcion's canon was theological--compiled to reflect his teachings. The church's canon was historical--received from the apostles along with the OT that Jesus used. So Marcion's "bible" forced the church to defend the Bible they already had. The church didn't invent the Bible as some people teach. 

• 1st-2nd Century - All NT books were used but no fixed list existed
• 2nd-3rd Century - Core books were widely but other NT books (Hebrews, James, Revelation) were disputed in other regions
• 367 - Athanasius' Festal Letter contained a liste of the 27 NT books we have today
• 382 - The Council of Rome gave an official decision on the 27 NT books
• 393 - The Council of Hippo formally declared the 27 NT books
• 397 & 419 - The Councils of Carthage reaffirmed the same 27 NT books

CONTEMPORARY RELEVANCE

In The God Delusion, Richard Dawkins says that the God of the OT is arguably the most unpleasant character in all fiction. This is a Marcionistic view of God. But by keeping the OT as Scripture: 

1. The church is forced to reconcile both the wrath and love of God. Marcion tried to eliminate the God of wrath. But love that never faces the demands of justice is not Christian love. Gospel love addresses both the good wrath of God and the good love of God (Romans 3:25-26). 
2. The church underscored the history of the Christian faith. God has always been involved in world history. He didn't suddenly appear on the scene when Christ came.

If Christ was not truly human, then he did not truly suffer for every aspect of us. If he was not truly human, then he could not identify with us sinners and could not save us by his bodily death and bodily resurrection. 

DISCUSSION QUESTIONS

1.    Why is it an oversimplification to say that the OT is about justice and wrath while the NT is about grace with no justice?

2.    Where do we see grace and mercy in the OT?

3.    Where do we see justice and wrath in the NT?

4.    What is lost if the church disregards the OT?

5.    How is the gospel destroyed if dualism is true and God did not assume human flesh?

6.    Consider Romans 11:11-24. Like Marcion, did Paul want to ride the church and Bible of everything related to Israel? How should we think about people who are ethnically Jewish?