Mostrando resultados por autor "Guillermo Santamaria" en Todas las categorías

This book is trying to rescue two overused words—“holiness” and “sanctification”—from becoming religious fog. Its method is stubbornly biblical: don’t start with slogans, start with the words themselves (and how they function in sentences), because a lot of theological confusion is really just grammatical carelessness dressed up as “depth.” In the Old Testament, the argument is that holiness and sanctification belong to the same Hebrew family built on the root קדשׁ (q-d-š), but they wear different “grammatical clothing.” Holiness shows up mainly as adjective/noun ...

Eternal Vital Union: Beebe vs. Gill & the Reformers The live issue is timing. “Eternal vital union” (EVU) claims a real, life-giving union of Christ and His church from eternity, so that regeneration merely manifests what already is. Gill and the classic Reformed insist vital union begins in time, when the Spirit actually grafts a sinner into the living Christ. Beebe (EVU). Union is both eternal and vital. New birth does not start life in Christ; it reveals it. Beebe leans on Col 3:3–4 (“your life is hidden with Christ in God”) as real-but-veiled, and on Rom 5 (two Adams): as we ...

This book is essentially a field guide to Conditional Time-Salvation Primitive Baptist vocabulary—a “dictionary” that tries to use terms Conditionalists actually use, and then document them with examples from their own published wording and common reference points. What’s in it A foreword written from an Absoluter, non-means Old School Baptist voice—polemical, forceful, and intentionally suspicious of “two-story” systems where eternal salvation is all of God but time blessings become conditional wages. It attacks the idea that conditional frameworks subtly “edit God” and ...

Your book argues—pretty coherently—that the “methods” of interpretation are real tools, but the decisive issue is spiritual epistemology: who makes the Word living to the hearer? The thesis is that grammatical-historical constraints (grammar, genre, historical setting) are valuable as guards against interpretive acrobatics, yet they remain insufficient to produce saving understanding. The foreword frames this with the central contrast: method can dissect; only the Spirit can vivify—illumination being defined not as new revelation, but as the Spirit opening the reader to perceive, ...

This book frames Ezekiel as an exile-born book that refuses to let eschatology become a toy. The foreword sets the tone: Ezekiel is about the moral weight of history, the non-negotiable holiness of God, and the danger of treating prophecy as a “news decoder ring.” It argues that modern debates—especially about 1948—should be handled with reverent skepticism, because Ezekiel’s restoration promises are a whole package (return, cleansing, new heart, Spirit within, and the final reality summarized as “YHWH is there”), not a single headline. The main overview divides Ezekiel into a...

Your book is a compact “bridge manual” that argues (with a bit of midnight-lamp drama in the foreword) that solid English grammar—especially as it applies to the KJV’s Early Modern English—gives most students the majority of what they need for careful interpretation, and it does so faster than jumping straight into Greek/Hebrew tools. It frames scholarship as useful but secondary: grammar identifies structure, but illumination belongs to the Holy Spirit, so the goal is precision without pretending analysis can manufacture spiritual sight. After that setup, it moves through ...

The document argues that “advancing the kingdom of God” is a slippery modern phrase: it can be used in a biblically faithful way (meaning the kingdom becomes more visible and confessed through gospel proclamation, church gathering/edification, and Spirit-wrought fruit), or it can become a slogan that quietly makes the kingdom feel like a human-managed project pushed forward by technique, money, and institutional “machinery.” It insists the biblical “grammar” should stay straight: God advances His reign; we witness to it, announce it, and live as its citizens, rather than ...

“1832: The Great Baptist Separation—From Local Churches to the Benevolent Empire,” argues that the Old School–New School conflict was not a polite intramural quarrel but a nationwide re-wiring of Baptist life—a rolling series of fractures (late 1820s → 1830s → into the 1840s) driven by whether churches would submit to a new institutional “benevolent empire” (boards, societies, Sunday schools, seminaries, press) or reject it as extra-scriptural machinery that displaced the local church and the Spirit’s direct work. The paper does three big things: Defines the camps and ...

The book“UNIDENTIFIED DEMONIC PHENOMENA (UDPs)” sets out a Christian, Christ-centered framework for thinking about UAP reports without collapsing into either gullibility or reflexive scoffing. It opens by insisting on clear presuppositions and then treats “UAP” as a broad catch-all category that naturally produces multiple interpretive “schools,” many of which can overlap because the dataset itself is mixed—ranging from ordinary objects and misperceptions to unresolved incidents that remain unresolved largely because the data are thin. It then lays out the main interpretive ...

This book is a thesis-driven evaluation of John T. Christian’s A History of the Baptists (especially his baptism material), written to help you use Christian profitably without being hypnotized by his conclusions. It opens by framing Christian’s project as history-as-argument: he wants to show Baptists (defined by a cluster of “Baptist principles”) have existed from Christ onward, even when names change and records are hostile or missing. The evaluation treats that as the book’s animating engine—and warns that the engine can run on “family resemblance = family tree” if the ...

This book argues that Paul’s phrase “the elemental spirits of the world” (ta stoicheia tou kosmou) in Colossians and Galatians refers to a blend of hostile spiritual powers and the basic religious “ABC’s”—rules, rituals, and philosophies—through which those powers enslave people before Christ. 1. What stoicheia meant in the ancient world In classical Greek, stoicheia usually means elements or building blocks: letters of the alphabet, basic principles, or the four elements (earth, air, fire, water). In Jewish and Greco-Roman thought, these “elements” and the stars could ...

The question before us is not whether repentance matters. Scripture commands repentance, godly sorrow is real, and the believer’s life includes ongoing humbling before God. The question is where repentance and confession are allowed to sit in the structure of the gospel. When repentance becomes a hinge that turns forgiveness on and off—when confession is treated as the mechanism by which pardon is obtained or regained—then even evangelical language can drift into a practical re-legalization of the Christian life. This is precisely the danger Old School Baptists repeatedly resisted, ...

This bookt frames Edwards, Hopkins, and Fuller as one “Edwardsian ecosystem” expressed in different church habitats—Congregational New England (Hopkins) and Particular Baptist England (Fuller)—and it does so explicitly through Old School Baptist eyes, i.e., with the controlling suspicion that this whole line (however brilliant) proved practically corrosive to “sound Baptist doctrine.” The thesis is clean: Edwards supplies the conceptual machinery, Hopkins systematizes and weaponizes it into an activist ethical program, and Fuller translates Edwards into an anti–Hyper-Calvinist...

According to a book from 2020, “non-causative predestination” is basically a modern guardrail phrase: it tries to protect two claims the author insists Scripture teaches plainly—God’s sovereignty over all events and God’s holiness as “not the moral author of sin”—without letting human “logic” bully the Bible into choosing only one of them. The Foreword’s core complaint is that many controversies come from confusing mystery with contradiction. A contradiction would be God being holy and unholy “in the same sense.” Mystery is God being “sovereign over all events”...

In broad strokes, the document shows that “eternal vital union” among Old School Baptists is not a random oddity but a specific way of talking about how Christ and his people are related in eternity, and how that relation intersects with Adam, the fall, and time-bound regeneration. At its core, eternal vital union is the claim that the elect are not merely decreed or foreseen in Christ, but that they truly stand to him as children to a Head in an eternal, living relation before the world began. In Gilbert Beebe’s pieces, that union is pushed very far: the elect are an “eternal seed,...

Here’s what THE OLD SCHOOL BAPTIST VOICE is doing, in plain terms: Purpose of the book: It treats Old School Baptist hymnody as “portable theology”—not decoration, but a doctrinal “fence” and a survival tool for afflicted saints. The argument is that hymnbooks reveal what a people trusted, feared, and guarded in worship. Foreword (emotional thesis): The foreword frames congregational singing as theology carried on breath—a lived confession shaped by suffering, perseverance, and Christ’s sufficiency. It warns against modern music-as-technology (mood, manipulation, “results...

If we read the Old School/New School Presbyterian controversy the way a historian reads a fracture line in rock, the key point is this: it wasn’t a single doctrinal dispute, but a whole system—a package deal—about what Christianity is, how grace works, and who gets to steer the church. Your summary file already captures that “bundle” structure well: doctrine, revival method, polity, and institutional power all moving together. On the Old School side (Princeton-centered figures like Hodge, Alexander, Miller, and the more combative Breckinridge/Junkin wing), the animating fear was ...

Acts 17 is presented as Luke’s “stress-test” chapter for the gospel: Paul reasons from Scripture in Thessalonica, is vetted by Berean Scripture-testing, and then collides with pagan intellectual culture in Athens. That blend explains why the chapter repeatedly becomes a battleground for apologetics, natural theology, contextualization, repentance, judgment, and resurrection. The interpretive history is traced along recurring fault lines: whether Paul’s Creator/providence argument is “natural theology” or a prosecutorial indictment of idolatry; whether the “unknown god” altar...

The book portrays American tract culture (c. 1790–1900) as a mass-publishing and distribution system—a “Benevolent Empire” infrastructure that tried to scale Protestant influence via short printed literature, agents, and societies. The central claim isn’t merely that tracts existed, but that tract-society machinery functioned like a parallel church-system: boards, officers, constitutions, fundraising, annual reports, and colporteurs doing “religious work” outside local-church authority. A key hinge is the “no-sectarian” rule (especially with the American Tract Society): ...

The book Conflicts Among the Tentacles of the Monster is a compact sociology-of-reform case study: it argues that the antebellum “benevolent empire” (Bible, tract, missions, temperance, abolition, education, etc.) projected a saintly public face while internally generating predictable power-struggles—because once a “cause” becomes an institution, it must fund itself, defend itself, and govern itself, and those needs incubate the same sins reformers claim to oppose. It maps the movement’s internal conflicts into recurring fault-lines. First is authority: church courts and local ...