The Promise of Paradise: A sermon by Julian Pace

Una Fides

Below is a link to a sermon I preached at the First Christian Church of Savannah on Memorial Day weekend. It is entitled “The Promise of Paradise.” You will only be able to understand the banter with the congregation in the beginning of the audio by realizing that I preached this sermon from a raised pulpit which greatly limited my ability to move while I preached (I am typically very active while delivering my sermons.) Still, we shared a sweet time of fellowship together and I can’t wait to return. If you want to hear the sermon just click on this link and scroll down to the sermon entitled “The Promise of Paradise.” Blessings!

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The Promise of Paradise: A sermon by Julian Pace


Below is a link to a sermon I preached at the First Christian Church of Savannah on Memorial Day weekend. It is entitled “The Promise of Paradise.” You will only be able to understand the banter with the congregation in the beginning of the audio by realizing that I preached this sermon from a raised pulpit which greatly limited my ability to move while I preached (I am typically very active while delivering my sermons.) Still, we shared a sweet time of fellowship together and I can’t wait to return. If you want to hear the sermon just click on this link and scroll down to the sermon entitled “The Promise of Paradise.” Blessings!

The Confident Christian

First Peter 3:15 says “But in your hearts revere Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect (NIV)”. Ever since the Pilgrims set out for the New World in 1620 in search of religious freedom, the Christian faith has played an integral role in shaping American culture. For many, the Christian faith was a stabilizing and positive influence in society. However, with the rise of secularism in the United States as well as the broader western world, many people increasingly look at the Christian faith with a skeptical, even hostile attitude. Will it be said of us that we as believers responded to this challenge with composure and grace, or that we shrank when skeptics asked the tough questions?

Many Christians live in fear of someone asking them a question such as: Why do you believe in God? Why do you call Jesus your Savior? Why is attending Church services so important to you? While we should always be ready to admit that we don’t have all the answers, we should also be equally confident of the fact that we serve a God who does. In James 1:5 we are given the promise that if we pray and ask God for wisdom he will give us the wisdom we so desire. Thus, we should always remember that before we set out to gather knowledge, we must first ask for wisdom from God. Only then will we know how to wisely apply the knowledge we gain from study and reflection.

Christians should receive a boost of confidence from the fact that the tradition we are a part of is filled with intellectual and spiritual giants. Indeed, great thinkers today still mine the words of Augustine, Anselm, Calvin, and of course, Jesus of Nazareth, for insight on topics as diverse as ethics, philosophy, history, and theology. Indeed, these thinkers ably defended the faith on intellectual grounds in the face of questions from skeptics from many different backgrounds. Leaning heavily on the thinking of the Apostle Paul in Romans 1, Christian apologists have often pointed out that the order and beauty of the universe points to the existence of a wise, master creator. Indeed, Psalm 19:1 proclaims “The heavens declare the glory of God (NIV)” Furthermore, the very existence of the disciples’ faith after Jesus’ crucifixion points to the truth that they actually saw their Savior resurrected on the third day. These are just a few of the arguments that have been put forth in favor of the reasonableness of our faith.

It should be noted that 1st Peter 3:15 is just as concerned with the spirit in which we defend our faith as well as the reasons we suggest for why we think our faith to be true. Christians are to be people who show love to all persons, in all situations. Indeed, the command to love our neighbor is given without qualification. When we share our faith with others we should always take care to be fair and respectful to those who disagree with us.

Perhaps it is only fitting that I should save what I believe the most important aspect of sharing one’s faith for last. While I do think Christians should be both intellectually and emotionally fit witnesses for the faith I think it is perhaps eminently more important, and probably more persuasive, for Christians to be ready to share at a moment’s notice what God has accomplished in their lives personally. Oftentimes, people will be more impressed by someone’s account of how God brought them through a battle with cancer, or how God healed them from bitterness and resentment towards a person who wounded them earlier in life. We should also be ready to share our testimony of how Jesus Christ drew us unto himself and brought us out of darkness into his marvelous light. All the knowledge and eloquence this world has to offer fare poorly when placed in juxtaposition with how God can transform people for the better. Indeed, this must be the most effective evidence for the truth and vitality of what we believe.



Wolfhart Pannenberg: Theologian of the Resurrection

With Easter Sunday rapidly approaching it is only fitting to recognize one of the greatest defenders of the historicity of the Resurrection in the twentieth Century, Wolfhart Pannenberg. Pannenberg felt that the study of Theology should be undertaken like other Academic disciplines and in his lifelong quest for truth he found that the Christian faith was deeply intellectually satisfying. I hope you enjoy reading about one of the greatest theological minds of the twentieth century, Wolfhart Pannenberg. Blessings and peace to all, Julian Pace.

He vehemently defended the Resurrection but denied the Virgin Birth. He was hugely influential but leaves few disciples. – Fred Sanders writing for Christianity Today upon the death of Wolfhart Pannenberg

It would not be implausible to say that one day church historians will include Wolfhart Pannenberg, along with Karl Barth, Thomas Oden, and J.I. Packer, as one of the greatest theological minds of the twentieth century. Pannenberg’s prowess in the fields of theology, philosophy, history, and the natural sciences set him apart from his contemporaries. In his lifetime, he molded a unique theological system that on the one hand was generally traditional and Lutheran, yet probing and rational in a way that placed him squarely within the tradition of the Enlightenment. It is probable that his most important contribution to Christian theology was his stirring defense of the bodily resurrection of Jesus and how he saw this event as the key to all of history, indeed the key to all revelation as well.[1]

Wolfhart Pannenberg was born in Stettin, Germany (now Szczecin, Poland) in 1928, and though he was baptized as an infant into the established Lutheran church he was raised in a secular household. Despite his unchurched and secular background, Pannenberg was apparently a spiritually sensitive person and at sixteen was privy to what he would later call his “Light Experience”.[2] This powerful experience led Pannenberg to critically investigate the world’s religions in light of their philosophical and intellectual merits. The results of this intellectual quest, combined with the guidance of Pannenberg’s literature teacher who was a member of the Confessing Church during the second World War, led Pannenberg to conclude that Christianity was the most reasonable faith system available and therefore he became a Christian.[3]

For virtually his entire career, Pannenberg was a creature of the academy and it is in the field of academic theology that he produced the most written work. However, it should not be overlooked that his contributions in defending the historicity of the Resurrection have influenced and continue to shape the thinking of Evangelical theologians and New Testament scholars to the present day.[4] Indeed, this aspect of his theological output is probably his most enduring legacy. While Pannenberg’s staunch defense of the historicity of Jesus’ Resurrection has won him many admirers in the Evangelical and Roman Catholic world, his liberal German peers were shocked at his findings. While Pannenberg was undoubtedly shaped by the liberal biblical criticism that was, and remains, rampant in German universities, this did not stop him from making the case that the evidence from the Pauline epistles and the existence of the church itself plausibly leads to the conclusion that Jesus of Nazareth did indeed rise from the dead.[5]

Dean of Beeson Divinity School Timothy George, is right to point out that Pannenberg’s thinking on several critical theological issues present some problems for Evangelicals.[6] Pannenberg rejected the Virgin birth, Chalcedonian Christology, as well as the concept of biblical inerrancy. However, this did not stop Pannenberg from taking the scriptures seriously and he felt that since the Bible was the record of God’s dealings with man it should be studied vigorously. In conclusion, Evangelicals should approach the work of Wolfhart Pannenberg critically but also with an eye to learn. Despite his errors on important theological issues, Pannenberg’s work on the Resurrection has inspired many other Evangelical theologians and scholars to defend the Resurrection’s historicity with an even greater level of sophistication. Indeed, one cannot help but wonder how many have been persuaded to accept the claims of Christ in part due to the work of Wolfhart Pannenberg. Pannenberg demonstrated that Christianity is a belief system that is firmly grounded in historical events and therefore one need not sacrifice rational thinking and critical investigation on the altar of blind faith. For this reason alone, Pannenberg deserves our enduring respect and admiration.


[1] Wolfhart Pannenberg, Jesus-God and Man. 2nd ed. Philadelphia, PA: (The Westminster Press, 1977), 67-69.

[2] Michael Root, “The Achievement of Wolfhart Pannenberg.” First Things (March 2012): 3-4. Accessed April 5, 2017.­achievement­of­wolfhart­pannenberg.

[3] Michael Root, “The Achievement of Wolfhart Pannenberg.” 3.

[4] William Lane Craig, “The Resurrection of Jesus” Accessed April 5, 2017. It is evident when reading Craig that the influence of Pannenberg is present. This is only reasonable as Craig did doctoral work under Pannenberg in Germany. Other Evangelicals like Gary Habermas and Michael Licona have built on Pannenberg’s work on the Resurrection.

[5] Wolfhart Pannenberg, Jesus-God and Man. 88-106.

[6] David Roach “Dean George on Wolfhart Pannenberg.” Accessed April 5, 2017

For Further Reading

Braaten, Carl E., and Philip Clayton, eds. The Theology of Wolfhart Pannenberg: Twelve American Critiques with an Autobiographical Essay and Response. Eugene, OR: Wipf and Stock Publishers, 1988.

Erickson, Millard. Christian Theology. 3rd ed. Grand Rapids, MI: Baker Academic, 1983.

Olive, Don. Wolfhart Pannenberg. Makers of the Modern Theological Mind. Grand Rapids, MI: Word Publishing, 1977.

Pannenberg, Wolfhart. Jesus-God and Man. 2nd ed. Philadelphia, PA: The Westminster Press, 1977.

Pannenberg, Wolfhart. The Apostles Creed: In the Light of Today’s Questions. 1st ed. Philadelphia, PA: The Westminster Press, 1972.


A Critical Review of Thomas Ice’s A Short History of Dispensationalism

Hello Readers, I want to preface this article by saying that this was an assignment for a class I am taking to earn my MA in Biblical Studies at Piedmont International University. It may be a little boring and dry to someone not interested in the subject of Dispensationalism but for the theology geek it should be an informative read. Enjoy and God Bless, Julian Pace.

Noted theologian, Thomas Ice, seeks to help us better understand the history of the theological system known as Dispensationalism in his article A Short History Of Dispensationalism which can be found at the website

Ice, one of today’s greatest proponents of Dispensational theology, begins his short paper by quoting George Ladd who was actually a critic of Dispensationalism. Ladd is quoted as saying

It is doubtful if there has been any other circle of men [dispensationalists] who have done more by their influence in preaching, teaching and writing to promote a love for Bible study, a hunger for the deeper Christian life, a passion for evangelism and zeal for missions in the history of American Christianity.[1]

By including this quote in the very beginning of his article, we get the sense that Ice is doing his best to rehabilitate the image of Dispensationalism which has sustained a heated assault in recent years by pointing out that Dispensationalists have given much to the kingdom of God in their ministries and work.

Ice begins by mentioning J.N. Darby who was unquestionably the first Christian theologian to codify the theological system now known as Dispensationalism. Ice credits Darby with producing a system of theology that took the scriptures literally and consistently and rightly distinguished between the destinies of the Church and Israel. Very quickly, Ice tries to distinguish what can legitimately be called Dispensationalism and what truly lays outside the realm of this system of theology. He lists a couple of important features of this system. Firstly, Dispensationalism is a system that requires a literal interpretation of the Bible, specifically in regard to the days mentioned in the first chapters of Genesis and in Revelation. Secondly, one must not hold that the Church has replaced Israel. The nation of Israel and the Church are separate entities with different destinies.

After a brief introduction to what Dispensationalism is, Ice does his best to show that Pre-Darby, there were in fact influential figures in the church who taught ideas very similar to those now codified within the system now known as Dispensationalism. Ice points out, by referencing the work of fellow Dispensationalist Larry Crutchfield, that Justin Martyr, Irrenaeus, Tertullian and others taught that God’s work with humankind should be viewed in different “ages” or “dispensations”.[2] Although the early Church Father’s early schemes were not as sophisticated as Darby’s, Ice thinks their insights clearly prefigure the work of Darby.

Ice then admits that during the Middle Ages we see very little that could be called Dispensational theology. However, the Reformation opened the door for Dispensationalism to gain a firm footing in the church. Ice points out some Christians like Pierre Poiret and Isaac Watts may have held and taught views that were very near Darby’s Dispensationalism which would appear 150 years after these individuals lived.

No discussion of the history of Dispensationalism would be adequate without a discussion of the life and theology of J.N. Darby. Ice reports that Darby was originally planning on entering the legal field but after becoming a Christian he entered the ministry instead. He was originally a parish priest in the Anglican Communion, though he later left and joined the Plymouth Brethren after finding himself at odds with some of the doctrinal teachings of the official church. In matters of Biblical interpretation, Darby was a strict literalist. Darby feared that introducing anything other than a literal hermeneutic to the scriptures might allow for the infiltration of humanistic ideas upon the text. With this in mind, Darby could by no means be considered a “wooden literalist” as he took into account the fact that the Bible utilizes genres like allegory and poetry. Following the lead of his early mentor Robert Graves, Darby was convinced that one day the Jews would be converted to Christ and that they would be restored to their historic homeland. These two points are cornerstones to Dispensational theology. Darby also became one of the first proponents of a pre-tribulational rapture as well.

In large part due to the work of Darby and his followers in the Plymouth brethren, Dispensationalism spread to the United States and was embraced by many people there. Darby was a popular speaker in the United States and he convinced many of the truth of Dispensationalism through his preaching there. His work was aided by figures like James Hall Brookes, Adoniram Judson Gordon (whom Gordon college is named after) and William Blackstone. However, Dispensationalism probably received its’ greatest exposure through figures like C.I. Scofield and Lewis Sperrry Chafer who for the first time systematized the theological system of Dispensationalism. Indeed, Ice makes it clear to us in his Short History, that by the twentieth century Dispensationalism had a wide following in the United States.

Ice’s Short History is for the most part a very useful document, though I think it does have a few, non-fatal, weaknesses. I will deal with these presently. Firstly, I found at least one aspect of the work’s literary structure a little baffling. On the first page of the article, Ice goes into some detail describing the theology of J.N. Darby. This section feels a little out of place as the paper flows chronologically, beginning in the second century and moving forward, and Darby did not begin his ministry until the first half of the eighteen-hundreds. The information Ice provides about Darby is essentially repeated later on in the article and its’ place at the beginning of the article feel unnecessary.

Furthermore, while it is clear that Ice does his best to build the case that Dispensationalism is not a historical novelty and has foundation in the theological writings of the Church Fathers, I felt that Ice did not deal with this section as well as he could. He relies heavily on a chart by Dispensationalist Larry Crutchfield that presents the theological opinions of several Church Fathers within a roughly Dispensational formula. Due to a very cursory discussion of their actual opinions, and reliance on only once source in Larry Crutchfield’s book, one wonders if the data is being forced. Indeed, this paper could have included more and better notes and it would have been more convincing.

Fortunately, these shortcomings are not fatal to Ice’s work. This paper is a good introduction to the subject of Dispensationalism for both lay people and even scholars just beginning a study on the subject. The article leaves us with a good understanding of how Dispensationalism developed and what separates it from other theological systems. Ice does a fine job of defining what Dispensational theologians actually find important namely, an adherence to a literal hermeneutic, a premillennial eschatological framework, and an insistence on keeping the role and destinies of the Church and Israel separate. Ice also does the study of theology a great service by doing away with the misconception that Dispensationalism teaches two different gospels and is simply characterized by an obsession with Eschatology. Finally, this work is at its’ best when discussing the father of Dispensationalism J.N. Darby. After reading this article we have a good understanding of Darby’s theology and influences. Indeed, Ice’s A Short History of Dispensationalism is a great resource for anyone wanting to learn more about Dispensational theology and its’ influence on the wider Christian church.

[1] Thomas Ice, A Short History of Dispensationalism . .



[2] Thomas Ice, A Short History of Dispensationalism . .



You Keep The World (I’ll Take The Cross)

Hello everyone! I am excited to announce that my original song, “You Keep The World (I’ll Take The Cross) will be released to national radio January 2017! Pray that God will use this song to draw people unto Himself. You can listen to the song right here on my Reverb Nation page.