I Believe: Doctrine and Life

We ought to be the most repentant people our unbelieving neighbors know. We ought to be a people who are the most charitable and the most gracious and also the most dogmatic, and the most unyielding, the most unwavering, and the most loving.

Although the world and even some in the church claim that theological precision and an unwillingness to compromise are at odds with humility, as you heard Burke Parsons just say, the two should go hand in hand. Welcome to the Monday edition of Renewing Your Mind, and this week you'll hear messages from Ligonier's winter conference, We Believe, hosted last month on the campus of Ligonier and Reformation Bible College. You'll hear from several of our guest teachers on the importance of creeds and confessions and how doctrine is essential to the Christian life. You'll also have the opportunity to request a new single volume resource compiled by Ligonier that contains 20 creeds, catechisms, and confessions spanning the history of the church.

You can learn more about that offer at renewingyourmind.org. So can we say, no creed but Christ? What about, that's your truth, this is my truth? Here's Dr. Parsons with a message titled, I Believe, Doctrine and Life. Let's begin by opening up the Word of God together.

I'm going to read from Romans chapter 11, verses 33 through 36. This is the Word of God. O the depth of the riches and wisdom and knowledge of God!

How unsearchable are His judgments, and how inscrutable His ways! For who has known the mind of the Lord, or who has been His counselor, or who has given a gift to Him that He might be repaid? For from Him, and through Him, and to Him are all things. To Him be glory forever.

Amen. Let's pray together. Our gracious and sovereign Lord, our loving Heavenly Father. Father, we thank You for Your Word and we thank You for Your Spirit who is within us, who helps us to understand and apply Your Word in all of life. Lord, help us now, and help us come to Your Word as disciples and students, never as masters and lords over it, but always as students and servants of it. And Lord, may You enlarge our hearts for You, and may You grant us great doctrinal minds, and may You grant us great hearts of love for You. Your church, our neighbor, all for Your glory we pray.

Amen. Well, as Chris said, faith, belief, in many ways, has fallen on hard times in our day. And when we talk about faith, we talk about belief, we are talking about that which we confess. Now, every day of our lives, we hear people talking about what they believe. We hear those two words, I believe, all the time.

Our kids use it, friends use it, colleagues, classmates. People use it all the time simply to describe what they're talking about, what they think might be the case, what often is the case. Well, those two words, I believe, are really the words that make up the word Credo. Credo means I believe, and of course Credo is where we get the word for creeds. Now, creeds and confessions, we all have them. Some people like to pretend they don't have creeds and confessions or that they don't adhere to any particular creed or confession. Some people might say things like, well, my only creed is Christ.

Believing themselves to be more holy or more humble or perhaps more biblical, not holding to a man-made creed. But the truth is, is that everyone has a creed. But for most people, their creeds are constantly changing. Their creeds change according to their own emotions, their own whims and fancies. Their creeds change based on the last sermon they heard, the last book they read.

Their creeds are constantly changing. But throughout the history of the church, God by His Spirit have raised up men to produce, often against heresies and against false teaching, produce creeds and confessions so as to formulate, to confirm, and to provide the church with written, attested to creeds and confessions. And these creeds and confessions throughout history have a tremendous amount in common. That's one of the things that we need to point out because as Christians and as those who adhere to historic creeds and confessions, what's truly remarkable about them is how much they have in common, how similar they are.

There are differences certainly among some of the creeds and confessions between traditions and denominations, but by and large, when it comes to the foundational, cardinal doctrines of our faith, they're in agreement. And so the truth of the matter is, it's not creeds and confessions that divide us. What divides us is not our doctrine.

What divides us is our sin, our wrong way of looking at Scripture, and our wrong way of looking at doctrine. But you see, creeds and confessions have a way of helping to unite us. Because when I have a brother who's baptistic and I know that he adheres to a particular historic creed, I know what he believes.

I know what he has adhered to, what he has confirmed that he believes. And so we can have a respectful discussion based on our mutual respect for one another's creeds. Creeds provide parameters and barriers and guidelines. Creeds help us to know when we hear something that might sound strange, that might sound new and fresh, we can look at that teaching, we can look at that interpretation, and we can look at it in light of our creeds and confessions. Now, creeds and confessions don't deal with everything.

They don't answer everything. They provide summaries of what the Bible teaches. And so when it comes to creeds, what we need to be asking ourselves, because we all have them, is whether or not we have faithful, formulated, and attested to creeds that have been attested to by our faithful forefathers from throughout history. What is your creed? What do you believe? We all believe and we all have faith. This is something we hear all the time. Even as true faith has continued to diminish, at least in our country and in many parts of the West, you'll hear oftentimes among many people that they are people of faith.

Have you heard that? You'll hear people say, well, I'm a man of faith, or I'm a woman of faith. Sometimes you'll hear people say, well, I'm a spiritual person. I have faith. Well, when you begin to ask them, well, what do you believe?

What is your faith? That's when you begin to hear about their truth. And whenever you hear someone talking about my truth and your truth, run. Because the truth of the matter is that they don't know the truth.

They're making up their truth and their version of the truth as they go. As Christians, we know where our truth is. Our truth is found in Scripture. And Scripture is our only infallible rule for faith and life. And we believe that creeds and confessions, so long as they are in accord with Scripture, are subordinate to Scripture.

In fact, most of our historic confessions tell us just that. They tell us right from the very outset that counsels and confessions can err. They make mistakes. They can sin. They can be wrong in their estimation and their interpretation of Scripture. And so we must always insist that Scripture is what is held foremost and primary as the only infallible rule for faith and life, and every creed and confession subordinate to it. That means we need to make sure that we are careful in what we adhere to, even in those historic confessions and creeds. But as they are subordinate to Scripture, and as we adhere to those confessions and creeds, and we ought to adhere to them heartily, truly, and genuinely.

And that's one of the problems that we deal with today. We deal with it in almost every denomination. Many churches deal with this. Where there are ministers who profess to adhere to their confession. They give lip service to their confession. When they are ordained, they vow to uphold their confession. But in reality, when you hear them preach and when you hear them teach, it's what they don't say and what they leave out that often shows forth that they actually, in reality, do not genuinely adhere to those confessions that they have vowed to uphold. And that, dear friends, is running rampant in the churches today. People giving lip service to their confession, but not actually adhering to their confession.

And usually it goes like this. You hear them say something, or you hear them lead out something, and someone asks the question, well, do you believe that? Do you actually adhere to our creed and they'll say, oh, I'm confessional. I believe in our confessions. Well, if you're not ever teaching what our confessions teach, if your teaching is out of accord with what our confessions teach, then you're not really being confessional.

You're making up your own confession, and you are your own authority and accountable, really, in the end, to no one. And, dearly beloved, this is how liberalism gets started. It's often birthed in the seminaries, and it grows and matures in the pulpits. It finally often works its way down into the pews and into their families and their homes and their children.

And a generation from now, none of those people are taking their faith seriously. None of them are going to regular Lord's Day worship, because, after all, it's really just about my own relationship. It's really just about my own faith. It's really just about my own truth.

It's about worshiping God in the way I want to worship Him. Creedal Christianity keeps us founded. It keeps us unwavering.

It keeps us steadfast. Now, for a lot of people, when they look at that and they say, you all are just a bunch of traditional, ancient, old-fashioned sticks in the mud. You are just unreasonably dogmatic. And then we respond and say, yeah. Yeah, we are dogmatic. Yeah, we are old-fashioned.

Yeah, we are traditional because we believe the Bible is the Word of God. And that's why we're unwavering. That's why we don't move.

That's why we're steadfast. That's why our feet are firmly planted, because the Word of God doesn't change. And that is what is happening throughout our nation, throughout churches, throughout the world. Churches are changing rapidly. You know, I can't even really recommend churches anymore.

I haven't been able to do it for years. Because a church that I thought was biblical and preaching the Word of God faithfully and the gospel boldly has changed within months, within a year. And it's sad to me because I used to be able to recommend churches. You remember that? Remember what that was like 20, 30 years ago? You would hear that someone's worshipping at a church down the street and you say, I know, even though we have some differences in style of worship, I know it's a good church, and I know that pastor preaches the Word of God.

Do you remember those days? You can't do that anymore. Because you have no idea if that pastor has just been swept along with the course of this world, with the spirit of the age, with the zeitgeist, with the ideologies of the culture. You don't know anymore. But we who are biblical Christians, we who look to the Word of God as the authoritative Word of God that doesn't change also have a wealth in the creeds and confessions that our forefathers have passed down to us.

You know, there's an illustration that some have used about creeds and confessions. I love to be out in the woods. I love to hunt. I love to fish. I love to just be under the trees. I love to hike. I love to backpack.

I love to spend time in God's beautiful creation. And one of the things when I'm hiking or backpacking that I desperately need is a map. Now, why is it that we have maps? Well, when you're backpacking, you need to know exactly which trail to take, which trail not to take. You need to know where the future next water source is, and you need to know where your destination is. And you are looking at that map carefully because you are trusting those who have gone before you. You are trusting their wisdom and their experience, sometimes if they've gone off path, or sometimes if they thought there was a water source here but there wasn't, it was dry. You are trusting those faithful ones who have gone before you to know that this is the right way, and creeds and confessions are much like that. They give us a map, and they help us to know where to go and to get to our destination more quickly.

They help us to stay on the route that we need to take. Now, confessions and creeds, as I mentioned, don't give us everything. They don't teach us everything, but what they are doing is giving to us largely doctrinal summaries of what Scripture teaches. Doctrine is something that many Christians, when they hear that, they sort of push back.

Some of you might have been some of those Christians at one time. I remember in college, I had a professor who told us that if you're in ministry, you are either going to be a student of theology or you're going to be a student of Scripture. And he made it quite clear that if you're going to be a pastor, you're really just going to be a student of Scripture. But if you're going to go on to academia and study theology, then you'll study theology. I've even heard pastors, I've heard pastors say things like, I'm a student of Scripture, I'm a Bible teacher, I'm not a theologian, nonsense. You cannot read Scripture without doing doctrine, without learning doctrine, without your doctrine being challenged, without your doctrine being better equipped and informed and deepened. Students of Scripture are students of theology. Students of theology are students of Scripture. And if you pick up a book of theology and there's no Scripture in it, throw it away. Because our books of theology ought to be filled with Scripture.

Because our theology, our doctrine comes from Scripture. And that's the reason, dearly beloved, why we cannot be indifferent about doctrine. Indifferentism about doctrine is the mother of all heresies, according to J.W.

Alexander. Indifferentism about doctrine is the mother of all heresies. And indifferentism about doctrine is running rampant in the church. People in the church today, because it starts with their pastors who essentially teach them, that they don't really need to know doctrine. That they can trust their pastors.

That they can trust their elders. That they don't really need to know the depths of doctrine. That they don't really even need to know certain doctrinal words because they're too long and too complicated.

Well, I'll tell you this. If you can order one of those fancy coffees at Starbucks, you can learn some theological terms. Because the truth of the matter is, is that one of the reasons we are producing a generation of false teaching and heretics and false teachers, one of the reasons the children of the church really don't know the Bible very well, one of the reasons they don't really know their faith very well. One of the reasons, if you ask them even some basic questions that children even fifty years ago knew the answers to, you'd quickly discover that we're raising generations of heretics. Because we're not teaching them theology. And this is really the problem for the pastors. And I would even say that those Bible teachers who are teaching the Bible but are not helping their people understand the theology of Scripture are doing their people no real help in the end.

We are called to teach God's people the Word of God, and naturally what comes from God's Word is the doctrine of God. And we cannot be indifferent to that which saves or damns our souls. If we are indifferent about doctrine, it means we're indifferent about God.

And if we're indifferent about God, it means we're indifferent about our eternity. Thomas Aquinas quoted by Sinclair Ferguson in a book by Dr. Ferguson I read many, many years. It stopped me.

It stunned me even. A very simple point that Aquinas made when he said, deologia, deo docutor, deum ducit et adeum docit, which means theology or doctrine, proceeds from God. It teaches us about God, and it leads us back to God. The reason that statement stunned me is because I had been under the impression that theology was more or less an end in and of itself. That theological pursuit and theological study and knowing theology was as if it was some end in and of itself, whereas I came to understand that theology isn't an end in and of itself.

It is an end, but it is not an end in and of itself. That is to say theology comes from God, it teaches us about God, and it leads us back to God. And if our doctrine, if the doctrine that we say we affirm, if the doctrine that we cling to doesn't lead us back to God, if it doesn't lead us to worship God, if it doesn't lead us to our knees in repentance before God, if it doesn't lead us to a life of service to God, our doctrine is not biblical. It might be partly biblical, and this is often the problem within Reformed and Presbyterian churches, maybe not Reformed Baptist churches, but at least in Reformed and Presbyterian churches this is often a problem, wherein people think if they got some of their doctrine right, then they don't really need to have the rest of it right.

What I mean by that is this. They think if they get the sovereignty of God right, it doesn't really matter if they get the doctrine of the church right, and don't forget that ecclesiology and the doctrine of the church is doctrine. Or they think if I get the sovereignty of God right, I don't really need to worry about missiology which is the doctrine and the study of missions and the mission of God. They think if I understand God's character and His sovereignty, I don't really need to worry about the mission of God when they don't understand that the mission of God is the whole reason we exist, the whole reason the earth exists, the whole reason Christ came. Or they think I understand the sovereignty of God, I've got my doctrine of God's sovereignty and providence right, but they do not understand that God not only ordains the ends of all things in His sovereignty, but that He also ordains the means of those ends in prayer.

Evangelism, discipleship, and the regular ordinary means of grace attending to them on the Lord's day. You see, dearly beloved, all of this is doctrine. And too often in too many churches and too many pews and too many homes, people think they have right doctrine when they only have a part of their doctrine right, and their doctrine is imbalanced, and it leads to an imbalanced Christian life. It leads to a life that is too often looking down and looking inward rather than looking up and fixing our eyes on Christ. Now here in Romans 11, Paul has just come through 11 chapters of laying the groundwork of the full gospel message in his magnum opus of this beautiful systematic theology wherein he has given all the indicatives of doctrine from our fallenness and our depravity to our justification, to what real faith is, helping us to understand the dynamics of the work of the Spirit and the work of God, the work of Christ, and how we are dead in Adam and now alive in Christ, how it is that even though we are alive in Christ, we still fight and we still struggle, yet we are more than conquerors and that God's love surpasses all and is greater than all. How it is that God in His sovereignty elects, how in His sovereignty He ordains salvation for His people and the true Israel of God. And then after he comes through all of that in chapters 1 through 11, Paul cannot help himself but break out into doxology.

Do you hear what he said? Oh, the depth of the riches and the wisdom and the knowledge of God. How unsearchable are His judgments and how inscrutable His ways. For who has known the mind of the Lord or who has been His counselor or who has given a gift to Him that He might be repaid? Now notice what Paul is doing.

He is setting up the tension. He is helping us realize that even with all that God has revealed, even with all that He has shared with us through history, even with all the doctrine, all the revelation He's given us in His Word, we still can't figure Him out completely. We still in our finite minds cannot comprehend the infinite. We cannot know all of God's ways.

We cannot counsel Him. And this is one of the problems that Paul deals with in Romans 9. In fact, it was in my study of Romans 9 for several years that I finally really understood and saw Paul's rebuke as I believe he meant it. Because as I was questioning God's sovereignty over all, as I was questioning God's sovereignty over salvation, as I couldn't grasp how these things could be true with the God that I knew from Scripture, it was Paul who said, who are you, O man, to answer back to God? Who do you think you are?

Who are you to be His counselor? Who are you to think that you can figure out the mind of God and His ways? You cannot, and the only thing to do is to accept them and praise Him. And then Paul ends with this beautiful word of doctrine, for from Him and through Him and to Him are all things, that God is the source of all things, that He is the means through whom all things are accomplished, and that He is the goal, the end of all things. It's similar to what Aquinas said, that theology comes from God.

It teaches us about God, and it leads us back to God. For from Him, the source, through Him, the means, and to Him are all things. If God is the source, if He is the Creator, and He is the one through whom all things must be accomplished, how can we question Him? How can we think that we could counsel Him or give Him our wisdom?

Those who struggle with Reformed doctrine and the biblical doctrines of grace and God's sovereignty over all as I did, part of the problem is that we think we can define and explain God's character and His ways better than He has. But just after Paul has given us this magnum opus of doctrine, it's not as if he moves on from doctrine. Verse 12 through 16 of Romans, he continues to give us doctrine, he continues to give us teaching, but rather than just giving us indicative, he now turns to imperatives and to commands. And he helps us to see how the fullness of the gospel message, the doctrine of the gospel, how that is applied and lived out in all of life, and how does Paul begin it?

He says, therefore. And notice that the therefores in Scripture, the imperatives, the commands of Scripture always come after the indicative. The commands that God gives us always follow the gospel. The things that God tells us to do in His Word always follow what He has told us He has already done for us. He tells us in His Word that because we have the gospel, we are therefore now to walk worthy of the gospel. Because we have the Spirit, we are now to walk in the Spirit. If we have Christ, we now follow Christ. And Paul writes, therefore, chapter 12, verse 1, I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world, but be transformed by the renewal of your mind that by testing you may discern what is the will of God, what is good and acceptable and perfect. Now those of you who are careful students of Scripture, you know that this language that Paul is using here in Romans 12 is language borrowed from the Old Testament sacrificial system that the Lord instituted.

The mercies of God. All of this language, Paul is beautifully, by the power of the Spirit, weaving together in this glorious symphony to help us understand how we are now the living sacrifices. Christians no longer offer up physical sacrifices of bulls and oxen and goats and birds. We now are the living sacrifices. And we are to offer not just our minds and not just our spirits, but what would have been truly a shock to many of the Hellenistic Jews and even the Greeks and Gentiles because they thought the body was bad, it was physical, it was material, the Spirit was good. But Paul intentionally tells us that your bodies are to be living sacrifices. You see the overarching point here is that it's our whole being. It's our whole being just as the Lord taught us from the beginning that we're to love the Lord our God not just with our minds and not just with our hearts, but with our souls.

With our entire being we are to love Him, with our entire being we are to worship Him, and with our entire being we are now the living sacrifices according to the mercies of God which are holy and acceptable, that is pleasing to God, which is our spiritual worship. Now some of you memorized this verse, not with this new version that I have in front of me, but some of you can remember memorizing this passage with the King James Version, or some of you even later on with the new King James Version, which in this verse gets it right. Do you remember what those words were in the old King James Version? It didn't read spiritual worship. It read reasonable service, remember that?

For that is your reasonable service. Now why is it that they translated it like that? It's because of the word that Paul uses here.

Now some of your Bibles, like mine, actually have a note. It tells us that that is also a reasonable translation of this verse and of that word. But the word that Paul uses is a very interesting word, in fact a unique word. We don't see Paul use it anywhere else in his writings. The only other place we see it in the New Testament is in 1 Peter 2 where Peter uses the same word, but it was a unique word. It was a word that was used among the Stoics, among philosophers, and scholars have really wrestled with Paul's use of this word trying to understand what it is he was getting at. You see, he could have used the word pneumatikos, which is from pneuma or spirit, which would have been rightly translated spiritual worship or spiritual service. But the word that Paul used is the Greek word logikon, which is from logos.

We get our word logic from it. Logikon is the word that Paul uses, and the word is very interesting because while it's translated in some translations reasonable or others even translate it rational, as some scholars point out, at this time in history, in the ancient Near East, the Hellenistic Jews were using this same word in their writings and their theology, and they used the word to get at something that was not often talked about, not often discussed. The word was used often in the Hellenistic Jews synagogues, and Paul would have been very familiar, of course, with the writings of the Jews and the rabbis studying at the feet of Gamaliel for so many years, that the word was used to get at the inner attitudes and motivations of the heart. And some scholars suggest that what Paul might be trying to convey to us is that this whole matter of spiritual worship or spiritual service is really getting at how we serve the Lord, how we worship Him. The manner of our service. That we are not just going through the motions and doing our rote duties of giving ourselves as living sacrifices to the Lord and just doing what we have to do because we have to do it because that's what we're supposed to do, but rather that the way we go about it would be genuine, that our faith and that our lives and that our worship would be authentic, that our worship would reflect the inner attitudes and emotions and feelings and attitudes of our hearts. He's saying, don't just go through the motions. Don't just show up to worship as an attendee saying, what can I get today?

How am I going to be fed today? But come as a participant. Come as a disciple ready to be challenged and ready to grow in the grace and knowledge of the Lord Jesus Christ. Because what God is looking for, what God is seeking, and what we see throughout the entirety of Scripture, He's not just looking for people to go through the rote motions of giving the sacrifice and saying, I've done my duty, now let me get on my way. That's how most people treat worship, don't they? That's how many people treat church, is let me get in, get in and get out as fast as I can so I can get on with my life. But for Christians, worship is life. For Christians, coming to gathered worship and attending to the means of grace is just a part of the ongoing life of worship that they have all through the week. It's just coming together for the big family reunion and celebration of seeing your friends and family and newcomers and visitors whom you've never seen before and welcoming them in as you worship the Lord together.

Now, you'll notice something here. You know, I think a lot of people, maybe in our own churches, maybe they really love Romans 9 through 11, or maybe they really love the first part of Romans, but when it comes to Romans 12 and following, they lose interest. It's because their doctrine is imbalanced, because when we come to the Bible, when we come to really understand our doctrine, we come to really understand and love God. And when we come to really understand and love God, we come to really see our lack of love and our need for and our continued growth in the very things that Paul sets forth in Romans 12. For by the grace given to me, I say to every one of you, not to think of himself more highly than he ought to think.

Throughout Romans 12, we see humility, service, love, patience, honor, generosity, being charitable, being gracious, and having peace and love. The more we rightly understand doctrine, the more we rightly understand the depths and the beauty of the doctrine of Scripture, the more we understand the depths of Reformed theology and the more we understand and love our confessions of faith. And sadly, it's just the opposite, because oftentimes the people who think they understand their doctrine well and they think they love their confessions well are sometimes the meanest, most divisive, most uncharitable, most ungracious, most unforgiving, most mean-spirited Christians you and I have ever met. But what the Lord tells us through His Apostle Paul is that if we rightly understand these things, we will rightly be applying them. You cannot rightly understand doctrine and not rightly apply it, because if you think the doctrine to which you adhere can lead to a life of not applying that doctrine, then that doctrine that you think you adhere to will lead to your death, because the doctrine of Scripture leads to a life of the application of that doctrine, a life of striving for humility, a life of striving for love and joy and peace.

And I know there are people who hear that and say, that's all the mushy stuff. This is a conference on doctrine. I don't want to hear that mushy, gushy Christian stuff. Well, dearly beloved, that is the stuff of our Lord and Savior Jesus Christ. We who are reformed in our doctrine ought to be the most humble people that our Christian friends know. We ought to be the most repentant people our unbelieving neighbors know. We ought to be a people who are the most charitable and the most gracious and also the most dogmatic and the most unyielding, the most unwavering, the most steadfast and the most loving and the most gracious and the most merciful. The world wants to tell us that those two things are at odds, that you can't be bold and dogmatic and still be loving.

What we are called to be is to be dogmatic and bold but not be harsh. We are called to be bold and dogmatic and unwavering and to be the most loving and gracious people that the world knows because as Jesus said, they will know you're my disciples by your love for one another. May this love and may this life of pursuing humility, the daily and hourly pursuit of humility, may this characterize our lives so that when people see us, they glorify God because all things are from Him, through Him, and to Him. And when they see us, what they want, what we want them to see is the Lord Jesus Christ. Let's pray together. Our Father in heaven, we thank you for your love and your grace. Lord, we thank you for your sovereignty without which we would be hopeless and lost and wandering. Lord, may you help us to be doctrinally mature Christians and may you help us to be Christians who are most humble, most gracious, and most loving as we reflect the humility of our Savior who is the author and finisher of our faith, in whose name we pray, amen. That was Burke Parsons speaking at last month's Ligonier Winter Conference hosted in partnership with Reformation Bible College.

You're listening to Renewing Your Mind. I'm your host, Nathan W. Bingham. The Ligonier campus was bustling during our winter conference as Christians gathered together from across the state and across the US.

If you'd like to join us for an upcoming conference, you can find all the latest opportunities locally and internationally at ligonier.org slash events. What we need today is a return to the old paths and to hold the line of what God has revealed to us in His Holy Word. The creeds and confessions of the past, they help remind us what the church has believed and proclaimed throughout the centuries, and we have compiled 20 of them together in a new resource to aid you in your study. It's titled We Believe, and you can request a copy with a donation of any amount at renewingyourmind.org or by calling us at 800 435 4343. This single volume has been designed so that it may be passed down to future generations, and you can request your copy today at renewingyourmind.org. The Apostles' Creed and the Nicene Creed begin by declaring the fatherhood of God. Michael Reeves will join us tomorrow to explain why here on Renewing Your Mind.