Ancient Practice of Lectio Divina (2-Application)
- Bill Fuller
- Oct 20
- 20 min read
Updated: Nov 6
Part Two: Practical "Biblical" Christian Application
Red Indicates a "Red Flag" or Possible Heresy According to Protestantism
How to Study the Bible Using Lectio Divina
As mentioned in the initial post, Lectio Divina is a subject of debate. This contemplative method involves reading, meditating, and reflecting on God's Holy Scriptures. It is considered controversial because different religions adopt it for varying purposes, reasons, and methods to achieve a closer, more profound, and enlightened experience with their particular deity or deities. Most of these religions are not Christian, and this practice can potentially open doors to the demonic realm.
In my initial post, we explored the history and the roles of six different religious faith groups regarding the inception of Lectio Divina. We found that Catholic monastic practices, the early church fathers, Catholic mysticism, Gnostics, world religions, and new age philosophies all utilize Lectio Divina to some extent to know God esoterically using various approaches.
Only one sub-set of Protestant Christianity, which I called Contemporary Christians, continues to use Lectio Divina as one of many ancient disciplines (imaginative contemplation, meditation, listening prayer, and silence and solitude) that help believers who desire to have a connected experience with God. This Christian thought or practice, a reclamation if you may, approaches God entirely based on being His child and totally immersing oneself in the Holy Scriptures.
The desire is to have an intimate and personal relationship with the living and approachable God, revealed as the Holy Trinity, Father, Son (Jesus), and Holy Spirit. It is of utmost importance to know and experience God on an intellectual (mind), emotional (heart), and volitional (will) level, not merely intellectually. The demons intellectually know that factually, Jesus is God, but they do not believe, trust, or worship Him. Only faith moves one to belief, followed by action, not fact alone.
This post aims to inform you about the application and advantages of properly utilizing and approaching Lectio Divina. You can decide whether to adopt it as a method for reading Scriptures, allowing the Holy Spirit to guide, along with the desire to both experience and intellectually understand God.
We have actually used it personally and at group retreats in ways, we believe, honor and glorify God. For me it is a reading that brings the Scriptures alive.,
Here are the six distinct religious groups with varying practices and desired outcomes from employing the Discipline of Lectio Divina.
Red Indicates a "Red Flag" or Possible Heresy According to Protestantism
Mystical and Monastic Catholics practiced it to gain greater knowledge and a deeper relationship with God through formulaic journeys, inner illumination, Scripture, tradition, and church doctrines (extra-biblical philosophies and teachings).
Early church fathers used it to allegorize and spiritualize the Scriptures, seeking and gaining greater knowledge, experiences, enlightenment, and union with God. There are lots of extra-biblical philosophies and teachings.
Gnostic believers, or philosophers, used it to go deeper spiritually to gain secret knowledge and power in which to experience gods' greater and euphoric meaning in thought, spirit, and creation.
World religions like Buddhism, Hinduism, and New Age practices utilize it to empty their minds and open their spirit and body to gain enlightenment or power from the spiritual realm. Their goal is to achieve unity with god or the universe.
Protestant Reformers were cautious and suspicious, and if used, certainly modified to meditate only on the Scriptures with no added or special meaning. Many thought it was too dangerous and warned against it as an open door to the demonic world.
Contemporary Christians continue to use it as one of many disciplines that help believers who desire to experience God on an intimate and personal level, not merely intellectually. Putting these two together is our approach.
“So, Lectio Divina. A way of reading that guards against depersonalizing the text into an affair of questions and answers, definitions and dogmas. A way of reading that prevents us from turning Scripture on its head … A way of reading that intends the fusion of the entire biblical story and my story...letting the Word of Christ dwell in you richly” (Eugene Peterson — Eat This Book). “All truth is from God, and consequently, if wicked men have said anything that is true and just, we ought not to reject it, for it has come from God” (John Calvin (1509–1564 — Commentary on Titus 1:12).
Which explanation of Lectio Divina did you select?
I hold faith in points 5 and 6, emphasizing the blend of Protestant Reformation principles with contemporary Christian beliefs, focusing on their Scriptural application and the honor and glory they bestow upon God.
Allowing the Holy Spirit to Reveal Truth and Practice
Lectio Divina, meaning divine reading, can serve as a form of Christian Contemplative Prayer. It is believed that the Bible teaches how the Holy Spirit, who inspired the Scriptures through humans, will divinely assist and guide individuals in interpreting them. Thus, studying the Bible should not be seen as purely intellectual; instead, we should allow the Holy Spirit to uncover "Truth" and "Practice". The reader's intention should be for the Holy Spirit to guide and reveal the profound truth of the Word, life lessons, daily obedience, and the experience of God's intimacy and loving kindness.
“But know this first of all, that no prophecy of Scripture is a matter of one’s own interpretation, for no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God” (2 Peter 1:20, 21). “But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things. . .” (John 14:26).
More specifically, Lectio Divina is an ancient way of reading the Scriptures and listening to the Holy Spirit’s prompting. It is where we reflect, respond, and rest in the Word of God as a way of promoting Christian formation during the process of progressive sanctification. This can lead to understanding the Holy Word as an intimate letter from a Father to His loving child. It is a humble attempt to invite, consent, and allow God to transform us into the image of Christ through His Word and Spirit.
Cultural Demands and Distractions
We live in a culture that places significant value on efficiency and immediate results. To honestly read the Bible, we’ve got to not only read it intellectually but can choose to soak ourselves in it, in various ways, and let it impact our bodies (comfort), soul (application), and spirit (connected “In” Christ. This practice is only one small part of our Christian journey into progressive sanctification.
It is a way of reading Scripture in which we consent to rest in God’s presence and receive His Divine revelation through His Holy Spirit. This does not bypass the mind, intellect, or even common sense of critical thinking. It gives Christians a unique and historic way to engage our unique human personality, and God given soul, heart/emotions, will/volition, as well as our mind/intellect. The intention is to get our flesh out of the way so that God can reveal Himself to us.
Four Stages or Movements of Lectio Divina
Lectio Divina has four stages, movements, or moments: Lectio (reading), meditatio (meditation), oratio (prayer), and contemplatio (contemplation).
In the reading stage, one finds a passage and reads it intentionally and repeatedly.
During the meditation stage, one ponders the text.
In the prayer stage, one talks to God about the reading, asking Him to reveal the truth. There is only one interpretation, but there can be many applications. The prayer consists of two components: first, communicating with God through gratitude and praise, and second, being receptive to what God communicates, likely not through an audible voice, but rather through a better understanding, awareness, spontaneous thoughts, songs, Bible verses, and even images.
The final contemplation stage is where you rest in the Lord’s presence.
An optional step is to respond through actions. How do we implement what God has shown us?
Some say Lectio Divina is likened to “Feasting on the Word.” The four parts are first taking a bite (lectio), then chewing on it (meditatio); next is the opportunity to savor the essence of it (oratio). Finally, the Word is digested and made a part of the body (contemplatio).
Engaging with the Scriptures through reading, reflection, response, and resting in God's Word fosters Christian growth and maturity through action. This approach contrasts with a culture that prioritizes efficiency and immediate results over thoughtful reflection.
Reading
Lectio—Reading/Listening: This first moment is reading the scriptural passage slowly, attentively, several times. It is a way of moving beyond intellectual, cognitive, reasoning skills to communing with Christ. We are used to reading books and websites for information we can use and apply to our lives. We are accustomed to using our brain synapses only when reading and to dissociating our inner being from the act of reading. If we read the Word like that, we are not honoring the Lord’s intent for its use.
John is described as walking up to an angel and asking for the Word. The angel responds by handing it over and telling John to eat it.
So I went to the angel, telling him to give me the little book. And he *said to me, “Take it and eat it; it will make your stomach bitter, but in your mouth it will be sweet as honey.” (Revelation 10:9).
We need to internalize it deeply and allow it to influence us profoundly. It approaches the scriptures with a poetic perspective, aiming to reveal the mystery, rather than with the clinical detachment of a medical doctor, which would confirm what we already know or need to comprehend intellectually. Imagine a young child eagerly anticipating the moment they can open a storybook and be transported wherever the words lead them. As they delve into the story, they discover aspects of themselves and gain insights about God.
The practice of lectio involves developing the capacity to listen intently, to hear "with the ear of our hearts." When we engage with the Scriptures, we should strive to emulate the prophet Elijah. We can become individuals who are attuned to the gentle, quiet voice of God (I Kings 19:12); the "faint murmuring sound," which represents God's message for us, God's voice reaching our hearts.
This attentive listening is an "attunement" to God's presence within a specific part of God's creation, the Scriptures. The prophets' call to ancient Israel was a joyful command to "Listen!" "Shama Israel: Hear, O Israel!" In lectio, we also follow that command and turn to the Scriptures, understanding that we must "hear"—listen—to God's voice, which often speaks very softly.
A couple of New Testament Scriptures on hearing God’s voice would be:
“My sheep hear my voice, and I know them, and they follow Me” (John 10:27). “He who has ears, let him hear” (Matthew 13:3-9; Mark 4:9; Luke 8:5-8). "He who has an ear, let him hear what the Spirit says to the churches" (Revelation 2:7, 11, 17, 29, 3:6, 13, 22).
To hear someone speaking softly, we need to learn to be quiet. We must learn to appreciate silence. If we are constantly talking or surrounded by noise, we cannot perceive gentle sounds. Therefore, the practice of Lectio requires us to first calm ourselves to hear God’s word to us.
Lectio is a form of respectful listening, characterized by a spirit of silence and awe. It involves tuning in to the quiet, subtle voice of God that communicates with us personally—not in a loud manner, but in an intimate way. During Lectio, we read slowly and attentively, carefully listening for a word or phrase that serves as God's message to us for the day.
Meditation
Meditatio/Meditation: The second moment in the five-star gourmet meal that you enjoy with your heart and soul.
“I ponder every morsel of wisdom from you. I attentively watch how you’ve done it. I relish everything you’ve told me about life; I will not forget a word of it. My soul is starved and hungry, ravenous! Insatiable for your nourishing commands. Your words are so choice, so tasty; I prefer them to the best home cooking” (Psalm 119).
You can read a sentence or two, decide what it means, mentally check it off, and move on. Alternatively, you can ponder that passage, reflect on it, and let it resonate with you. As you become more familiar with God, you can learn to recognize His voice and allow Him to communicate with you.
You can immerse yourself in the roles of the characters you are reading about. The Christian, focusing on a passage or a specific word, meditates on it, contemplating the text in God's presence. They gain insight from the Holy Spirit’s ministry of illumination, which provides a spiritual understanding of the sacred text.
It is not a special revelation from God, but the Holy Spirit’s inward working, enabling the Christian to grasp the revelation contained in the Scripture. Christians have always seen a scriptural invitation to Lectio Divina in the example of the Virgin Mary
“Pondering in her heart what she saw and heard of Christ" (Luke 2:19).
Today, these images encourage us to internalize the word, softly repeating it to ourselves, allowing it to interact with our thoughts, hopes, memories, and desires. Through meditation, we enable God's word to become His personal message to us, one that profoundly impacts us and guides us to walk in the Spirit.
Prayer
Oratio/Prayer: The third moment is prayer, which is a dialogue with God. He desires to engage in this with you. During this time, you concentrate on God and His message to you. It goes beyond simply seeking answers or adopting a "help me to be a better person" mindset. Instead, it involves letting Him reveal Himself to you, show you who you are in His eyes, highlight the characteristics of the Trinity, or encourage you to consider something from a new perspective.
"For all who are being led by the Spirit of God, these are sons of God. For you have not received a spirit of slavery leading to fear again, but you have received a spirit of adoption as sons by which we cry out, “Abba! Father!” The Spirit Himself testifies with our spirit that we are children of God, and if children, heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him so that we may also be glorified with Him" (Romans 8:14-17).
Your attention should shift from yourself to your Creator. Prayer is seen as a dialogue with God, a loving conversation with the One who has welcomed us to His embrace. As an act of consecration, prayer is the priestly offering of aspects of ourselves to God that we previously did not think He desired.
In consecration-prayer, we let the word we've absorbed and reflected upon transform our innermost being. Through Lectio Divina, God invites us to present our most difficult and painful experiences to Him, softly repeating the healing word or phrase He has provided during our reading and meditatio. In this oratio, this consecration-prayer, we permit the word of God to touch and alter our true selves.
Contemplation
Contemplatio/Contemplation: The last stage is contemplation. We find peace in the presence of the One, who has used His word to invite us into His transformative embrace. Anyone who has experienced love knows that there are times in loving relationships when words are not needed. This is also true in our relationship with God. A silent, peaceful rest in the presence of the One who loves us.
Once more, we embrace silence, releasing our own words, and this time fully savoring the experience of being in God's presence. We stop our internal spiritual activities and learn to simply be, resting in the presence of our loving Father. Just as we regularly shift in our external lives between speaking and listening, between questioning and reflecting, so in our spiritual lives, we must learn to appreciate the renewal that comes from simply being in God's presence. This experience naturally alternates with our spiritual practice.
In ancient times, contemplation was not regarded as a goal to be achieved through some method of prayer or formula. The appropriate goal is to accept with gratitude God’s recurring gift of intimacy. At intervals, the Lord invites us to cease from speaking so that we can rest in his embrace. It is where both the written Word and His Rhema Word begin to shape your life. It is where we are changed into the image of Christ.
How are you going to respond to His leading? Remember, God will help you live the way He wants. Over time, soaking and reading His Word leads us to living out those words without even thinking about them.
It offers us glorious freedom from our futile attempts to be “good enough,” earn God's love, be enslaved by sin, and carry burdens rather than giving them to God. Jesus says,
“Come to Me, all who are weary and heavy-laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and you will find rest for your souls. For My yoke is easy and My burden is light” (Matthew 11:28-30, NASB). “Walk with me and work with me - watch how I do it. Learn the unforced rhythms of grace. I will not lay anything heavy or ill-fitting on you. Keep company with me, and you’ll learn to live freely and lightly.” When you live the Word, you truly live!" (Matthew 11:28-30, MSG).
Underlying Rhythm of Lectio Divina
To effectively engage in Lectio Divina, Christians need to revisit the past to recognize that today's practices are at risk of being nearly forgotten. Historically, in Christianity, the terms action or practice and contemplation were not considered different aspects of prayer.
Practice and contemplation were seen as the two key aspects of our continuous spiritual rhythm, characterized by a gentle oscillation between spiritual “activity” (doing) and spiritual “receptivity” (being). In ancient times, practice, or spiritual “activity,” referred to our active collaboration with God’s grace on our path toward progressive sanctification.
The direction of spiritual activity was not outward in the sense of an apostolate, but inward - down into the depths of the soul where the Spirit of God is continually transforming us, refashioning us in God’s image. Thus, active life is coming to see who we indeed are and allowing ourselves to be remade into what God intends us to become.
How different this ancient understanding is from our modern approach! Instead of recognizing that we all gently oscillate back and forth between spiritual activity and receptivity, practice, and contemplation, we today tend to set contemplation before ourselves as a goal - something we imagine we can achieve through some spiritual technique. We must be willing to sacrifice our “goal-oriented” approach if we are to practice Lectio Divina because Lectio Divina has no other goal than spending time with God through the medium of His word. Lectio Divina teaches us to savor and delight in all the different flavors of God’s presence, whether they are active or receptive modes of experiencing Him.
Draws Us Closer To God
In Lectio Divina, we offer ourselves to God, and we are people in motion. In ancient times, this inner spiritual motion was described as a helix - an ascending spiral. Viewed in only two dimensions, it appears as a circular motion back and forth; seen with the added dimension of time, it becomes a helix, an ascending spiral through which we are drawn ever closer to God. The whole of our spiritual lives was viewed in this way, as a gentle oscillation between spiritual activity and receptivity through which God unites us ever closer to Himself. Similarly, the steps or stages of Lectio Divina represent an oscillation back and forth between these spiritual poles. In Lectio Divina, we recognize our underlying spiritual rhythm and discover many different ways of experiencing God’s presence - many various forms of praying.
Caveat Lector
Naturally, the connection between Bible reading and prayer is encouraged; they should always go together. I believe there are dangers that all believers should be aware. Eugene Peterson calls them Caveat Lector, meaning let the reader beware. He says, “If in my Bible reading, I lose touch with this livingness if I fail to listen to this living Jesus, submit to this sovereignty, and respond to this love, I become arrogant in my knowledge and impersonal in my behavior.
An enormous amount of damage is done in the name of Christian living by bad Bible reading.” Everybody should consider the dangers inherent in this kind of practice. It’s an astonishing similarity to transcendental meditation, and other dangerous rituals should be carefully considered. It has the potential to become, and often does become, a pursuit of mystical experience where the goal is to empty and free the mind and empower oneself. On the other hand, Christians use the Scriptures to pursue God’s knowledge, wisdom, and holiness through the objective meaning of the text to transform the mind according to the truth.
Mystical Knowledge
Some who take this supernatural approach to the text can disconnect it from its context and natural meaning and use it in a subjective, individualistic, experiential, even name-it-and-claim-it way for which it was never intended. It is where the concept of Lectio Divina and gnostic beliefs appear to dovetail into one. Christian Gnosticism believes that one must have a “gnosis” (from the Greek word Ginosko—to know) or mystical, inner knowledge obtained after one has been properly initiated. Only a few can possess this mystical knowledge, limiting the number of those “in the know.”
Naturally, the idea of having inside information is very appealing. It makes the “knower” feel important, special, and unique in that he/she has an exceptional experience with God that no one else has. The “knower” believes that the masses do not have spiritual knowledge, and only the truly “enlightened” can experience God. Thus, the reintroduction of contemplative, or centering, prayer—a meditative practice where the focus is on having a mystical experience with God—into the Church. Contemplative prayer is similar to the meditative exercises used in Eastern religions and New Age cults. It has no basis whatsoever in the Bible, although the contemplative prayers use the Bible as a starting point.
More Inherent Dangers
Further, the dangers inherent in opening our minds and listening to voices should be obvious. The contemplative prayers are so eager to hear something—anything—that they can lose the objectivity needed to discern between God’s voice, their thoughts, and the infiltration of demons into their minds. The demonic world is always eager for inroads into unsuspecting minds, and to open those minds in such ways is to invite disaster. We must never forget that Satan is ever on the prowl, seeking to devour our souls (1 Peter 5:8) and can appear as an angel of light (2 Corinthians 11:14), whispering his deceptive lies into our open and willing minds.
Finally, the attack on the sufficiency of Scripture is a clear distinction of Lectio Divina. The Bible claims to be all we need to live the Christian life (2 Timothy 3:16); many of its adherents deny that. Those who practice “conversational” prayers, seeking a special revelation from God, are asking Him to bypass what He has already revealed to humanity, as though He would now renege on all His promises concerning His eternal Word.
Psalm 19:7-14 contains the definitive statement about the sufficiency of Scripture. It is “perfect, reviving the soul”; it is “right, rejoicing the heart”; it is “pure, enlightening the eyes”; it is “true” and “righteous altogether,” and it is “more desirable than gold.” If God meant all that He said in this psalm, there is no need for additional revelation, and to ask Him for one is to deny what He has already revealed.
Knowledge Leads to Experience and Inner Peace
The Old and New Testaments are words from God to be studied, meditated upon, prayed over, and memorized for the knowledge and objective meaning they contain and the authority from God they carry. Not for the mystical experience or feeling of personal power and inner peace they may stimulate. Sound knowledge comes first; then, the lasting kind of experience and peace comes as a byproduct of knowing and communing with God rightly. As long as people take this view of the Bible and prayer, he/she is engaging in the same kind of meditation and prayer that Bible-believing followers of Christ have always commended.
Believers Have Enemies
When a person uses Lectio Divina for the following unbiblical reasons:
a unique or supernatural mystical experience, for a new revelation,
the emptying and freeing of the mind to empower oneself, for
name-it-and-claim-it selfish gain,
only after one has been appropriately initiated, inner knowledge is obtained,
taking passages out of context,
and for meditative exercises used in mystical Roman Catholicism, Eastern religions, and New Age cults,
then they are dangerously abusing the proper use of Lectio Divina , as described in this paper, reinventing and Christianizing it. The demonic danger of hearing voices other than God’s voice is genuine.
All believers have three enemies that speak to them: the devil (who condemns and lies), the world (ideologies and philosophies), and the flesh (our carnal desires and propensity to earn or work-legalism). To learn to hear God’s voice is not an option but a responsibility, “See to it that you do not refuse Him (God the Trinity) who is speaking” (Heb12:25). Correctly used Lectio Divina allows every Christian to study the Scriptures, hear God’s voice, follow the leading of the Holy Spirit into truth (intellectual, experiential, spiritual, and even revelatory), and then apply the Word in their daily lives.
A Simple Christian Guide to Practicing Lectio Divina
Here is the method my wife uses to teach Lectio Divina in our counseling ministry. Start by choosing a peaceful spot you can visit daily. This could be your garden, a cozy corner in your home, a room where you can find solitude, or a natural setting. Ensure this space is prepared in advance so you won't have to gather your materials each day. We recommend involving all five senses in this calm environment to fully engage in contemplation and meditation on the Lord.
Start with Prayer, allowing yourself to rest in God's presence and inviting Him to communicate with you. Prayer helps you get ready to receive and engage in the gifts of prayer, meditation, and contemplation, as well as to discover the deeper personal insights the Spirit wishes to reveal to every Christian. Begin your morning with the Lord by settling into your quiet space, taking deep breaths through your nose, and exhaling through your mouth.
Once you feel relaxed, centered, and focused on the Lord, read the day's written prayer aloud and assert authority over the enemy. Next, read and meditate on your selected passage, and write down or journal what the Lord is communicating to you about the Scripture using the questions provided below.
The purpose of Lectio Divina is to encounter God through His Word prayerfully — not to empty the mind, but to fill it with Scripture and listen for the Spirit’s gentle leading.
1. Lectio — Reading the Word
What to do: Choose a short passage of Scripture (e.g., John 15:1–5, Psalm 23, or Philippians 4:6–7). Read the passage slowly and reverently, as though God Himself were speaking directly to you.
Ask:
What is the text actually saying?
What word or phrase stands out to me?
Example: Read John 15:5 — “I am the vine; you are the branches…” Pause and reflect on the phrase that captures your attention.
2. Meditation — Reflecting on the Word
What to do: Read the passage again, letting it sink deeply into your heart. Think about what God might be saying to you personally.
Ask:
What truth is the Holy Spirit revealing?
How does this apply to my life, attitude, or relationships?
Example: Reflect: “Without Me you can do nothing. ”What areas of my life am I trying to handle apart from Christ’s strength?
3. Oratio — Responding in Prayer
What to do: Respond to God in prayer based on what you’ve heard in the text. Speak honestly and personally.
Ask:
What do I want to say to the Lord?
Is He calling me to repentance, gratitude, or trust?
Example: “Lord Jesus, teach me to depend on You daily. Help me stay connected to You, my true source of life.”
4. Contemplation — Resting in God’s Presence
What to do: Now, simply rest in God’s love. You don’t need to speak or analyze—just quietly remain aware of His presence.
Ask:
How is God’s peace or nearness touching me right now?
What does it mean to simply “abide” in Him?
Example: Sit silently for a few minutes, breathing in the peace of God, letting His Word dwell richly in you (Colossians 3:16).
5. Action — Living Out the Word (optional but powerful)
What to do: End by deciding on one simple action or attitude that reflects what you’ve learned.
Ask:
How will I live differently today because of this time with God?
Example: “I will depend on Christ before making major decisions today.”
Closing Prayer
“Speak, Lord, for Your servant is listening. May Your Word dwell richly in me and bear fruit through my life. In Jesus’ name, Amen.”
Group Setting
This method is also employed when we teach New Covenant grace at our couples and singles retreats.
Three Questions to Ask the Holy Spirit
First Reading: Read the passage in The Message, pause and reflect in silence, and meditate. for a few minutes. What phrase, thought, sentence, or even one word stands out to you?
(Journal or share with the group what the Lord is saying to you about the Big Picture/Movement of Holy Spirit.)
Second Reading: Read the passage in the ESV or NASB a more literal translation and pause and respond in silence (prayer) for a few minutes. What is God speaking to you personally about your life?
(Journal or share with the group what the Lord is saying to you about the Personal Application in your life. You will be writing the Lord’s words down to you as if He is writing a personal letter to you.)
Third Reading: Read the passage using a different translation, pause, and rest in silence (contemplation) for a few minutes. How does this passage apply to your relationships with your spiritual community or your relationships (spouse, family, friends, or church?
(Journal or share with the group what the Lord is saying to you about the Relational Application.)
This is a detailed discussion on who Jesus is and how you get saved!
We All Have the Same Dilemma, We're Dead in Sin, and going to live eternally in either Heaven or Hell!
Every human being, ethnic group, race, or gender finds themselves in this same dilemma. Therefore, there are three questions you would be wise to ask yourself and extremely prudent to answer.
One, why do I need to be saved?
Two, what does it mean for me to be saved?
Three, how am I saved?
Jesus Plus Nothing Saves You answers these three questions and much more.
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