Donum Veritatis – The Gift of Truth Ministries and The Institute for Promoting the Gift of Truth, in cooperation with Château Baptiste Publications

Helping Equip Christians to Build God’s Family and Kingdom

Mission Statement

To Help Equip Christians to Build God’s Family and Kingdom

Inspired by “the beauty of being a Christian and the joy of communicating this,”[1] the motivating desire for this theological ministry is to help Christians to fulfil their calling to witness to God the Holy Trinity’s unfathomable Love in the world so as to better help lead all of God’s Beloved Human Creation into loving, saving relationship with the Trinity as sons and daughters in God the Father’s adopted family, the Church. The Early Church called itself the “Ark of Salvation” because it is mysteriously both the Bride and Body of God the Son Incarnate (enfleshed), Jesus Christ (see Ephesians 5:23-32). Jesus Christ “the Head of the Body” is God the Father’s only natural Son, and the members of His Body the Church receive “the Spirit of God’s Son,” empowered by this Divine Holy Spirit, the “Spirit of adoption” (Romans 8:15) which allows us, like Jesus the Only-begotten Son, to also call God “Abba (‘Daddy’), Father” (Galatians 4:6). As children of God, we are saved from the calamity of sin (anti-love), adopted into the God of Love’s Family and empowered to become all that God intended humanity to be. We are not only saved from sin and its consequences, we are saved for sonship, for membership in God’s Family, sons in God the Eternal Father’s Eternal Son whose Body still reaching out with love on Earth we mysteriously become through the indwelling of His Eternal Holy Spirit. Through educating current Christians about their supreme dignity as God’s adopted children and about the real power their prayers have because they are part of the Body of Christ Himself, and educating them about the vast magnitude of the Divine Love that God the Holy Trinity is which they have access to through their “belief and baptism” (Mark 16:16), it is ultimately the salvation of further souls for the building up of God’s Family and Kingdom of “royal priests” (1 Peter 2:9) through more effective Christian witness of God’s Love in the world, which is the desire and ultimate goal of this ministry.

Providing Christian Resource Materials, Instruction and Training On:

Meeting the Goal Through Aids to Greater Christian Maturity in Love and Greater Defense of the Faith

Topics on Revolutionizing your Bible Readingand Christian Spirituality and the Call to Maturity in Faith & Holinessare offered to help Christians mature and grow in their new life as a child of God, gradually exhibiting greater loving Christ-likeness for their own benefit and for the benefit of the world, so as to better draw people into God’s Family the Church by their living witness to the life-transforming power of Jesus’ Love, enabling them to best fulfil their calling as Christians whatever their state of life. Of particular meditational value is Trinity of Love: The Beating Heart Which Drives the Whole Story of the Bible and the Church, intended to help Christians to better know and fall deeper in love with God the Holy Trinity of Love. Topics on God’s Integral Place in Science: Unmasking the Enlightenment Myth of the Opposition of Science & Faith (And Revealing the Strong Judeo-Christian Roots of Science) and The Beauty and Reasonableness of Traditional Christian Faith are offered to help Christians “always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have” (1 Peter 3:15). These topics aim to prepare Christians to explain and defend their traditional Christian faith both to non-Christians and to today’s “doctrinally liberal” or unorthodox Christians whose churches have been unduly influenced by some bad Enlightenment era philosophies which birthed secularism, such that they now question, doubt or deny traditional Christian faith and morality (hopefully towards their conversion or re-conversion to the traditional, orthodox, life-transforming Christian faith which enables human beings to reach their greatest potential and their greatest practice of love). These topics aim to help Christians to properly integrate faith and reason so as to better witness to the Gift of Truth in this age which exalts reason above faith. This ministry hopes to thus support the gradual transformation of our world by Christ, through equipping Christians (who are His Body still on Earth) to gradually recognize and change those patterns of throught which are still steeped in anti-Christian Enlightenment-era religious philosophy and are thus hostile to Christian faith. [see endnote 2 below] The more Christ-like holiness of a more mature Christian life empowered by Grace (the Life of the Holy Spirit in us) is the best equipment for a Christian to fulfill his or her calling to be a loving witness for Jesus Christ (Acts 1:8), but being able to defend and explain the Christian faith intelligently also supports and is part of our Christian calling (1 Peter 3:15), in support of our making the world a better place with the Love that God is which is abundantly available to believers. More practical helpful topics on Transforming Culture for Jesus are also offered including the recapturing of Western Civilization’s foundational Christian heritage, and including creative ways to combine the best of the modern secular and the ancient Christian celebration of Hallowe’en (the Eve of the Feast of God’s “Hallowed” or “Holy” Ones, our older brothers and sisters in Christ Jesus), as well as other Christian Feasts which have not been as thoroughly de-Christianized. Thus Donum Veritatis – The Gift of Truth Ministries and The Institute for Promoting the Gift of Truth (in cooperation with Château Baptiste Publications) provide materials to aid Christians in developing:

first of all greater maturity in Christian love (including for each other, see below) and

second of all in developing a more sophisticated understanding and defense of their Christian faith, to meet the ever-more-sophisticated challenges to traditional Christian faith in the modern age (including the bold attacks of the “New Atheists,” who in best-selling books ridiculously claim that teaching your children about God is child-abuse and that religious believers should be kept out of public office for the world’s safety [see God’s Integral Place in Science for a rebuttal], and

third of all to give suggestions as to just how we might intelligently and practically engage and eventually transform common thought patterns in our now “post-Christian” culture with the Love of Jesus Christ, for the benefit of all humanity.

Emphasis on Meeting the Goal Through Promoting Christian Unity in Diversity – Helping Christians to Think About Unity Like the Undivided Early Church Lived it “So that the World May Believe”

“By this all men will know that you are [Christians], if you love one another” (John 13:35). Jesus prayed to His Father “that all [Christians] may be one. . . so that the world may believe that you have sent me. . . May [Christians] be brought to complete unity to let the world know that you sent me and have loved them even as you have loved me.” (John 17:21-23)

To best support the desire of this ministry, which is to help Christians fulfil their calling to be living witnesses of God’s Love and through this witness to bring the most people into saving relationship with God the Holy Trinity of Father, Son, and Holy Spirit in His loving adopted family, the Church, the primary focus of this ministry is to promote Christian Unity in Diversity, countering the tendency between Christian denominations to remain ignorant of and prejudiced against each other, frequently exalting lesser order differences above the great common core of saving Christian faith in ways that violate Christian charity/love (Greek agape) such that the world we are all called to witness Jesus’ love to cannot see Jesus in the love of Jesus’ disciples “one for another” (John 13:35) but only Satan “the accuser of the brothers” (Revelation 12:10) in us who accuse each other of being wrong wherever we are different frequently without even trying to understand how each of us understands our different secondary doctrines and practices as being consistent with or even flowing from our below common Christian faith. We must learn from each other and be enriched as Christians by lovingly discussing our differences in the light of our great common faith, learning from the example of the enriching unity in diversity of the Undivided Early Christian Church. It is important that today’s divided Christians in many churches come to understand the nature of Christian Unity in Diversity in the Early, Undivided Christian Church – the early single family of those redeemed in Christ. The Early Church was not a single monolithic, uniform church but rather a union of different (culturally based) particular Eastern and Western Christian “Sister” Churches – with different worship customs and practices and even different theological language and approaches and insights – united in Christian brotherhood (against many early Christian heresies) around the below common core of fundamental Christian beliefs which are still held in common among (Eastern and Western) Catholic, Eastern Orthodox, and (Western) conservative/Evangelical Protestant Christians (and even by ‘Messianic Jews’):

The Common Christian Creed: The Vast Common Faith of (Eastern and Western) Catholic, Eastern Orthodox, and (Western) Conservative/Evangelical Protestant Christianity (and ‘Messianic Judaism’) Which is the Basis for Christian Unity in our Diversity

the One God, Creator of the Universe, who is Love, exists as a Trinity of Father, Son, and Holy Spirit; the Incarnation (enfleshment) of God the Son in Jesus Christ through Mary’s Virgin Birth, making Jesus fully God and fully man, able to make Atonement for the sins of all humanity, which He did by dying on the Cross and rising from the dead so that humanity can be forgiven and saved (and find human fulfillment) through Him; we acquire this forgiveness from sin and salvation unto eternal life through, drawn and empowered by God’s Grace, our turning away from sin (anti-love), accepting what Jesus has done for us and coming into loving, saving relationship with Him (and His Father and Holy Spirit) through belief and baptism, as He taught (Mark 16:16), which makes us members of the one Body of Christ the Church; Jesus’ literal Resurrection and Ascension into Heaven; Jesus’ future return in glory and judgement and the bodily resurrection of all the dead; the tenets of traditional Christian morality (described in the 10 Commandments and the Sermon on the Mount, among other passages of Scripture) as how to be loving and so how to please the God who is Love; the inspiration and inerrancy[3] of the Holy Scriptures which testify to all these things.

These Christian fundamentals we still share in common were clarified and articulated precisely in settlement of early Christian controversies over interpretations of the Bible declared to be heretical by the ordained leaders of all the different early Eastern and Western Christian “Sister Churches” or “Rites” together with the promised aid of the Holy Spirit (John 16:13) in Ecumenical (worldwide) and other major Councils of the One Universal (Greek katholikos, or Catholic) Christian Church patterned after the Acts 15 Jerusalem Council which had settled the first major dispute among Christians.

It is important to understand that theology is not faith.  We have faith in what God has revealed, and theology is faith seeking understanding – the science or intellectual discipline of human reason applied to the data of Divine Revelation, looking for patterns and order and organizing the data in different ways in attempts to better understand intellectually how all the diverse elements of Divine Revelation fit together.  Thus early, and current, Eastern and Western Universal Christian (Catholic) theologies have very different character but actually complement and do not contradict each other – together revealing more of the fullness of the infinite mysteries of God, enriching each other’s perspective with different insights. Very many Catholic and Orthodox and Protestant theologies today similarly are complementary and not contradictory, and we can learn from and be enriched by each other’s theological insights into our common faith.  Both Catholic and Protestant history is also littered with once-popular but now mostly or largely abandoned theologies, ways of looking at the faith – meaning that it is foolish for Catholic Christians and Protestant Christians to think that their faith is different on the basis of long-abandoned theological opinions which never were officially part of the other church’s faith in what God has revealed (Eastern and Western Catholic, Eastern Orthodox, and (Western) Conservative/Evangelical Protestant Christians still share about 90% common faith in what God has revealed).

Understanding the Word “Catholic” (Greek for “Universal”) Which the Undivided Early Church Called Itself

It is also important for Protestant/ Evangelical Christians to lose their typical prejudice against the word “Catholic” if they are to have any understanding of the Early Christian Church, and any comfort in reading the documents of the Early Christian Church. The Early Church called itself the Catholic Church since the times of the beloved early Christian martyrs Saint Polycarp of Smyrna and Saint Ignatius of Antioch, the direct disciples of the Apostle John. The Catholic (Universal) Church was a term which identified the Universal nature of the One Christian Church made up of the different Eastern and Western Rites or Sister Churches (including but not limited to the one Western Roman Rite Protestant Christians broke away from in the 16th Century, which today only by sad accident of history is by far the largest of the over 20 unified Eastern and Western Rites of today’s Catholic Church). Catholic was the term used in the First Christian Millennium to distinguish the orthodox Christians of East or West who accepted the above traditional fundamental tenets of orthodox Christianity (orthodoxy means “right teaching”) from the many groups of unorthodox or heretical Christians who did not accept all of the above saving, life-transforming fundamentals of orthodox Christian faith. Early self-professed Christians were generally known either as orthodox Catholics or as unorthodox heretics.

[Note: Though most of the dozens of early heretical Christian churches eventually died out or were stamped out by orthodox Christian rulers, a minority of Christians associated with early heresies still exist today, descendants of the 5th Century Nestorian and Monophysite churches which rejected the 3th or 4th Ecumenical Councils of Ephesus and Chalcedon which had clearly defined first that “Jesus is one Person with two natures, divine and human” (Ephesus, 431 AD), and then more specifically defined that “Jesus is fully God and fully man” (Chalcedon, 451 AD).  Unlike most of the heretic churches, these churches survived to today, even heroically under Muslim persecution, because of certain mitigating non-theological factors which interfered with their formally “receiving” the more developed Christian faith of the 3rd and 4th Ecumenical Councils, and thus they are sometimes today known as “Pre-Chalcedonian” Churches (holding faithfully to the faith as less precisely taught before Chalcedon) rather than “heretics,” especially since their own theological development since the 5th Century has been along orthodox lines, and ecumenical dialogue with these churches so far indicates a likely convergence with the Chalcedonian orthodoxy of the 4th Ecumenical Council.  One should Go to this Link to see why The “Lesser Eastern Churches” which are Historically Associated with these Major Heresies are Not (Or No Longer) Necessarily Heretical, Leaving Hope for Reunion Among the Orthodox and Catholic Eastern Churches]

Since today’s Catholic, Orthodox, and Conservative/ Evangelical Protestant churches (and ‘Messianic Jews’) are still united in this same above vast common Christian faith which we approach according to different theological theories and which we express and celebrate according to different customs and practices just like the Undivided Early Universal (Catholic) Church’s different united Sister Churches did, this means that today’s divided (Eastern and Western) Catholic, Eastern Orthodox, and (Western) Conservative/ Evangelical Protestant churches (and ‘Messianic Jews’) are already much closer to Early Church-style Unity in Diversity than we usually realize (in fact we already borrow many good things from each other as the early united “Sister” Churches did), and thus for the sake of Jesus’ prayer for our unity we must explore together our great common faith in which we are already unified as well as patiently and lovingly exploring our differences which are still based on our common faith and understood in ways which do not compromise it. In fact most of our many differences are simple differences in theological perspective on common faith or practical expressions of common faith which did not divide but mutually enriched the different Sister Churches of the Undivided Early Church (the clear articulation of the Christian fundamentals at the Early Ecumenical Councils themselves were joint efforts of the different Eastern and Western particular “Sister” Churches which pooled together their different theological insights to come up with clear expressions of orthodox Christian faith like “Jesus is fully God and fully man” against the challenges of Christian heretics). Thus most of our differences are complementary and not contradictory. Most of our differences give us no reason to stay divided and certainly no reason to be uncharitable towards each other. The very few substantial differences or actual contradictions in our secondary beliefs which remain, since we all see them in the light of our vast above common faith, also give us no reason to be uncharitable or unloving to each other. We can and must discuss even these differences lovingly and patiently and intelligently, truly seeking to understand each other’s perspective and how it is based in our vast common faith, even if we continue to disagree with each other (we can “agree to disagree”), so that we are not tempted to unlovingly accuse each other of being wrong for being different and thereby do Satan’s work (the Hebrew word satan literally means accuser), and so mar the beauty of the Body of Christ the Churchin the eyes of the world which needs to see Christ the Head in us His Body still on Earth. Through our discussing our few substantial differences lovingly and with the Holy Spirit’s guidance, we can eventually come to mutually agreed on solutions to our current disputes, likely combining our different insights to come up with an even better and clearer and more balanced doctrine on disputed matters than any side currently has this was in fact what happened in the Ecumenical Councils throughout history which settled many disputes and controversies among Christians. Thankfully, this kind of process of loving dialogue about currently disputed matters without accusing each other of being wrong for being different has already begun, and has achieved some notable milestones listed below:

Building on Excellent Work the Holy Spirit of Love and Unity Has Already Worked in Today’s Divided Christians Towards Uniting Us in Love According to Jesus’ Prayer for Our Unity “So That the World May Believe” (John 17:21

The Christian Unity in Diversity Central website founded by Donum Veritatis – The Gift of Truth Ministries and run by The Institute for Promoting The Gift of Truth intends to build upon the work God’s Holy Spirit has already accomplished towards the long-term re-establishment of the Undivided Early Church’s loving unity in diversity for the sake of the world. In addition to Ecumenical events like the annual Global Day of Prayer wherein Christians of all denominations united in the above common faith meet and worship and pray together for the world, there have already been some very significant formal joint documents of currently divided Christian churches actively seeking unity with each other as Jesus’ prayer for our unity obliges them to:

1) The 1994 document Evangelicals & Catholics Together: The Christian Mission in the Third Millennium [http://www.firstthings.com/article/2007/01/evangelicals–catholics-together-the-christian-mission-in-the-third-millennium-2], was written or signed by many leading Evangelical Protestant and Catholic Christian leaders and scholars including some Catholic Cardinals. This document identifies our great common faith, the areas of greater or lesser disagreement between us, and emphasizes the importance of our contending together with love over our disagreements for the sake of the effectiveness of the overall Christian mission to the world. In a similar vein it is worth noting that the 20th Century’s most prominent Evangelical and most prominent Catholic respected each other as brothers in Christ Jesus. Pope John Paul II told Billy Graham, “we are brothers!” and Billy Graham called Pope John Paul II “the strong conscience of the entire Christian world.”

2) In the 1999 Joint Declaration on the Doctrine of Justification by the Lutheran World Federation and the Catholic Church both sides actually listened to each other trying to understand each other instead of accusing each other as they did in the 16th Century, and they found their different understandings on Justification, which they divided over centuries ago, were different approaches to and different emphases on understanding the same Divine Revelation which are not contradictory but which are open to each other’s insights, meaning a future resolution is certainly possible and current disagreements should not be uncharitable. The World Methodist Council in 2006 also adopted this document. Paragraph 40 of the Joint Declaration states that

“The understanding of the doctrine of justification set forth in this Declaration shows that a consensus in basic truths of the doctrine of justification exists between Lutherans and Catholics. In light of this consensus the remaining differences of language, theological elaboration, and emphasis in the understanding of justification described in paragraphs 18 to 39 are acceptable. Therefore the Lutheran and the Catholic explications of justification are in their difference open to one another and do not destroy the consensus regarding the basic truths.”

This Joint Protestant and Catholic Declaration concludes with “thanks to the Lord for this decisive step forward on the way to overcoming the division of the church. We ask the Holy Spirit to lead us further toward that visible unity which is Christ’s will.”

3) The 1965 and 2006 Common Declarations of Catholic Popes and Eastern Orthodox Ecumenical Patriarchs, in the Context of an Official “Dialogue of Love” since 1958 and Official Theological Dialogue since 1982. The 1965 Common Declaration of Pope Paul VI and Patriarch Athenagoras I was a watershed moment in Roman Catholic/Eastern Orthodox Christian relations, which in its own words was a joint Roman Catholic and Eastern

“expression of a sincere mutual desire for reconciliation and … an invitation to pursue, in a spirit of mutual trust, esteem and charity, the dialogue which will lead them, with the help of God, to live once again for the greater good of souls and the coming of the Kingdom of God, in the full communion of faith, of brotherly concord and of a sacramental life which existed between them throughout the first millennium of the life of the Church.”

This movement of the Catholic and Orthodox Churches towards full reunification with each other as in the First Millennium of the Undivided Early Church was recently followed up by the 2006 Common Declaration by His Holiness Pope Benedict XVI and Patriarch Bartholomew I, which begins with these words:

“This fraternal encounter which brings us together, Pope Benedict XVI of Rome and Ecumenical Patriarch Bartholomew I, is God’s work, and in a certain sense his gift. We give thanks to the Author of all that is good, who allows us once again, in prayer and in dialogue, to express the joy we feel as brothers and to renew our commitment to move towards full communion. This commitment comes from the Lord’s will and from our responsibility as Pastors in the Church of Christ. May our meeting be a sign and an encouragement for us to share the same sentiments and the same attitudes of fraternity [brotherhood], cooperation and communion in charity and truth. The Holy Spirit will help us to prepare the great day of the re-establishment of full unity, whenever and however God wills it. Then we shall truly be able to rejoice and be glad.”

This common declaration also called attention to other work that has been going on towards the Holy Spirit’s goal of Christian unity between these two divided churches, such as

“the reciprocal visits of His Holiness Pope John Paul II and His Holiness Dimitrios I. It was during the visit of Pope John Paul II, his first ecumenical visit, that the creation of the Mixed Commission for Theological Dialogue between the Roman Catholic Church and the Orthodox Church was announced. This Commission brought our Churches together with the declared aim of re-establishing full communion.”

There has in fact been extremely fruitful ecumenical work towards healing the first “Great Schism” of Christianity, between these two Churches, that has come out of this Catholic/Orthodox Theological Dialogue — see The First “Great Schism” of Christianity and its Precedent in Division and in Healing.


The leaders of the divided Protestant, Orthodox, and Catholic Christian Churches quoted above find their commonly held Divine Revelation gives them no excuse for any attitude which solidifies Christian divisions or which allows the divisions to continue without seeking to heal these wounds in the Body of Christ. Thus they all agree that visible Christian unity in one Christian Church is what our Beloved Lord Jesus wants for His one Body the Church (not a uniformity but a unity in diversity as in the Undivided First Millennium Church). So they have thankfully been motivated to keep slowly leading the Christian flocks under their care to occasionally engage each other in loving ecumenical encounters in which we start to act like one Body until such time as we are finally ready to formally and visibly become one Body for the world to see – cured of the great wound Satan has inflicted on our unity which discredits the Church’s claims in the eyes of the world which needs to enter Jesus Christ’s Body the Church (embracing its above saving faith) in order to be saved, the world of people who need to be saved from being outside of God’s Family the Church, who need to be adopted by God the Father through the work of God the Son which gives us the indwelling of God the Holy Spirit, the Spirit of adoption which enables mere creatures to call their Creator their “Abba” (Aramaic for “Daddy”), their “Father” (Galatians 4:6).

For the world’s sake ecumenical activity should become a routine part of the Christian life of all the currently separated churches, if we are to be true to our calling as the Body of Christ, since Christ is not divided. 1 Corinthians 1:10-13 shows us Satan has been attacking the Church’s unity from the beginning, and our current divided reality shows us how much victory he has had. We cannot allow it to continue. We must continue to pray for our unity and continue to meet together in love to work towards it, however long this takes. The Christian Unity in Diversity Central website exists to encourage this important work. See Off-Site Links at the top of the right column on this website to explore other ecumenical documents and sites. We at Christian Unity in Diversity Central encourage all our Christian readers to practice ecumenism by taking part in local ecumenical celebrations and cooperative efforts as well as participating in Internet ecumenical cooperation projects like The Spiritual Christian Unity Worldwide Prayer Group and The Manhattan Declaration or other practical joint efforts of Christians of all denominations standing together to be “salt and light” in the world, through a united and active Christian witness of Jesus’ Love for the benefit of humanity.

Behold, how good and how pleasant it is

For brothers to dwell together in unity!

Psalm 133:1

If you feel called to participate in or support this mission, go to Prayer and Donations Support or click on:

On the Power of Prayer / Suggested Prayers for Prayer Partners

Becoming a “Partner” in Building God’s Family and Kingdom with “The Gift of Truth”

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© 2006, 2009 Peter William John Baptiste, SFO


[1]This well-said phrase is borrowed from Pope Benedict XVI’s homily during his first Mass as pope on April 24, 2005.

[2] The fact that we do not really have true religious freedom to seek and find and express the truth in the “enlightened” West but only the Enlightenment’s “religious indifferentism” is clear because we call this societal value “tolerance” – and one does not “tolerate” sunshine or good things, one only “tolerates” bad things which must be put up with. Enlightenment-style “religious freedom” sees all supernatural religions as equally wrong, Rationalism or Secular Humanism as “the truth,” but “tolerates” supernatural religion since the masses seem to need it – still restricting the voice of religious views in the public sphere. Rationalism and Secular Humanism were initially honest about the fact that they are fundamentally religious philosophies which deny (on faith, not proof) the existence of a Personal God. The French Revolution’s “Reign of Terror” converted Christian churches into “Temples to Reason,” and the Humanist Manifesto defined Secular Humanism as “an atheistic religion.” But today, Rationalism and Secular Humanism pretend to not be fundamentally religious, and pretend religious values have no place in the public sphere, which often effectively means that Secular Humanist religious values are unchallenged in the public sphere, Rationalism even functions almost as the “unofficial official religion” of many Western nations (hence Rationalist-friendly laws against Christian morality and even against prayer in schools can be passed in countries which have large majorities of professed Christians, in violation of any reasonable standard of democracy).

[3] Liberal Protestant Christianity questioned whether the Bible was wholly inspired by God and incapable of error (or inerrant), as traditionally affirmed, on the basis of some seeming contradictions between the Bible and science or history. Some late 19th Century Catholic “modernist” scholars took up these Liberal Protestant objections to the Bible’s inerrancy and so Biblical inerrancy was soundly reaffirmed for all Catholic Christians by Pope Leo XIII in 1893. A helpful ancient Christian principle is that Scripture is without error in all it intentionally affirms. Some critics of the Bible accuse the Bible of making errors in science. Though Scripture may occasionally incidentally use “scientific” terms common to the period in which it was written which were necessary for the original readers’ comprehension, in such cases the Scripture, a religious text, no more intends to affirm a scientific truth than a newspaper which declares what time the sunrise will be intends to affirm that the sun moves around the Earth and is therefore said to “rise.” The pre-Copernican terms of sunrise and sunset remain in common usage because they usefully describe the appearance of things relative to our Earth-bound position, even though they do not describe the now well-known scientific reality that the Earth moves around the sun and the sun is technically not “rising” at all. Making use of common terms is not an error. Other seeming problems with the Bible’s inerrancy disappear once one recognizes the literary form or genre a particular Bible passage was written in, and in many instances, later historical or archeological finds have proven the Bible historically accurate in places where critics had previously accused the Bible of being historically inaccurate.