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God’s River: Romans 5:1-11
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God’s River: Romans 5:1-11


Eerdmans 1959

Runs on Windows, Mac and mobile.


Part Four, God’s River, comments on Romans 5:1-11. Continuing his analysis of justification, Barnhouse shows “One of the most triumphant truths in Scripture is that we are justified by God; and one of the most triumphant expressions of this truth is Romans 5:1.” Barnhouse shows the way to and nature of Salvation for mankind as he takes on these issues in messages entitled “Our Seven-Fold Justification,” “Peace with God,” “God’s Purpose in Human Suffering,” “The Sources of Hope,” along with 19 others.

Product Details

  • Title: Romans: God’s River: Romans 5:1-11
  • Author: Donald Grey Barnhouse
  • Publisher: Eerdmans
  • Publication Date: 1959
  • Pages: 224

About Donald Grey Barnhouse

Donald Grey Barnhouse (1895-1960). Probably the best known and most widely followed American Bible teacher during the early middle decades of this century. Born in Watsonville, California, he gained his training in a broad variety of institutions including Biola, Princeton Seminary, Eastern Seminary, and the University of Pennsylvania. In 1927 Barnhouse accepted the pulpit of Tenth Presbyterian Church in downtown Philadelphia, and it was from this church, where he continued the rest of his life, that he built his national and international empire. As early as 1928 and continuing through most of his career he spoke over radio networks of up to 455 stations, using the Bible expository method of teaching. The popularity of these broadcasts and later telecasts led to many invitations to conduct Bible conferences, and the increasing demand of these conferences led him, after 1940, to be absent from his pulpit six months a year. Also serving as an outlet for his sermons, Bible studies, essays, and editorials were the two magazines which he founded and edited, Revelation (1931–49) and Eternity, which continues to the present.

Barnhouse’s theology was an eclectic yet independent mix of dispensationalism, Calvinism, and fundamentalism. As a dispensationalist he developed elaborate eschatological schemes, yet he departed significantly from much dispensationalist teaching. His fearless and brusque attacks upon liberal Presbyterian clergymen led the Philadelphia Presbytery to censure him in 1932, yet he opposed the fundamentalist concept of separation, and in his later years gradually grew more mellow in his relations with the Presbyterian Church and the National Council of Churches.



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