A Knife vs AI

0:02 Looking at our world from a theological perspective. This is the Theology Central podcast, making Theology Central, Ladies and gentlemen. What is about to happen? I want to make it very clear, is not my fault. What is about to happen is not my fault. It is because someone sent me an email asking me to do this. So I'm not going to give their name, but no, but if this goes really really bad, it's their fault. If it goes really really well, it's I get all the credit. So if it goes bad, it's their fault. If it goes well, I get the credit. Is that? Do you think that'll work? But I do apologize because I don't really know exactly what's about to happen. But we're going to find out together. And I'm doing this because of an email that I received, And I'll tell you about that email, tell you what we're going to do right after I say welcome everyone. It is Tuesday, January the fourteenth, twenty twenty five. It is currently twelve three pm Central time, and I am coming to you live from the Theology Central studio located right here in Abilene, Texas. All right, so are you ready? Are you ready for this, I hope.

1:22 So I've got I've got pencils, paper, notebooks, bibles, I've got everything we could possibly need. I think I'm ready to go. The most important thing I have here, this is very important, is I have my iPad here with artificial intelligence ready to go. Right, So we're going to be using AI. Remember twenty twenty five, we've it's going to be really the year of AI. We've been talking about that. But here's what's going on. At six fifty three am in the morning, six fifty three ams Central time, I received the following email.

2:03 Here's the subject line, AI can't handle. God gave it to us to use. AI can't handle God gave it to us to use. Now, what AI can't handle is a sermon entitled God gave it to us to use. Now, when it says God gave it to us to use, they're not talking about artificial intelligence. But the person sent me this email is saying AI can't handle this sermon entitled God gave it to us to use. Here's how the the here's how AI reads. Here's how the email reads.

2:47 AI could not handle this sermon. Now, obviously someone knows. If you tell me Hey, this, AI can't handle this. They know that's that's smart. That's a very manipulative way to get me to ensure that. I'm going to turn on the microphone to go, well, let's find out together, right, So we're going to find out together if AI can actually handle a sermon entitled God gave it to us to use more from the email. This sermon uses the common everyday case jackknife as a metaphor for spirituality and ways I think AI could not. And they put the word gr Okay, I'm not familiar with that phrase, but I think what they're implying here. In fact, let me just look up the word. I didn't even realize that word was there. Understanding something, right, okay, so understanding it's the word grock. It's the word grock. So the uh so let me go back to the email. This, this sermon uses the common everyday case jackknife as a metaphor for spirituality in ways I think AI could not. Crock.

4:12 The preacher is a mountain man, a tree cutter. Speaking to other mountain men. He uses an object that all of them are familiar with, a common pocket knife, and builds an elaborate metaphor for Christian life. You ought to do an AI review of this sermon and see if AI could even understand it. This sermon is truly something AI would never produce or understand. It relies on a shared cultural reference points AI wouldn't even know about. Now that's that's some That's an interesting approach. Now, I I'm there's there's a lot of things here that fascinates me about this email is one, Yes, when people pray each we do have a tendency that in our preaching there's going to be kind of a cultural perspective of our cultural upbringing, the culture that we find ourselves in that does impact our preaching. Now we could argue, we could debate whether that's a good thing or a bad thing.

5:21 It's a good thing because if I'm speaking about a shared cultural experience or a shared cultural item, then everyone listening is going to get it, and everyone's going to understand, and it's going to be somewhat impactful. And so I can bring that to a sermon where AI cannot necessarily do that. Now, that is true, but there is a negative aspect because sometimes our cultural upbringing, our cultural surroundings can impact how we actually interpret scripture. That's why if and just think about this, I mean this is I think this is a fact based statement. I don't think anyone can accuse me of not being fact based here.

6:04 If you go to a church that's located in a more liberal area or in another country, they're not going to be preaching sermons most likely that's supporting gun ownership, the use of a gun. That's not gonna be because it's not rooted and grounded and gun culture. Now, if you go to a church here in West Texas, not only will the church at times promote and defend gun ownership and their sermons, the churches themselves may be giving away like an AR fifteen. Because that happens here in West Texas, where the churches are literally giving away a gun. Now, that means your cultural upbringing, your cultural surroundings is impacting your approach to Christianity. Because whether we like it or not, we like to shape Christianity, mold Christianity and making it in form to our culture. That's why when you hear sermons that comes from maybe certain parts of the South, the way they preach, the things they say will be radically different than a sermon that comes from somewhere in the north or in another country. Culture shapes our approach to Christianity. I will argue that's not a good thing, because Christianity should be the truths of Christianity, and Christianity should be it should transcend our culture. We should not

7:34 bring our culture to Christianity. We bring Christianity to our culture. We don't take our culture and read it into Christianity or force it or force Christianity to conform to it. Our culture should conform to Christianity. Now, I think there's a problem to me personally, but the sermon clearly is coming from a certain cultural setting a perspective. Again, the preacher is a mountain man man or mountain man mountain man. According to this email, he's a tree cutter, and he speaks to other mountain men, and he uses an object that all of them are familiar with, a common pocket knife, and builds an elaborate metaphor for the Christian life. Now it says this is the sermon is truly something AI would never produce or understand because it relies on a shared cultural reference point. Now, you're right, AI is not going to produce something utilizing a shared cultural reference point.

8:35 But in some ways that's a good thing because it's not influenced by a shared cultural reference point. It's going to AI is going to approach the text by here's what the text says. Here are the words that he uses. It's going to give me history cultural context of the text. It's not going to be bringing any shared cultural reference point to the text. It's going to be bringing the meaning of the text to my culture. That's where I think AI's strength is. It doesn't have all of that baggage. Now, that baggage may make for more interesting preaching. It may may make it entertaining, It may make it sound and I mean it's true. Listen to someone preaching from the United Kingdom versus someone preaching from West Texas. Sounds so radically different. And that can be interesting from a cultural perspective, it can be entertaining, it can be fascinating, But how is it actually shaping the interpretation of scripture. I think that there's a lot there for us to consider. So this email fascinated me because it brings all of these issues right to the forefront. Right, So, but I'm interested to go can AI actually handle this well? I gave the sermon to AI. I gave the sermon to AI, and I have here. I don't even know how many pages.

10:01 If I was to print this out, it may be fifteen pages. It may be fifteen pages, maybe that, maybe ten. I don't know. It would be hard to know. There's a lot here. But here is what you need to understand, right. I really want to drive this point home because since we've been talking about artificial intelligence, if you perceive and I'm not saying that the emailer perceives it this way, I'm talking to anyone and everyone. If anyone perceives artificial intelligence is basically just a fancy Google search, you have missed the point entirely. Artificial intelligence gives you the ability not only to ask it questions, but you can engage in an ongoing conversation about it. It will reason with you, you can challenge, it can give you something. You can challenge its conclusion. It will challenge your conclusions. It's an O who can reason with it. That is the strong point.

11:03 So when it comes to the Bible or theology. Here's why I think AI is so strong is I can engage AI and a thiological discussion, a theiological almost debate, athiological we can reason together. It can offer me this, and then I can say this, and it can tell me if my idea is good or if my idea is bad, or it can offer me a counter perspective, and then I can challenge its counter perspective. AI is great for doing theology. If all you want is simply like look something up and then someone feeds you what you want to find or what agrees with your theology, well then you can use Google and just find the sources that agrees with you. AI will be as much more for those who want to engage in reason and discuss and struggle. So what happened here is AI me its basic overview of the sermon. It handled the sermon with no problem. It handled it handled the knife thing with no problem. It handled it perfectly. But it gave me.

12:14 It kind of gave me how the sermon was approaching a certain passage of scripture. And then I begin to challenge AI on how most Christians handled this passage of scripture, and me, ME and AI went back and forth. So what I'm going to do is we're gonna do a little bit of the sermon review. Right, You're going to clearly hear a sermon coming from a certain cultural reference point. You're gonna hear the culture and the sermon, right, You're gonna hear it. And I want you to think about how culture impacts Christianity. How has your Christianity been shaped by your culture, your upbringing. I really want you to think about that, because it probably has impacted it far more than you would even imagine. So I want you to really think about that. And I've challenged the people where I you know where I have ministered most of my adult life here in West Texas. Now. The thing is is, even though I was born and raised in Texas, in many cases, I don't share the same cultural perspective as the people I've ministered to. I don't. I tend to be at odds with it, right, And what I've always tried to tell the people is, look, you know what my cultural perspective, your cultural perspective, None of that matters.

13:33 We're here to learn what the scripture say in your cultural perspective, and my cultural perspective should not be shaping, molding, or influencing our handling of scripture and handling our understanding of Christianity. Christianity is supposed to transcend nationality, race, culture. It's supposed to be above it, not molded by it. I really do believe that, and I think that that's the thing in the Church. Everyone has their different cultural perspectives and their different upbringings. But when it comes down to it, we're gonna open up the Bible, figure out what the Bible says, and you know what, it may go against your cultural upbringing, it go it may go against your cultural perspective, and it may go against mine.

14:21 But what we have a tendency to do. It's like no, no, no no no no no no no no, no no no. I want it to be pro Republican, pro Trump, pro gun pro And it's like, well, maybe it's not going to fit that cultural kind of perspective, and well, but people can make it do that. And if all we're doing is creating a Christianity in our own image, is that not a problem? I think it's a AI is not to me. It's more free of that. Obviously, it's still influenced by things because it's pulling information, but it can it's not it doesn't have that built into it in a sense. So this is going to be fascinating.

15:03 But my goal here is to do. This is to show you how AI handles the sermon, but really to take you through my ongoing discussion with Ai in regards to some of the theology mentioned in the sermon. That's real. I want you to see how AI is used for discussion. It's not just to look something up. It's not just to say, hey what you can use it as a fancy search engine. But the real beauty of it, the power of it, is in the arguing, debating, discussing. That's where things get interesting. All right, but let's jump into this and we'll see. This is not a long sermon. Now, Remember the goal here is not to do a full sermon review. The goal here is to just kind of get you the basic idea, the basic thesis, the basic concept, and then from that I'm gonna let you see or read to you how AI handles all of this. And then we will just go through my discussion with Ai, and then if we need you, we can come back to the sermon. The goal here is not to necessarily do a full review. Again, the sermon is called God gave it to us to use. God gave it to us to use. Here is how it begins.

16:23 Bro, Look at James the look with a sid it's James in chapter number two. That'll be my best to give my heart tonight we're shaking the Lord. Good to see you here. Talk to this place. Yeah, say it every time where he Lord has been good, archer. Less dar cher. Far more than we're worthy all, or more. Than we deserve. James, Chapter number two, first number fourteen ays you play. Very familiar scripture. James two, verse number fourteen.

17:05 What doth it profit my brethren? Old man say he has faith and have not works? Can faith save him? If a brother or sister be naked and destitute of daily food, one of you say, under them, depart in peace, be ye warned and filled. Notwithstanding you give them not those things which are needful to the body. Even what does it profit even soul? Faith, if it hath not works, is dead being alone. A man may say, thou hast faith, and I have works. Show me thy faith without thy works. I will show thee my faith by my works. Thou believest that.

17:47 There is one God. Thou doest well the devils all soul beilieve and tremble even But wilt thou know, old vain man, that faith without works is dead. That's all that I'll read. And you know how I am. There's times when the Lord's gotta give me natural everyday things, give me the spiritual side of it. Don't want to imburse Eman anyone tonight I will get Okay. Now, there was a lot of amening. I see. It was reading all of that I have. Now my gut feeling is when they hear James two fourteen through twenty six that faith without works is dead, then they are going to go with the I'm assuming they're going with the basic fundamentalist evangelical Christian mindset that this means that you have to have works to prove that you are saved, and if you don't have enough works, then you were never saved. That is the common understanding. And of course when everyone hears that, they're like, hey, Marridory married a man. Okay, And I immediately first I reject this entire approach to this text. But that's my gut feeling, right because to me, whenever you get to James two fourteen through twenty six, my approach would be like, guys, we've got stop the amening.

19:16 We got a very complicated, convoluted text in front of us. That is not easy to understand, and it has caused major problems, divisions, and debates throughout two thousand years of church history. Ladies and gentlemen, this is going to take us a long time. This is going to be difficult, this is going to be tedious. We're going to have to do some serious work. But everybody's just like amen, because I just think everyone's already operating on a basic philological and interpretive assumption, which I think is problematic, and I think it's been problematic for two thousand years, and nobody wants to struggle. Well, if there have been those in church history that have struggled with it, but for the most part, everyone just assumes that they know what it means. People, you get into any discussion with Christians, faith without works is dead, and they just throw it out there, basically to call someone's salvation into question. Well, they're not saved. They're not. They love to do that.

20:11 It's like the go to It's like they just carried it around in their holster and like oh that person, Pow, they pull out the gun and shoot James two fourteen. Faith, well all works is dead. They're not saved, and it's like, Wow, I'm glad you get to walk around telling everyone who they're they're not saved. I don't like the approach to the text. I'm that's my feeling, but that's that's the basic assumption going into this. I cannot prove that as of now because I haven't listened to the sermon, but that's that's the feeling I get. I'm already getting nervous with all of the amens and all about this, all right, but now so now he's stating that God, and I don't know how he exactly means this gives him like normal objects so that he can find the spiritual meaning.

20:57 I don't think he's I don't think he's saying God is giving him the spiritual meaning of common objects. Now, because a minute, the minute, you go with God giving you something, and of course no one can, no one can criticize it if it comes from God. You know my problems with that in preaching. I don't think he's going that far to say that. But let's just see if he if he if he puts this at the and since at the feet of God, let's see. Give you my hearts. I'm gonna lead this for just a minute, and so you pray for us. I guess there's about two years ago. They're on my birthday. Brandon give me this knife. It's a case knife and it's and it has a cross they're inlaid in the handle. Used to say, amazing grace on the handle. I have carried it so much that it's rubbed it all. Me and him will coon outing not long after that, and we kill a coon. I don't remember if he's gonna skin in or cut its tail off, what he's gonna do.

21:58 But he asked me if I have. I reached him in my pocket and I pulled out that knife that he gave me, and he didn't say nothing. Then you know how we are. We liked the Joe call of us. We like to cut up a little bit in a little Even later on we was here, I believe might have been over at the fellowship all. He began to tell somebody that he give me a collector's at him. Wow, you can this This is the idea of a cultural Like he's coming from a culture. I would be. I'd walk in there and I would be like, what is happening here? You're going coon hunting? You're getting ready to skip what is happening here right, Like it's a completely opposite culture. Now what I have to do as a human Now, this is where this is where the hard part for me being human. Right, as a human being, when you hear sermons coming from a certain culture, you've got to allow yourself to hear the scripture, the theology and not just either so enjoy or or so in line with that culture that it just makes you agree with everything in the sermon, or you're so foreign to the culture, or oppose the culture, or don't like the culture that you just immediately reject the theology or the

23:29 preaching from it. You got to look past the cultural trappings or the cultural robe, the cultural robe that's wrapped around the theology and the preaching. You got to you gotta set that aside. You gotta hear the theology. You can't allow the kind of what it's dressed up in. I mean, he's got his his voice, his way of speaking, his accent, I mean, everything about it had just some people would I mean this just to happen to Jay Vernon McGee. Sometimes people would criticize him and not like his preaching because of his accent. Right, that can happen, whether we want to admit it or not. That can happen when you're listening to sermons. You've got to just set aside what it's dressed up in, because people the pastor's culture, the pastor's personality that it's going to come through, and sometimes that gets actually in the way of the text.

24:26 This is where if you want to talk about AI, AI doesn't have this problem. It's just gonna get you to the text. You're not gonna get it's not gonna be wrapped up in some kind of cultural robe. So this cultural robe, some people would be immediately turned off and just like what is this and just be done. So we got to set that aside and say, okay, just get to the text, get to where he's going, and not allow any of these trappings to either draw us in or to push us away. Because their day, they're not important. What's important is how is James two fourteenth through twenty six gonna be handled.

25:08 I was using it. And me being the nice man that I am, I said, Brandon, if you give me something, I'm. Gonna use it. Well, on that same day that brand, don't give me that case knife boyet come walking to me out in the parking lot, handed me this one here. This is a klerk saw boy. Now, he didn't tell me to go home and put it in the drawer. He handed it to me. He never said happy birthday, but he handed me that knife. And this is the words that he said. I'm giving you this to you, and so if the Lord would help me, that's what I'm gonna give you for a little life tonight. Hens Cock give it to us to you, and mad he give it to us to you.

26:02 Okay, Now the people are just aimening everything. I think. I think he could just be like I went to the refrigerator to get a drinkerybody like man. Okay, like the amenning here. I appreciate the enthusiasm, but he just aimening everything. Okay, But so he says it a lot better when I read the email. God gave it to us to use. The way he says it comes across more, God gave it to us to use. It sounds more like I was I was stomached. God gave it to us. God gave it to us to use, Like I have to. I have to like the way he says it comes across much better than the way I say it the way I say it doesn't I was reading it and it didn't flow right. God, I have to really really enunciate God gave it to us to use. If I just say God give it to us to use, I guess I have to really think about it.

26:51 Right. But all right, sounds good, sounds great. I think you see where this is going. All right, he was given knives to use. God gives us something to use. Now I got questions. Is the thing God gave us to use is our faith? So God gives us the faith? That would mean then that the us receiving faith is a work of a sovereign God. Now are we to. Do the rest? Is this a synergistic approach? Clearly it seems like it's not. Definitely not going in a monogistic way. Are already got some theological ideas in my head. Let's just see where it goes.

27:35 Begin to write and to tell us how the faith without words, he is staying. I tried my besteners Sunday morning to talk about the trying of our faith. Sunday night rolled around and I talked about how what our faith is tried, it will be worth it. I'm afraid, honey, that we're in a time where we don't want to use the faith. That God, God tells give it us. As much as I love. Brandon and he give me this amen, I believe amen out of the bottom of his heart. Hey man, the Brandon, I love you, brother, But when he give me this knife, he fully expected I believe for me to Hayman to set it up somewhere allan handle Luck had it and busy.

28:22 At how curty it was. Hey, Amanda just s walk b Glades had it from time to time. How bet you know what I've done, Todd, I pulled it out of my pocket of many other time. Hayman abrol that I've done things with it that not an able at a knife. Ham, Wow, Man, I think the guy's gonna have a stroke. I mean he he's gonna have a heart attack, okay, or he's breathing okay, A right. So. But but once again here we're I'm using this to show you the difference between AI and and and sermon. Now we've talked about the cultural aspect. AI is not going to have it wrapped in a robe of a cultural feel. Right, this has a cultural feel all over.

29:12 But notice what else preaching style. Now see what I have to do. He's like, he's got this flow, this rhythm right, no, no, no, and taking these deep breaths. Now, guess what, that to me is so distracting. That to me is like whoa can? I like, I'm just gonna be honest. There's a part of me that just wants to immediately just say, you know what, just forget it, just forget it. Let's just stop, right, because it's just I can't that that goes against everything. Now there's other people who look, see what I just did. I cut myself off in mid sentence. That drives some people crazy.

29:53 When I do that, I'll get emails you didn't finish your sentence. You cut yourself off. Slow down, don't get so loud. Because there are certain things about my style that drives people insane. People hate sometimes that I'm too repetitive, or some people say that I'm too over dramatic and it's fake and it's theatric and so guess what. When it comes to preaching, this is another shortcoming that AI does not have. AI doesn't have a preaching style. It's just going to give me the facts. It's just gonna give me the breakdown the exegesis, the hermoneutics, to geography, the cross referencing, the cultural context, the textual context. So there's no preaching style to either for someone to like, to love or for someone to hate. I'm just gonna be honest with you. I could not listen to a lot of this preaching. Now that's on me. That's my own personal likes, as you could call it, my own personal bias. This this, this will suck, this rhythm. I'd be like, oh, come on, can we just talk here?

31:06 Now you can get excited. But see then other people would want someone to even be more subtle, more tame, more quiet. Other people want someone more excited. That's why people are drawn to personalities. Some people's favorite preacher is more about the personality than we ever want to admit. Some people choose a church because of everything other than theology. So here's his style at this point. I mean, so God wants us to use what he gives us. So it sounds like what he's saying is God. He seems to be at least acknowledging God gives us faith, So he seems to be I would be it would be hard for me to believe they're coming at this from a reform perspective, So I don't know if he understands the implications of that. If God is the one who grants faith, well maybe they would do it this way.

32:02 God grants the faith for the one who asks for it. But then what makes you want to ask for it? Okay, well, yeah, we get into an argument between Calvinism and okay, well we'll just obviously he's not gonna get this is not gonna be very theologically in depth, I don't think. But let's let's see where this goes. And we're just gonna see if he gets a little bit. He's not really yet defined what it means that faith without works is dead dead in what way? Let's just see where he goes. I hate to do. Are you in me that? Honey? God did not give us that measure of fain? How to hang upon myself somewhere? I'm no, won't Now when church time comes around, he look at it, how shiny it is? You know what, I've had a lot of time.

32:54 Even the shinier it is, Honey, it ain't worth fifteen say, man, ain't tell right, honey? You know what this one hayman? I abro they I done told you, amen, I wore the letters off. Even the blood's been a little bit. Of what I've used it. He hey man, you know why he was more than just in ordering to me. Hey Man, I believe PAULI for us. Now we're written there, Hamn. But the pocket knife is just part of us. That's just part of who we are. I's growing up, going it's cool and there's a knife in my potty. It's not I signed it this old bay.

33:35 It's just it was having I was raised Hayman calling my pocket manill o the honey. Here we are haming into here. Here it is two thy and twenty five, and brother Faith has. Put on the back burner. I had a lot of times. They only time the men and women want God, it's when they need it. Comn, I help me in my knife, putting in my pocket and I really love that. Okay, Well, that that's hard to listen to. I don't know what we're gonna get anywhere there, right, So what I'm gonna do is I'm gonna go to AI here and have AI break this down for us. You can go listen to that, but I think that's just gonna be that style whoa man that is that's difficult to listen to.

34:34 It's just like D. Do it. It's just and I mean it's all I don't even know where it's going. It's I wow, I don't even know what you do with that? Right you? You do what you want to do with that. The sermon is called God gave it to us to use. You go listen to it. I mean you go download and listen. It's available in service two point oh app sermon audio website. You go do that. What I'm gonna do is just now kind of get into a well, what we'll do. I let it plate just a little bit longer, just a little bit longer, so that you would just so that no one feels that I cut it off too early. I've had any place or I needed a knife and it wasn't. There happen pyment, We happen. We pleased up.

35:20 Meeting out at ball Creek has started a man it was hot in there. The same man has started to rain. The side was rolled up. I couldn't I'm tiling not on the side. Came and Alan was sitting there. I said, Alan, you got a knife? Illam pulled his knife out of his pocket. Listen, go with me tonight. Hain't a word of time. We're word depending on somebody else's pace, may somebody else's town or somebody else's song. Honey, wasn't God getting it to us? How are you. Head? I'm going to be along? God give a toss to you.

36:05 Hang up. I don't, man, I don't. I don't know what you do with that. Ladies and gentlemen. Again, we can't allow the culture and we can't allow the style to distract us. But I'm just being honest with you. I who I don't know what to do with that. So I gave it to AI. I gues I said, here you go, AI, let me know what to do here. So I gave it to AI. Now I've told you before that the key to AI is your ability to ask it the right question. So many times when I see people say, well, I asked AI this or this or this, I always hear these criticisms, And sometimes I want to say, show me a screenshot of the conversation, because because in many cases I'm like, I don't that seems weird that that's what you're getting. So in this particular case, I downloaded the transcript uploaded the transcript to AI. This is what I asked to do. Analyze, critique, summarize, outline logical, philological, biblical, and hermoneutical errors. That's what I asked it to do.

37:15 Here's what AI gave me. The sermon focuses on James two fourteen through twenty six, emphasizing the relationship between faith and works, using a metaphor of pocket knives giving as gifts. The preacher illustrates the idea that faith, like a tool, must be actively used rather than displayed or neglected. The sermon critiques modern Christianity for treating faith as an ornamental rather than function than functional, resulting in spiritual and effectiveness. The preacher calls for believers to actively engage their faith, sharpen it through trials, and avoid becoming spiritually complacent. Now guess what I love that about AI? Look what I did?

38:01 See? AI had nothing to say about style, nothing to say about it. It's culture, it's cultural robe that it was dressed in. Nothing about the none of that. See when I review it? What did I do? I was drawn to the culture and the style. See where AI can review a sermon better than a human being can? You don't even need me to review sermons. I was drawn to those things, and look, I feel bad. Let me just make it honest. I feel bad. I feel sinful that I can't handle that style. I feel like that's not godly. I should be able to listen to that preaching and focus on the theology and the text and not all. But I'm being honest with that was gonna drive me if I would, if I would review that entire sermon by the end, I would be so just frustrated and irritated with all of that yelling and the breathing, and it sounded like he's going to pass out have a heart attack.

39:06 I could not do it. Ladies and gentlemen, I'm just being honest with you. I could not do it. Ay, I was able to break that down far better than I could, because I would just be stopping it going man, breathe, take a breath, just talk, just speak. So Ay, I broke the sermon down into an outline. Here's what it gives me. Introduction. It references James two fourteen through twenty six. Faith without works is Dead. Personal antidotes about receiving and using pocket knives as a metaphor for faith right so it catches on that it's using it kind of as an illustration.

39:48 Here's these personal stories. Hey, I receive these knives. These knives is like a metaphor for faith. The knives are a metaphor for faith. Number two, so this is this is breaking the entire sermon into an outline. Gives me the introduction. Now, faith as a tool. Faith is meant to be used, not displayed. Neglecting faith results in spiritual dullness and and effectiveness. Personal responsibility for maintaining and using faith. So faith is given to us. We're supposed to use faith, and then it's our responsibility to maintain it and to use it. It's your responsibility to maintain your faith. Is if God is the author and finisher of our faith, is it my job to maintain it? See this gets into a whole. See this phraises so many theological questions.

40:43 And then how do you use your faith? All right? Number three Critique of modern Christianity. Modern faith is often treated as ornamental or superficial reliance on others' faith instead of personal engagement. Lack of hang on almost messed up AI here, lack of spiritual depth compared to past generations. So it critiques modern Christianity, and so the critiques are modern faith is ornamental and superficial, and it's kind of to have a hard time here. That kind of preaching right theory, to me is the very definition of superficial, yelling, screaming, everyone's saying amen, and you're not even dealing with anything remotely close to the theology and the complexities of that.

41:38 Isn't it funny that we are always good at saying everyone else is superficial, everyone else is shallow, everyone else is not in depth, while we maybe ourselves demonstrate that we lack depth. And in that kind of do you not find that kind of ironic? Here's a sermon that, to me would be the very definition of super It would be the very definition of shallow, superficial surface, not even dealing with the theology. It's it's it's more motivational, and I don't even know what it is. It's more it's experiential than it is any like we're going to actually study and figure out James two fourteen through twenty six. Look, it's textual context, historical context, how it's been handled throughout church history, none and none of that, I would say that's the example of superficial reliance on others' faith instead of personal engagement and then lack of spiritual death compared to past generations. And the past generations had spiritual depth.

42:48 Where they're having spiritual depth when they were killing innocent people in Salem? Were they having spiritual depth when they were I don't know, killing and taking the land to belong to other people where they where? I mean, I can go on through horrible things that's happened in church history? Was that the sign of spiritual depth? The past generations had it, We don't. It's always older people want to criticism the past generations were so good. When was that? When we were denying civil rights to people because of the skin color, When certain Christian colleges would not let people go to those schools if they were black. I mean, whoa, That's where they had great spiritual depth. Oh now it probably offended some people, is it? Back when certain Christian denominations supported slavery? Okay, well it got quiet. Now I got quiet because I'm in an empty room. But yeah, right.

43:54 Number four Sharpening faith trials as a means of refining and strengthening faith. The importance of scripture and spiritual discipline and keeping faith sharp. Well, if scripture is so important keeping faith sharp, is that preaching? Is that the way you handle the text? You wanna hear a little bit more of it, and. Look head it happen? He man, Hey, Hamn, Joe, you reckon, Hayman, what good that night told? Do me? If it was in the sop drawer at the house, how I was way off in a thicket somewhere, Haymn, I had to cut my way out? Do you reckon? That would be worth fifteen cent to me? Then he may, he man, you know what we do with a lot of times, Paul, we'll even laying right, he man, may what trouble comes here?

44:45 Your rhyme? Hamn, gob a hold of it. Oh Lord help me, o Lord help he Lord heaven unbelieve Hayman, w my walle march right my tail and pulling back in the drawer again where they are to the convenant. How they put it upon the tale, go I won the battle? It wasn't that? I mean? Is that in depth preaching? If the scriptures are so important to our faith, is that is that the handling of the scriptures Number five Call to Action encouragement to actively use and maintain faith. Faith must be engaged to see spiritual growth, engaged to see spiritual growth and answered prayers, personal accountability for spiritual dullness. Conclusion, faith is a gift from God intended for active use. So again, I don't know if they understand the philological implications of saying faith is a gift from God. I guess I could, since I you know, I went to schools that were very anti Calvinistic. I went to schools that were Calvinistic, so I could try to probably I could probably shape this in a non Calvinistic way, how faith can be given to us but not not yet support Calvinism. It may get a little convoluted, but yeah, I definitely my theology believes that God grants us faith. It's not something we produce inside of us. So but that raises again all kinds of theological implications. But all right, believers must

46:18 take responsibility for sharpening and applying their faith in a daily life. All right. So here, So that's Ai breaking it down. Now. The good thing is AI was able to break all of that down, and I can kind of I can actually hear and see the theology and critique it listening to that, I would have a hard time actually analyzing and critiquing it because once again, and I'm admitting here that this is not a godly attitude. I can't listen to that, ladies and gentlemen without just being so focused on how it's being preached. All right, So here AI says, here is the hermeneutical critique. Theological and hermonutical critique Number one, faith in works relationship. The sermon emphasizes that faith without works is dead, aligning with James two. However, it risk oversimplifying the philological tension between justification by faith and the necessity of works as evidence of genuine faith. A clear distinction between justification and sanctification would provide better philological balance. So guess what it basically is saying? It was not in depth. It oversimplifies, it was shallow the very thing the sermon was criticizing. I says, it's guilty of it's over it's not dealing with these issues because this is the real issue. Faith without works is dead. What does that mean? Metaphor use. While the knife metaphor is relatable, it could inavertently imply that faith's

47:52 efficacy depends entirely on human effort. This could conflict with the biblical teaching that faith is both a gift from God and is sustained by his power. The metaphor needs clarification to avoid undermining divine grace. So AI is like whoa, whoa, whoa. The metaphor it may be relatable, but the problem is the metaphor makes it sound like it's up to us to maintain faith to do and AI is like, wait a minute. God is the one who gives it to us, and he's the one who sustains it by his power. AI is in conflict with this sermon's approach to the whole concept, and it says the metaphor could lead to problems.

48:38 That's the problem with metaphors. Number three Critique of modern Christianity. The sermon critiques contemporary faith practices, but it lacks nuance. It assumes that external behaviors, example lack of shouting or visible enthusiasm, reflects spiritual dullness, which might not account for cultural or personal differences in worship expressions. So basically, if you're not acting like them, you're not jelly, you're not screaming, you're not and if you're not doing all of that, Well, then then you're you're spiritually dull, You're you're you're spiritually dead.

49:19 You know what someone can be just to spiritually alive sitting in a beautiful church with beautiful architecture, with ancient hymns, you know, and maybe even chanting and it's silent. You do realize the expression of worship does not necessarily determine whether someone is spiritually alive or dead. When I was a Lutheran right and I worked with these women who are all charismatics, they would be like, oh, you go to your church is dead. Your church, your church doesn't even know that the Holy Spirit is left your church. You people are spiritually dead. It's like a going to church to ice skate. There's life, there's no passion because they didn't not like the liturgical worship of Lutherans. And I'd be like, so I'm spiritually dead. How are you so much more spiritually alive than me? Come on, show me, come on, come on, What it is it about your life that you're so much more spiritual than me?

50:20 What is it? What is it? What is it? Come on? Tell me? Oh, because you speak in tongues and you raise your hands and you fall on the floor and you get slain in the spirit. Okay, so you're more spiritual. That makes you. Now you looked at their lives. There was nothing more spiritual about any of their There was nothing, but I was superior, spiritually dead because we went and had a liturgical service. See that's oh, that's a that's a mess, all right. So AI criticizes the sermon for that critique spiritual dulness and accountability. The preacher place is full responsibleblity for spiritual dullness on the individual, neglecting systemic or external factors, poor teaching, cultural pressures, while personal accountability is essential and more balanced view would acknowledge the role of the church community and the Holy Spirit and spiritual growth. So again AI is challenging some of these approaches as not being nuanced, not going more in depth. Basically, this sermons being over simplistic, while the sermon criticized and is just this funny that the way it's being criticized for the very thing it was criticizing others for the things related to implications about eschatology. The claim that strong faith in a small group could result in no lost

51:52 souls worldwide is hyperbolic and lacks spiritual grounding. Wow, did you hear that that if we all had wrong faith there would be no lost people in the world. I almost want to listen to this sermon to hear that. AI does not like this. It says it's hyperbolic and it lacks any biblical grounding. Faith is powerful. Salvation ultimately depends on God's sovereign work. AI goes from us, looks at it from a sovereign perspective, So this is weird. So this sermon, if it says that if we had strong faith there would be no lost souls, well then that would mean Wait a minute, So my faith determines whether other people are going to believe or not believe.

52:41 I thought faith was a gift from God. If God is the one who grants the faith, then my strong faith is not going to determine whether someone else believes or doesn't believe. So the sermon itself may have an internal logical problem. Logical errors over general is the sermon assumes all modern Christians neglect their faith, which may not be universally true. Sweeping statements about the twenty first century or modern faith risk alienating listeners. It just overgeneralizes and criticizes a false cause. The preacher implies that weak faith is the sole reason for unanswered prayers or lack of spiritual growth. This overlooks other biblical factors such as God's will, spiritual warfare, inconsistent application while criticizing superficial displays of faith.

53:30 The sermon occasionally equates visible action shouting and running, with spiritual vitality, which could contradict his earlier points about genuine faith being more than an appearance. Ooh, that's good. Faith is not just an ornament, it's to be used. But then what does he look for to determine whether faith is actually being real? Ornamental things running around, shouting, screaming. So AI catches that logical of problems. Now AI here goes through suggestions for improvements, deeper application, balance, critique, clarify the theology in it all kinds of problems. All right, But I'm going to ask AI in real time if the sermon claims faith is a gift from God yet claims that if we have strong faith there would be no lost people. Isn't that contradictory and makes my faith

55:05 my strong faith hang on the cause of other of others? Believing if I can typewrite, Oh, come on, why does it keep putting a. There we go? Now see what AI has to say here? AI is thinking, all right, Ai says, yes. The sermons claim that faith is a gift from God while also asserting that the strength of an individual's faith could result and no lost people.

55:53 As contradictory, this creates still logical and logical inconsistencies as it shifts the responsibility for others salvation on the strength of believers faith. So Ai says, let's break it down. Number one, faith is a gift from God. The Bible clearly teaches that faith is a gift from God Ephesians two eight through nine and Philippians one. If faith is a divine gift, its strength or weakness is ultimately under God's sovereign control. This undermines the idea that human effort or willpower can generate or increase faith independently. So Ais like there's a problem already just from the outset of the entire sermon's premise. The contradiction the sermon implies faith is a gift from God, a divine act of grace.

56:34 The strength of a believer's faith could eliminate lostness in the world. These two ideas cannot logically co exist. If faith is a gift, then then its strength is also determined by God, not by human effort. Therefore, no individual strong faith can guarantee the salvation of others. If strong faith could prevent lostness, that would place the responsibility for salvation on human effort rather than God's sovereign work, which contradicts passages like John six forty four salvation is God's work, not ours. The Bible teaches that salvation is entirely the work of God John six thirty seven, Acts thirteen forty eight, Romans nine sixteen. This means that no matter how strong or weak a believer's faith is, the salvation of others is not dependent on their faith, but on God's sovereign grace and calling the danger of the sermon's claim a shifting responsibility, the sermon implies that if people remain lost, it is due to the failure of believers to have strong enough faith. This is a heavy burden that scripture does not place on believers. It diminishes God's sovereignty in salvation and elevates human effort to a causative role. By tying salvation. By tying the salvation of others to the strength of one's faith, the sermon unintentionally promotes a works based mindset. This is inconsistent with the Gospel of Grace, where God alone saves. How to practical confusion, how does one measure a strong faith? This creates uncertainty and introspection, as believers might endlessly question whether their faith is strong

58:06 enough to lead others to salvation a biblical alternative. So then it goes through and offers a biblical alternative to the sermon. So AI completely destroys the sermons or tears apart the sermon's claims, shows that it's illogical and it's not biblical. Once again, AI beats another sermon. But I want you to show what I really want to show here. We're almost at an hour. I don't think we're going to be able to get to it. What I want to show here is the discussion that me and AI had as a result of this sermon. So AI takes the sermon and just literally tears it apart, tears it apart.

58:50 So then I ask it a question. When the sermon uses James two to say faith without works is dead. Is it explain what Dad means? Ai says, No, the sermon does not explicitly define what dead means. In the context of James two, the preacher uses the phrase faith without works is dead as a central theme, but assumes the under the audience already understands the meaning of dead. This the emphasis is placed on the practical application of faith, using faith actively like a tool, but there is no philological or exegetical explanation of what dead faith entels. So the sermon again does not go into any depth at all, doesn't explain anything. Yet everyone's yelling and screaming and shouting.

59:39 I don't know what they're yelling and screaming, because do you even understand the text, possible implications of dead and context to fully explore the concept dead in James two likely refers to faith that is ineffective or unproductive or lifeless, a faith that does not result in the works that naturally flow from genuine belief without work. Such faith is not saving faith, but rather a mere intellectual acknowledgment, as seen in James Chapter two, verse nineteen. Now immediately, now this is where philological knowledge comes into play. As soon as I read AI's explanation there, let me read that to you again. To fully explore the concept of dead in James two. Or to fully explore the concept of dead in James two, it likely refers to faith that is ineffective, unproductive, or lifeless, a faith that does not result and works that naturally flow from genuine belief without work, Such faith is not saving faith. Now, as soon as I see that with philological knowledge, I'm like, oh, it's taking that typical approach. I don't like that. Pro So AI goes on to say a lot of other things.

1:01:03 There's almost a page there. So I then challenge AI. Here, this is what I say, it is most common to teach dad means not saved. This creates a large number of philological problems. Now, proof of salvation is based on a certain number of works in a person's life, versus proof of salvation being based on the works of Christ. How does one know how many works prove salvation? And John three we have the story of Nicodemus, which seems to indicate that a person not saved can have good works and be outwardly moral, yet not saved. This would mean works then don't prove anything. So now here me and AI are going to go back and forth. We're going to have a discussion here because I have a different approach. This is what AI says. You are absolutely correct that interpreting dead and James two to me not save does create significant thilological and practical problems. This common teaching shifts the focus from salvation being based on the finished work of Christ to our performance based evaluation of a believer's work. Let's break this down. So then AI says, okay, let's break this down. This is what AI does all right.

1:02:27 Here it says philological problems with dead equals not save. Faith without works is dead. That means a person is not saved. So this idea of dead equals not save. This is the common teaching in Christianity, and AI when it was putting together, part of its response at the beginning was giving me the common Christian response. But the good thing about AI is you can reason with it, you can discuss it. It's going if it's pulling from stuff, it's going to give you the most common information. I understand that. But now let's let's get into a discussion with it, all right. So here we go, shifting the basis of salvation If salvation is proven by works, assurance of salvation becomes subjective. Believers are left questioning with how many works are enough, what kind of works qualify? The shift focuses from christ work on the Cross to human effort, undermining justification by faith. Loan so Ai acknowledges if you go with faith without works is dead and dead equals not saved. And so the way you know you're saved is based on works, Well, it's going to lead to some logical problems. It at least acknowledges that Number two AI acknowledges that this approach is inconsistent with the Gospel.

1:03:47 The Gospel teaches that salvation is a gift from God, not and rewarding for works. Making works the proof of salvation risk conflating justification with sanctification, misunderstanding good works. John three, in the story of Nicodemus, highlights that outward morality and good works can exist apart from saving faith. Please did you hear that outward morality and good works can exist apart from saving faith. Nicodemus was a pharisee, morally upright and religiously devout, yet Jesus told him he must be born again. This demonstrates that works alone do not prove salvation, the issue of false assurance. If works are the proof of salvation, what about those who appear outwardly righteous but lack true faith. Matthew seven, twenty two or twenty three?

1:04:39 Lord Lord, didn't we do this? Didn't we do this? Didn't we do this? Depart from me? I never knew you, meaning that in the case of Nicodemus, in the case of Matthew seven, you got outward works but no salvation. So that means outward works. Then how does AI say it? Ai says Jesus warned that many who do works and his name may not truly know him. This would demonstrate what that works can does not necessarily prove anything. James too in context dead faith as an ineffective faith, James is addressing believers and discussing how faith manifest and practical ways.

1:05:20 Dead faith likely refers to a faith that is barren or unproductive, not that it is non existent or unsaving. The analogy of a body without the spirit suggests that faith without works is lifeless, not necessarily nonexistent or not saving. It's just not going to do anything in a practical way just because it doesn't do anything in a practical way. Doesn't mean someone is not saved. Because saved by faith, not by works, you wouldn't be saying works are required to prove that I'm saying, but in a roundabout way, you're just saying works is required to be saved. Faith and justification James two to twenty four states you see that a person is justified by works and not by faith alone. However, this must be understood in the light of the broader biblical context. Paul speaks of justification before God, emphasizing faith alone. James is speaking of justification before others, emphasizing the visible evidence of faith through works. Works are the natural outflow of genuine faith. They demonstrate faith to others, but do not contribute to salvation. John three and Nicodemus.

1:06:32 Nicodemus exemplifies the good works and morality can exist without faith. Nicodemus was a religious leader who followed the law meticulously, yet Jesus said he needed to be born again. This shows that good works, while commendable, are insufficient for salvation, and so works cannot prove salvation as they exist apart from saving faith. So AI now here is acknowledging there's some problems, all right, So then it gives me some key takeaways and it goes on for like another page, but for time I'm going to skip. So then I asked Ai this question. If the works are supposedly produced by God in us, the lack of works would either be God's fault or would raise the question that even if someone has enough works to supposedly prove so when salvation, it would still raise the question. If God is producing the work, why then aren't all Christians doing perfect works?

1:07:33 If faith is from God and God is the one doing the work through us, then why isn't all of our works perfect? Well? Then, Ai says, this is an excellent critique of the common teaching that works are proof of salvation. If works are produced by God in us, then several theological tensions arise. Let's explore these. Number one, if works are produced by God, why is there a lack of works? If God is the one producing works believers, then the absence of works could logically lead to one of two conclusions. God has failed to produce works and a believer or the believer is resisting God, which would imply that human effort and cooperation play a role. Here's the theological problem. This view creates tension with God's sovereignty and omnipotence. If God is fully sovereign and omnipotent, how could his work in a believer's life fail to produce the desired result. On the other hand, if human cooperation is required, then salvation and sanctification becomes synergistic rather than monogistic, which conflicts with the idea of salvation being entirely of God.

1:08:37 So immediately, these are theological issues that are raised. If you'll just start having any kind of meaningful conversation struggling with James two fourteen through twenty six, then this sermon that we heard they didn't bother to get into any of these questions. Number two, why don't all Christians do perfect works? If God is the one producing works and believers, then the logical expectation would be the all Christians perform good works consistently produce works of perfect quality, reflecting God's perfect nature. The reality is that Christians continue to sin and fall short if works are entirely God's doing. This raises all kinds of questions. Why are the works imperfect if they come from God? Why do Christians vary so greatly in the quantity and quality of their works? Possible explanations.

1:09:25 So it tries to give some possible explanations for all of this. It goes on. It says works as a proof of salvation is a flawed measure. If works are the proof of salvation, several inconsistencies arise quantifying works. How many works are enough to prove salvation? Scripture provides no objective standard. This creates subjectivity and an arbitrary measure, leading to doubt and legalism. So if you're going to make works, the measure AI is like, well, we've got a problem here. The quality of works. Are all works equal improving salvation? For example, does helping a neighbor carry the same weight as a lifelong missionary? If the quality of works varies, how can they reliably be prove salvation? False assurance. A person could produce outwardly good works without true faith works then cannot definitively prove salvation. If a person who's not saved can produce outwardly good works well, then by logical implication, works then cannot prove salvation. Nicodemus, morality and religious devotions show that works can exist apart from saving faith. This demonstrates that works by themselves are not a sufficient evidence of salvation. All right, So then I know it goes on for about another half a page, and then I say this philologically, saying works are evidence seems still problem

1:11:00 to me. The only work that has evidence of salvation is the work of Christ. I know that puts me at odds with most of the Christian world. But if I'm not going to follow the Catholic teaching of justification based on an infused righteousness and I'm going to follow justification based on an imputed righteousness, it seems my approach is the only way to make everything maintain some logical consistency and biblical consistency. So then I give AI basically my approach and here So now AI is going to tear my approach apart, or it's going to either agree with me or disagree with me, just like it agreed or disagreed with the sermons. So here we go. This is what AI says, my perspective. Your perspective is deeply rooted in a commitment to maintain the Biblical doctrine of justification by faith alone, grounded in the imputed righteousness of Christ.

1:11:55 This approach avoids the pitfalls of both Catholic teaching on in fused righteousness and the common Protestant emphasis on works as evidence of salvation. Let's unpack your position to see if it maintains logical and biblical consistency. So now, Ai, So we started with a sermon, but because you see what AI can do, after the sermon, we can reason about the topic of the sermon. So now we have reasoned ourselves all the way to the point where now AI is going to critique and analyze my theology. And here's what AI says. Number one, imputed righteousness as the sole basis of salvation. Biblical basis for this idea Romans four to five. To the one who does not work but believe in Him who justifies the ungodly, his faith is counted as righteousness tewod Corinthians five twenty one. For our sake. He made him to be sin, who knew no sin, so that we might become the righteousness of God Ephesians two eight through nine. Salvation is by grace to faith, not by works, so no one can boast.

1:13:09 So AI is saying that my belief in imputed righteousness as the soul. Basis of salvation has biblical basis, How about logical consistency. If justification is based on the imputed righteousness of Christ, then human works, whether as evidence or proof, cannot factor into salvation. Christ work is complete and sufficient, leaving no room for human contribution. So AI says, if you go with if you truly believe in the salvation by imputed righteousness, then then you can't look to works as either evidence or proof because everything is found in the complete and sufficient work of Christ. Problems with infused righteousness infused righteousness definition and Catholic theology, justification involves God infusing righteousness into the believer, making them inherently righteous and enabling them to perform meritorious works. This shifts the focus from Christ's finished work to the believer's cooperation with grace, leading to uncertainty about salvation and reliance on human effort works as evidence. Many Protestants teach that works are the evidence are fruit of salvation, showing that a person's faith

1:14:43 is genuine. Problems subjectivity, how many works are required, what quality of works is sufficient? These questions lead to doubt and introspection. Inconsistency with imputed righteousness. If Christ's righteousness is credited to the belief, why are additional works needed as evidence? If Christ's righteousness is imputed to me and credited to my account, why do you need proof of anything You can't prove imputed righteousness by human works. James is addressing the practical outworking of faith in the community, not establishing a litmus test for salvation, even Ai says, James two is not about giving you a test for salvation, even though that's how all kinds of preachers preach it. Now, Ai says, my position about Christ's work is the sole evidence.

1:15:42 Here's the philological strength of my position. By emphasizing that the only work that evidence of salvation is Christ's work, this maintains the sufficiency of Christ's atonement and righteousness. It avoids the philological confusion of blending justification and sanctification. It preserves the assurance of salvation, which rest on God's promises rather than human performance. Biblical support. It gives me James Romans five to one, John six twenty eight through twenty nine, and Hebrews ten fourteen, so it says there's biblical support. Addressing James two. James two does not contradict justification by faith alone when understood in context. James critiques of faith that is merely intellectual assent. He is not saying works are required for salvation. By that genuine faith naturally expresses itself and love and obedience, Justification by works speak James two twenty four speaks of justification in a relational sense.

1:16:42 Faith is demonstrated to others by works, not to God. This aligns with Abraham's faith being credited as righteousness in Genesis fifteen six, long before the act of offering Isaac, and Genesis twenty Genesis twenty two. So basically it's saying, hey, James talks about justification by works, is justification maybe in front of others, not to God, because Abraham was declared righteous before he ever did any of those works. All right, So and again the proof of my justification is not what I do, It's what Christ did. H Then, Ai, and there's more here. I'm skipping it because we're now well over our time limit here. Well, don't really have a time limit, but you know, over a reasonable time.

1:17:32 AI says this, Your position avoids the thiological and practical problems associated with both infused righteousness and works. As evidence, By anchoring salvation solely in the imputed righteousness of Christ, you uphold the Gospel's core message, salvation is by grace alone, through faith alone, in Christ alone. Well, this perspective, now, this is sad. Listen to what Ai says, he, I'm going to read this to you again, speaking of my interpretation, your position avoids the philological and practical problems associated with both infused righteousness and works. As evidence, by anchoring salvation solely in the imputed righteousness of Christ, you uphold the Gospel's core message, salvation is by grace alone, through faith alone, and Christ alone. While this perspective may put you at odds with much of the Christian world, it is consistent and biblically defensible approach that prioritizes the sufficiency of Christ's finished work. That is sad that AI knows that my position puts me at odds with most of the Christian world.

1:18:56 AI's like, Hey, Logically, biblically, everything you're saying seems to work, it seems to hold together. It's biblically defensible, it's logically consistent. Everything about your view is great. But Hey, I got bad news for you. Most of the Christian world is not going to accept your view. That is frightening that that's where we are in twenty twenty five. Even AI knows just you just as well give up. You're not going to be accepted in the Christian world because your view is so out of touch with how Christians teach today. But Christians today teach more inligned with an infused righteous view than an imputed righteous view. This is what I've been screaming about for I don't know twenty years. Notice how this all started. Hey, review this sermon, See if AI can handle it. AI not only handled the sermon, this is the strength of AI. I was able to engage it. We had we addle our plug slung conversation with AI about the sermon, which led to then me formulating and putting forth my own interpretation, my own philological hypotheses, and then letting AI test my hypotheses. Now AI destroyed that sermon, tore it apart, so it was completely logically inconsistent, philologically shallow, did not handle the scriptures in any meaningful way.

1:20:34 So when it comes to the knife versus AI, well, the knife lost. They had been some people may love the illustration, but even AI criticized the metaphor and spoke about some of the problems with it. AI won again, how many different ways do we have to demonstrate this this year? Now, that was a lot of reading, and I know I had to go through that quickly. I should have broken this down, probably into separate parts. We can go back and redo more if I need to clarify anything. But I just want you to see that. AI was like, hmm, there's problems here. But then AI acknowledge my perspective was great, but it's just you know, hey, you just better just give up. You know, don't don't bother going to Christian You're not going to be accepted in the Christian world, so you just as well find another place to go. Which is kind of depressing because AI knows that my approach goes against most of what Christians say. That's crazy. All right, I'm going to stop there.

1:21:39 My stomach is starting to growl. I am starving, so I'm going to go try to find some food and hopefully that eighty one minutes will prove to be somewhat beneficial. I know that. I Ah, I'm kicking myself. See AI would have done this better than me. I went too long and I was reading those things way too fast, so I already know the criticisms. I already want to delete this because I know I could have done it better. But would I do it better the next time as a human being, I doubt. I don't know. Other things could impact how I do. It next time. This I had too much information here and I tried to cram it all together. I messed up. So all right, thanks for listening. That's a lot for you to consider.

1:22:24 But I want you to see. If you see AI as just a Google search, you miss the point. It's about this having a back and forth with it, reasoning, and if you really and if you have some philological knowledge, you can raise questions and create philological hypotheses and test them and challenge them and mold them and shape them and form them. All right, Thanks for listening. God bless