Origen | Dr. Mike Spaulding

In this Kingdom War Room roundtable, Dr. Michael Lake is joined by Dr. Mike Spaulding, Dr. Corby Shuey, and Dr. Justin Elwell for a sober, Scripture-centered discussion on replacement theology (supersessionism)—its historical roots, its modern resurgence, and why it fuels dangerous anti-Israel rhetoric in our day.

We address:

• how supersessionism was codified historically and how it continues to shape today’s conversations

• why God’s covenants (especially the Abrahamic) are foundational to understanding the entire Bible

• the warning of Romans 11 and the inconsistency of claiming “Israel is replaced” while still appealing to Israel in end-times frameworks

• why “unhitching” from the Old Testament throws away the very definitions that make the New Testament intelligible

• the difference between critiquing a government’s policies and condemning an entire people

• why the remnant must return to the Word of God—with God’s definitions—if we’re going to stand faithfully in the days ahead

📌 Featured resource: Dr. Mike Spaulding’s new book addressing replacement theology and the biblical case for God’s covenant faithfulness.

This is Part 2 of the series.

To summarize what the early church fathers and even Augustine himself taught until 412 A.D., Dr. Ken Wilson states:

The early Augustine’s traditional theology (My note – what orthodox Christianity taught at the time) pervasively asserts that humans can respond to God without divine assistance. “But miserable friends could be masters of this world if they were willing to be sons of God, for God has given them the power to become His sons” (On True Religion, 65). Contrary to the Manichaean misinterpretation of Ephesians 2:3 (“were by nature children of wrath” meaning at birth), Augustine denounced alienation from God by nature, “Remember what the apostle said, ‘In our lifestyle (behavior) we are alienated from God,’” and, “Augustine said: ‘I say it is not sin, if it be not sinned by one’s own will; hence also there is [a] reward, because of our own will we do right’” (Against Fortunatus the Manichaean, 21). Augustine clarifies that his free will statements concern current persons, not merely Adam’s original nature.[1]

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