Lastly-- shall I list the examples of OT Jewish individuals who are clearly shown as being reprobate-- and your theory presupposes that just because a foreskin was sliced off, they are automatic members of God kingdom.
Of course they are members of the kingdom. Where do you get the idea that kingdom membership precludes the ability to either sin or even fall away (apostacize) form that kingdom?
[color:"0000FF"]Genesis 17:11-14 And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant. And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant.[/color]
Notice that it says that the one who is uncircumcized is "cut off" from among my people. In fact, nothing in th verses above mention at all the idea that in order to enter the kingdom, one must exercise faith.
When one makes a covenant, the lesser always makes covenant with the greater. In this case, the sinner with God, and enters into a covenantal relationship with God. How is it that you would state that one could be circumcized, enter into relationship with God, and not be part of the kingdom?
Furthermore, St. Paul addresses the issue of salvation and eternal life in Romans 2: 5 - 10 where he states that [color:"FF0000"]eveny man will be judged according to his deeds....those who have done good unto eternal life and those who have done evil unto eternal torment.[/color]
Entering the covenantal family which is the kingdom of God is one thing. But receiving eternal life is something altogether different. The problem you have as a Protestant is that you have mixed together two items of faith -- salvation and eternal life -- which are distinctly different and separate according to the covenantal family paradigm.
