User:DoulosBen

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DoulosBen (born September 1985) is an American information technology professional, writer, and curator of the Worship through Song Project. Born in Pasadena, California, he is a former local church music leader and a Biblicist. He contributes to various publications regarding technology, marketing, and Christian theology. He currently resides in Central Oklahoma.

Born (1985-09-26) September 26, 1985 (age 40)
Pasadena, California, United States
EducationLos Angeles Pierce College
Azusa Pacific University
CompTIA (A+ Cert., 2016)
OccupationsInformation Technologist, Christian Biblicist, Writer
Notable workAt the End: A Summary of Eschatology and Biblical Literalism (2023 theological commentary)

Lyrical Discernment (2020 theological commentary)

Trashing the Truth (2018 theological commentary)

The Wrong ‘Right’ (2019 theological commentary)

Outlook in Review (2017-2019 podcast and news service)
Quick facts DoulosBen, Born ...
DoulosBen
DoulosBen Insignia
Born (1985-09-26) September 26, 1985 (age 40)
Pasadena, California, United States
EducationLos Angeles Pierce College
Azusa Pacific University
CompTIA (A+ Cert., 2016)
OccupationsInformation Technologist, Christian Biblicist, Writer
Notable workAt the End: A Summary of Eschatology and Biblical Literalism (2023 theological commentary)

Lyrical Discernment (2020 theological commentary)

Trashing the Truth (2018 theological commentary)

The Wrong ‘Right’ (2019 theological commentary)

Outlook in Review (2017-2019 podcast and news service)
MovementModern Hymn Movement
Spouse(s)(married 2012–present) Sun Valley, California, United States (b. 1986 Coubron, Seine-Saint-Denis, France)
Childrenb. Apr. 2019 - Woodland Hills, California

b. June 2021 - Fresno, California

b. November 2023 - Fresno, California

b. March 2026 - Oklahoma City, Oklahoma (expected)
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Former insignia used from c. mid 2017 until January 2026.

Background and Early Life

Born in 1985, DoulosBen lived as a young child in Pasadena, a city in the NE part of Los Angeles, but in 1991, the family left the Southern California area after unmasking Biblical heresy taught by the Worldwide Church of God (now Grace Communion International). Moving to east-central New Jersey in 1991 and then south-eastern Oklahoma in 1995, the family lived 1 and 2 years, subsequently, in the towns of Spiro & Poteau and then the rural community of Gilmore. There, DoulosBen raised Nubian and Saanen goats, Rhode Island Red, Buff Orpington, Plymouth Rock, and Leghorn chickens, and farmed 5 acres of land, orchard, and crops for 6 years from 1998 - 2004. In 2004, DoulosBen and his family moved to the Pacific Northwest region of the United States where he worked at several jobs in NW Washington state and, later, began attending church on his own at Christ the King Church and then Northwest Baptist Church in Bellingham. Moving alone to Des Moines, Iowa in 2006, he began attending Grandview Park Baptist Church (now Anchor Baptist Church) where his Christian faith began to grow deeper. Moving to Los Angeles in 2009, he joined Grace Community Church where his Christian faith materialized into a Complementarian, Biblicist theology with a worldview that was formed from the Bible (exegesis) as opposed to a Bible view that was formed from cultural standards and pressures (eisegesis). Following his 2012 marriage to a French citizen raised in Paris, DoulosBen and his wife joined Christ Bible Church in 2014, an environment where his knowledge and interpretation of Scripture grew exponentially. As his relationship with Christ deepened, it sparked a greater conviction for the 'evangelisation of the lost' . This subsequently led, c. 2018, to a notable focus on what he terms lyrical discernment. In 2019, after the birth of their first child, they moved to Fresno, California and lived there for 5 years before then moving to central Oklahoma in mid-2025.

Theological Positions

DoulosBen is a self-described Christian Biblicist and holds strongly to the high views of Scripture known as Biblical inerrancy and Sufficiency of Scripture. He describes these as fundamental tenants of the Christian faith. Adhering to the Biblically grounded 'Doctrines of Grace', cessastionism, young-earth creationism, and the Lordship of Christ in the believer's life, DoulosBen has also written several topics against the prosperity gospel and strongly advocates against Progressive Christianity, Dominionism, Charismaticism, as well as both Christian Reconstructionism and true Christian Nationalism.

Stance on Syncretism, Christian Nationalism, & Associated Movements

DoulosBen maintains an adamant stance against any syncretism that amalgamates Christianity with any extra-Biblical school of thought, culture, politics, or religion. This includes Christian nationalism and the Christian Reconstructionist movement. In particular, he condemns the advocation of political sentiments and agendas from the pulpit and agrees with John MacArthur when he says that it, 'flatly contradicts what Jesus Himself said in Matthew 20:25–26 (“the princes of the Gentiles exercise dominion….But it shall not be so among you.”) It also conflicts with the pattern of ministry in the New Testament church.'[1]

Stance on the Doctrine of Lordship Salvation

DoulosBen is a resolute proponent of Lordship Salvation, a doctrinal position that stands in stark contrast to the contemporary movement of 'easy-believism'. For DoulosBen, the Gospel is not merely a 'mental nod' or a 'ticking of a box'[2] to escape judgment; it is a call to total surrender to the person of Jesus Christ as both Savior and Lord. He contends that the common fear, that Lordship Salvation adds human works to God’s grace, is a fundamental misunderstanding of the Biblical 'order of operations'. Adhering to the principle that salvation is by grace alone through faith alone, DoulosBen stresses that Lordship is not a legalistic requirement added to the Gospel, but rather the only natural and necessary path of anyone who is redeemed. He argues that true saving faith is never stagnant; it is a living, breathing reality that inevitably bows the knee to Christ’s authority as Lord over their life. This perspective is rooted in the conviction that the same grace that justifies a sinner also sanctifies them, bringing the believer out from under the bondage of sin and under a new administration, by the Holy Spirit.

Central to his belief and teaching on this subject is a clear distinction between the cause of salvation and the evidence of salvation. He has long articulated that obedience is a result (vs. a works-based salvation upon which obedience depends): the inevitable fruit of a heart transformed by the Gospel, not the root of the transformation itself.

Repentance and the Gospel Commission

DoulosBen strongly opposes 'easy-believism' and any presentation of the Gospel that does not demand a change in behavior. He corrects the notion that Jesus and the Apostles did not tell people to 'stop' doing anything, pointing to the Scriptural mandate of repentance (metanoia). He argues that the Gospel is a call to 'repent and believe', which necessitates a turning away from sin and a turning toward the Lordship of Christ. For DoulosBen, the Christian’s role is to faithfully represent the Kingdom of God as 'ambassadors of light', refusing to compromise the truth for a 'morsel of bread' or worldly favor.

Biblical Evidence of a Transformed Life

DoulosBen finds the Scriptural mandate for this view in the totality of the New Testament witness. He points to Romans 10:9–10, noting that the confession of Jesus as Lord is inseparable from the belief in His resurrection. Furthermore, he emphasizes the warnings of Matthew 7:21, asserting that a profession of faith devoid of a desire for holiness or submission to Christ’s commands is a 'hollow religion' that contradicts the nature of the 'new creation' described in 2 Corinthians 5:17.

In his view, Lordship Salvation does not impose a burden of 'extra works' to earn favor; rather, it invites the believer into the 'liberty of submission'. To DoulosBen, if Jesus is not Lord of all, He is not Lord at all. He echoes the Pauline exhortation to 'examine yourselves' (2 Corinthians 13:5), maintaining that a heart unshackled from sin by being truly redeemed by God will naturally produce the 'fruit of the Spirit' which will serve as an evidence of a genuine, sovereignly-wrought transformation.

Acknowledgment vs. Appointment

A crucial distinction in DoulosBen’s theology is that the believer does not 'make' Jesus Lord as if the believer has the power to change Jesus' status or title. He firmly aligns with the late Voddie Baucham’s critique of the phrase, recognizing that if a human could 'make' Christ Lord, it would imply the human holds the superior authority to confer that title. As Baucham observes:

'I didn’t make Jesus my Lord. If you make Him your Lord then that means you’re lord, because you told your Lord what to do.'[3]

DoulosBen stresses that Jesus Christ is Lord by virtue of His nature, His resurrection, and His divine office, regardless of whether a person acknowledges Him or not. Salvation is not the act of appointing Christ to a new position in your life; it is the humble acknowledgment or submission to the objective reality that He is already the Sovereign King. He states that Lordship Salvation is simply the recognition that when one is truly saved, their transformed hearts will stop active rebellion against that reality and begin to live in light of Jesus' existing authority over their will.

Analysis of 2 Peter 2:1 and δεσπότης

A firm believer in Biblical exegesis, DoulosBen points to the sobering warnings of the Apostle Peter regarding internal threats to the Church, namely the rejection of Christ’s authority. Such a rejection, DoulosBen believes, is not a minor theological preference, but is a matter of Biblical heresy. As 2 Peter 2:1 declares:

'But false prophets also arose among the people, just as there will also be false teachers among you, who will secretly introduce destructive heresies, even denying the Master who bought them, bringing swift destruction upon themselves.'

This phrase in 2 Peter 2:1 exposes the depth of the crime and guilt of the false teachers. The Greek word for 'Master' or 'Lord' used here is δεσπότης (despotēs) which is translated as one who possesses supreme, absolute authority, whether in a human or divine context.

For DoulosBen, although Scripture is filled with proofs for Lordship Salvation, this passage strikes at the heart of the 'Easy-Believism' error. He states that to claim Jesus as Savior while 'denying the Master' (the Despotēs or Sovereign Lord) is the very foundation of all heresies: a refusal to 'submit' to the rule of Christ. By separating Christ's work of atonement from His right to rule, false teachers peddle a gospel that does not save and a cheap grace that does not transform. A faith that refuses to submit to the "Master who bought them" is no faith at all; rather, it is a denial of the Lordship that characterises every true citizen of the Kingdom of God.

Stance on Biblical Eschatology, Israel, Dispensationalism, and Replacement Theology

DoulosBen's Biblical studies have placed him firmly as a 'Futuristic Premillennialist'. Some clarifications go along with this viewpoint. Notably, a clarification would be the common association with premillennial theology and Dispensationalism. Although DoulosBen, like many others with common views, agrees with several key points made in the Dispensational view, he adamantly disagrees with other core Dispensational claims such as the 7 dispensations, 2 kingdoms, more than one New Covenant, more than one way of salvation, discontinuity between the Biblical Old & New Testaments, and so on. These are considered, by DoulosBen, to be wrong and gross misunderstandings of Scripture. Therefore, DoulosBen would not, generally, term himself as a Dispensationalist in order to avoid confusion or misattribution of the many inaccurate views that label espouses.

DoulosBen believes that Scripture teaches of a rapture of all believers which could take place at any time (as there is nothing prophetic in Scripture left to take place before this occurs). After which, the Great Tribulation will take place and then Jesus Christ will return to the earth in His second coming. Then, Satan will be bound for 1,000 years during the millennial kingdom and, at the end, Satan will be released and will lead a rebellion which will be completely crushed by God and the new heaven and the new earth will be set up. At this point, the elect (true Christians who are saved by Christ) will live in eternity with God while all who are not truly saved by Christ will forever be relegated to total & terrifying true separation from God and thus being subjected to the removal of all the restraints of evil giving forth to the most despicable and unimaginable torment and agony on every being placed there by the sovereign God. This is commonly referred to as hell throughout Scripture & culture.

DoulosBen formerly subscribed to the view of Replacement Theology (or Supercessionism) which can be traced back to Augustine in North Africa. It teaches, essentially, that Israel's repeated disobedience and apostasy caused God to replace ancient Israel as God's true Israel and that Christians (including Gentiles) have replaced the biological bloodline of ancient Israelites as the new people of God. Supercessionism, when carried out to its logical conclusions (contextually), portrays God as having broken His Biblical promises & covenants with the Jewish people and, instead, has turned to the Christian church to fulfil and keep all those promises originally destined for the Jewish people. However, after deep research into Scripture and removing preconceived notions found outside Scripture, it became clear that this doctrine is in error and the overwhelming evidence of God's unbroken promise to the people of Israel became clear. Passages throughout Scripture including Zechariah 12 - 14, Ezekiel 36 - 39, Romans 9 - 11, and others removed all possibility that God was finished with Israel or that He broke His covenant with them due to their apostasy (failure to recognise Jesus Christ's first coming). Jeremiah 31:37 speaks directly as if to counter Supercessionism in this rhetorical passage:

Thus says Yahweh,

“If the heavens above can be measured

And the foundations of the earth searched out below,

Then I will also reject all the seed of Israel

For all that they have done,” declares Yahweh. (Jer. 31:37 LSB)[4]

DoulosBen understood the context of that passage and the rhetorical sentiments of the first portion of verse 37. He concluded, therefore, that God will not reject all the seed of Israel. He also saw that the Old Testament, previously thought as only something with which to interpret the New Testament by is, in fact, far more significant than that. The promises in the Old Testament inform the significance of the New Testament and many other indispensable aspects. The Scripture that started DoulosBen on the search to question preconceived notions of Replacement Theology was Romans 11[5]. Has God rejected His people? May it never be!' (v1) And again in v 11, 'did [the Jews] stumble so as to fall? May it never be! But by their transgression salvation has come to the Gentiles, to make them jealous.' Reading further through Romans 11, DoulosBen saw clear descriptions of what had begun at Christ's 1st coming and continues on to the present, namely that, a partial hardening has happened to Israel until the fullness of the Gentiles has come in; and so all Israel will be saved' (v 25, 26). He understood that to believe other core doctrines of grace, the fundamental understanding that God has predestined all things from the beginning of time until the end and nothing happens beyond the absolute control and pre-planning of God. Therefore, to take a position of Supercessionism would necessitate that the writers and readers of the Old Testament would have, in their day, been consuming prophecies, promises, and alliterations that were known, by God, to be untrue (due to His omniscience). Pastor & theologian John MacArthur says it this way,

'This, then, means that the Old Testament can’t be interpreted on its own; that people who are writing it and reading it can’t have any idea what it is that they’re writing and reading. If Old Testament promises were actually for the church, and not for ethnic Jews, ethnic Israel, then those Old Testament promises are meaningless; they are utterly unintelligible, and they are irrelevant to the Old Testament reader. But this is essentially what you’re left with if you take an amillennial view; the New Testament is the starting point for understanding the Old Testament, and what you’ve just done is damage any meaningful interpretation of the Old Testament on its own. And this is basically what leads to what we call spiritualizing the Scripture; spiritualizing the Scripture - that is, taking texts out of their literal sense, spiritualizing them into some other than literal sense.' [6]

Although there are differences between Replacement Theology & Amillennialism and not all who hold to one hold to the other, the groundwork of Amillennialism and Replacement Theology are fundamentally linked. Conversely, the doctrine of predestination and the Doctrines of Grace are fundamentally linked with Premillennialism although, again, some who hold to one seem not to hold to the other.

As a firm advocate of Biblical literalism, after studying Scripture, DoulosBen concluded that Supercessionist theology would make God out as a deceiver since it would necessitate that the writers and readers of the Old Testament would have, in their day, been consuming prophecies, covenants, promises, and alliterations that were known, by God, to be destined for breaking and therefore untrue (due to His omniscience). All these things and countless other Scripture passages monumentally altered DoulosBen's understanding of Israel's place in history and, more specifically, the Jewish people in the future of the world and the end times.

Complementarianism

DoulosBen subscribes to the Biblically described view of marriage roles known as complementarianism. This view essentially states that God has created men and women equal in their essential dignity and human person-hood, but with different and complementary functions. DoulosBen has particularly written against the anti-Biblical Christian feminist movement and the similar egalitarian movement which essentially deny the inerrancy of the Bible by redefining terms and meanings to support contemporary cultural pressures, agendas, & movements.

Distinction Within the Term: Evangelicalism

In recent years, since the publicizing of an inaccurate definition by American media for the term Evangelicalism, DoulosBen has distanced himself from the commonly misunderstood term although in most term definitions, he adheres to the fundamental meaning and actual principles of Christian evangelicalism, such as the 'belief that the essence of the gospel consists of the doctrine of salvation by grace through faith in Jesus Christ's atonement.' Splitting with politically charged, media defined Evangelicalism, DoulosBen affirms with fundamentally Biblical evangelicalism and echoes the words of Albert Mohler, president of the Southern Baptist Theological Seminary, in clarifying that confessional Evangelicalism refers to 'that movement of Christian believers who seek a constant convictional continuity with the theological formulas of the Protestant Reformation'. DoulosBen, like others before him such as R.C Sproul, has referenced Imputationalism as a replacement for the, now lexically changed, term, Evangelicalism.

Distinction Within the Term: Reformed

DoulosBen’s theology, if categorized, aligns closely with the soteriological framework of the Reformed Baptist tradition. However, a vital distinction must be made: DoulosBen is soteriologically reformed but is not denominationally Reformed.

While he holds an adamant stance on the Biblical truth of the New Covenant (covenant of grace), he disagrees with the traditional "One Covenant" framework of Covenant Theology typically held by those who are denominationally Reformed. As evidenced, the term 'Reformed' can be construed in various theological ways. GotQuestions.org clarifies the broadness of the term:

Broadly speaking, Reformed theology includes any system of belief that traces its roots back to the Protestant Reformation of the 16th Century.[7]

Soteriological vs. Denominational Alignment

In this broad sense, DoulosBen refers to his theology as Reformed. However, when going deeper, he describes his views as aligning with what is termed soteriological reformed theology. This means the Reformed doctrinal viewpoints on salvation, specifically the sovereignty of God in grace, align with his understanding of Scripture.

Conversely, he rejects the denominationally Reformed position, which often includes views on the church (ecclesiology), infant baptism (paedobaptism), and church government that he finds inconsistent with the New Testament.

It is to avoid this confusion that DoulosBen makes a careful distinction between the soteriologically reformed view of Scripture and certain denominationally Reformed sects and denominations (such as the Protestant Reformed, RCA, Dutch Reformed, or CRC). These entities often elevate the Westminster Confession of Faith or the Three Forms of Unity to a level of authority that DoulosBen considers unwise from the standpoint of a high view of Scripture. Furthermore, he observes that many denominationally Reformed circles have diverged into either extreme legalism or, conversely, progressive errors such as the ordination of women, acceptance of abortion, homosexuality, and the allowance of other extra-Biblical social ideologies.

Confessionalism and Sola Scriptura

DoulosBen is adamantly opposed to the view that Scripture must be interpreted through external 'keys' or addendums such as confessions or creeds.

He distances his views from the denominationally Reformed adherents who treat the Westminster Confession, or even the 1689 London Baptist Confession, as a secondary standard of infallible weight. While he believes that certain confessions may be useful for providing succinct terminology to describe tenets of faith, he disagrees with any view that ascribes either canon status or general infallibility to any document outside of the Bible. This distinction is central to DoulosBen’s strict adherence to Sola Scriptura which states that the sufficiency of Scripture is the supreme authority in all spiritual matters for a Biblical Christian believer. This also mandates a total rejection of any other extra-Biblical viewpoint, doctrine, theory, or work to hold the status of infallible. This includes, but is not limited to, the following of the teachings by any man, denomination, doctrine, viewpoint, world view, or interpretation without being able to wholly back up the same views with Scriptural proofs. While any of these categories may contain or promote accurate statements, truths, or insights into Godly living, DoulosBen unequivocally states that the Bible is to be the sole authority in all things and he believes that all views and beliefs must be solidly backed up by Scriptural principles before being adopted.

Table: Comparison of the Two Uses of 'Reformed' at a Glance

Feature Soteriologically Reformed (DoulosBen) Denominationally Reformed
View of Salvation Divine Sovereignty / Doctrines of Grace Divine Sovereignty / Doctrines of Grace
Covenant View Priority of the New Covenant Traditional Covenant Theology (One Covenant)
Authority Strict Sola Scriptura High Confessionalism (Creeds/Confessions)
Ecclesiology Believer's Baptism / Often Reformed Baptist Often Paedobaptist / Denominational Hierarchy

Stance on Freedom of Religion & Political Movements

DoulosBen believes that the advoacy for other religions is unsupported by Biblical teachings for the Christian life, as Scripture conveys Christ's intolerance toward other religions and false teachings. He maintains that when, notably, a believer or a church engages in defending or promoting freedom of religion, this is an advocacy of falsehood which a diametrically opposed to Christianity's exlusive nature. He distinguishes, however, between the roles of the state and the church; while the church and the individual have no responsibility to enable or promote the religious freedoms of others, he recognizes that the state has been given authority by God to carry a unique civil responsibility to protect the rights of all citisens. The late John MacArthur’s stance on the spiritual implications for the believer were laid out when he stated, 'To say I support religious freedom is to say I support idolatry, it’s to say I support lies, I support hell, I support the kingdom of darkness. You can’t say that. No Christian with half a brain would say, "We support religious freedom." We support the truth!'[8] DoulosBen agrees that a Christian cannot spiritually support the "kingdom of darkness," and, as far as actively lobbying against the civil expansion or furtherance of false religions in the public square, he has adopted a stance of civil quietude toward the state’s secular administration of such matters, choosing instead to lead a quiet and peaceable life in all godliness as instructed in 1 Timothy 2:2 while privately praying against the spread of idolatry as a Christian believer.

Philosophy of Civil Government and Political Involvement

DoulosBen maintains a nuanced and cautious perspective regarding the intersection of the Christian faith and the political sphere. While he affirms that the civil magistrate is a 'servant of God' instituted to punish evil and reward good (Romans 13:4), he expresses a significant pause regarding Christians becoming deeply enmeshed in political roles. He contends that because a servant of the state must enact laws that benefit society as a whole, not just Christians, an inevitable crisis of conscience arises for the believer. DoulosBen states that a successful political career often necessitates a compromise of faith that is inherently a 'conflict of interest', as the politician must navigate the tension between their allegiance to Christ and their civil duty to protect the religious expressions of those on a path to destruction. He argues that the primary calling of the Christian is to be 'Christ-focused', functioning as the 'conscience of the nation' through the preaching of the Gospel rather than secular activism. DoulosBen explicitly rejects the concept of a modern earthly theocracy, noting that God has not implemented a system of direct divine rule in the current age. However, he simultaneously opposes the modern ‘separation of church and state’ when the term is utilized to sideline God’s law from society. For DoulosBen, the government is not a neutral entity but one that should adhere to the objective moral standards found in Biblical law.

Viewpoint on the Construct: ‘Freedom of Religion’

Consistent with his high view of truth, DoulosBen asserts that 'freedom of religion' is a social and cultural construct rather than a Biblical one. He maintains that since Jesus Christ is the exclusive way to salvation (John 14:6), the defense of a general 'religious liberty', which protects the advancement of false religions, is a form of 'unlove'. DoulosBen states that it is not a Christian believer's place to actively lobby against the physical advancement of false religions in the public sphere, such as the construction of a new mosque. Instead, he believes the Christian should leave it to the state to decide according to civil law while personally praying against the development as a believer.

Such an approach seeks to avoid a situation where Christian freedoms are curtailed when cultural winds change, allowing the believer to lead a 'quiet and peaceable life' (1 Timothy 2:2) while focusing on spiritual warfare rather than political suppression. Consequently, DoulosBen resolutely opposes the increasingly common view among believers that one must actively champion others' 'rights' to engage in sin or propagate idolatry as a strategic safeguard for their own religious liberty. He rejects this pragmatic bartering of truth as a betrayal of the Gospel’s exclusivity, contending that the believer’s duty is not to secure their own temporal comfort through the endorsement of false systems, but to follow Christ and uphold His commands 'whatever the cost', prioritizing unwavering faithfulness to God over the calculated fear of political blowback.

Scripture Availability in the Public Sphere

DoulosBen’s commitment to the life-changing power of the Word of God informs his support for the availability of the Christian Scripture in public settings, such as classrooms. He distinguishes the presence of a Bible in a public setting as 'easy access' rather than 'forced adherence'. While he advocates for the Bible’s presence based on its status as the complete truth, he refers to his stance on civil quietude as he maintains he would not personally fight for or promote the inclusion of other religious texts, such as the Quran, as they lack the truth necessary for saving faith. He views the push by progressive Christianity and secular culture for 'equal value' among religious books as a manifestation of spiritual warfare and a rejection of the exclusivity of Christ.

Ethics of Engagement: Voting, Leadership, and ‘Carte Blanche’

In the realm of civic duty, DoulosBen warns against the ‘atrocious Christian behavior’ that occurs when believers grant ‘carte blanche’ to political leaders, parties, or movements. He believes that granting unconditional loyalty to a man or an agenda is how religious and political cults are formed. DoulosBen insists that the Bible must be used to ‘stave off the lies’ that are often packaged alongside political truths.

Regarding the 2024 election and the support of Donald Trump by many Christian voters, DoulosBen makes a sharp distinction between making a pragmatic choice between two candidates (as some voters did) and ‘effectually worshipping an anti-Christ idol’ (as other voters did). He adamantly opposes the viewpoint that that a vote constitutes a total endorsement of a candidate’s character. Instead, he views it as a choice of policy and platform. He argues that many Christians chose Trump not out of ‘blindness’ to his flaws, but because of insurmountable disagreements with the opposing platform (Harris), particularly concerning ‘genocide in the womb’ (abortion) and other anti-Christian policies. He has likened it to a choice between King Nebuchadnezzar and Jezebel, the wife of King Ahab in the Bible.

The Definition of Biblical Love and Social Justice

A signee of The Statement on Social Justice and the Gospel, DoulosBen defines true Biblical love not as the affirmation of an individual's desires or ‘rights’ to sin, but as the desire for their salvation and adherence to God’s truth. He contends that to help someone further a ‘false religion that sends them to hell’ is the height of unloving behavior.

He applies this standard of love and justice consistently across the political spectrum, condemning ‘anti-Christian acts’ regardless of which party commits them. This includes:

  • The ‘pro-death culture’ of abortion.
  • The exploitation of the destitute ill for profit.
  • The persecution of any group, whether Christian or Muslim.
    • DoulosBen provides a disclaimer to this viewpoint as many have claimed that this is at odds with his advocacy for one religion (Biblical Christianity) over another. However, DoulosBen distinguishes between the promotion of a specific faith and the persecution of others, believing that advocating for things such as Bibles placed in a school classroom does not necessitate the active suppression or mistreatment of other religions. He maintains that prioritizing what he views as truth in a classroom setting is not equivalent to endorsing the active harassment or judicial punishment of those who follow different religious paths.
  • State hypocrisy, such as the forcing of churches to close during COVID-19 while promoting, allowing, or endorsing secular movements such as the Black Lives Matter protests.

Music & Film

DoulosBen has written on and promoted several of his favourite films such as A Waltz Through the Hills, The Rogue Stallion, American Gospel, Not Without My Daughter, and The Essential Church.

With a keen interest in music and a connoisseur of such that might be considered rare or uncommon, DoulosBen primarily listens to 3 genres: Christian Music (see 'Distinction in Christian Worship Music' below), Beautiful Music, & Film Scores (Soundtracks) by artists, songwriters, and composers such as Sebastian Demrey, Sovereign Grace Music, Enfield, Keith & Kristyn Getty, Matt Boswell, Ronnie Aldrich, The Living Strings, Nathan Drake (Reawaken Hymns), Paul Pritchard, Hymns of Grace (Hymnology), Johnny Pearson, Pasteur&Compagnie, Chorale Psalmodie, Stuart Townend, Matt Papa, & Carl Davis.

Music for Christian Worship

Although Scripture-grounded musical artists and hymnwriters, such as Getty Music, have long been in DoulosBen’s library, they had previously been bookended by shallow and often un-Biblical Christian music. While at Christ Bible Church in northern Los Angeles, he began forming an online church tool to further the modern hymn movement and increase awareness of the doctrinally deficient and destructive CCM industry. His work culminated in the Worship through Song Project, which seeks to resource the church with Biblically sound lyrics and guidance. DoulosBen has since written extensively on the theology of worship, the role of music in the church, and the discernment required in song selection.

Distinction in Christian Worship Music

DoulosBen has worked to differentiate between what is known as mainline Contemporary Christian Music (CCM) and a diametrical sub-genre of the Christian worship format. This sub-genre is differentiated primarily by a distinctly theological lyric focus which blends hymns, worship music, and Biblically based songs with often contemporary rhythms and instrumentation.

The Modern Hymn Movement

The sub-genre, termed as the modern hymn movement, has emerged primarily in soteriologically reformed circles of certain Presbyterian and Baptist groups, as well as more conservative non-denominational branches of Protestant Christianity. The format consists primarily of (but is not limited to) traditional and modern hymns, roots worship, and anthem worship.

Key artists and groups identified by DoulosBen within this movement include:

The modern hymn worship format focuses on distinct teaching and Scripture-saturated lyrics which often contain theology antithetical to sentiments heard in the mainline Christian genre. This format is gaining traction in many churches and is increasingly heard across streaming platforms.

Distinction Within Movements and Genres

DoulosBen has voiced a disparity between Biblical worship and some of what has been confused with Christian worship through song. He argues that the primary difficulty in distinguishing what is "sound and solid" is the blurring of discernment lines, often caused by collaborations between doctrinally solid artists and "misguided" artists who have lost sight of Biblically grounded worship.

For instance, DoulosBen has noted that groups such as Porter's Gate and Common Hymnal, often grouped with sound hymn-writers on platforms like Spotify, in fact promote progressive theologies that do not align with Biblical Christianity.

Lyrical Discernment and The 'Berean' Approach

DoulosBen's advocacy for 'Lyrical Discernment' stems from a personal realization regarding the theological deficiency of popular CCM. He cites a turning point while listening to the song "Holy Spirit" by Francesca Battistelli. He realized the lyrics, which invite the Holy Spirit to 'fill the atmosphere' and 'you are welcome here,' fundamentally contradicted the Biblical attribute of God's omnipresence and the indwelling of the Spirit in the believer. He argues that the Spirit is not a gas or mist to be invited, but the Sovereign God who already abides fully in the redeemed.

This experience led DoulosBen to adopt a 'Berean' approach (Acts 17:11) to music, vetting lyrics strictly against Scripture. He criticizes popular lyrics such as:

  • 'We are the hope on earth' (Rend Collective) – criticized for displacing Christ as the only hope.
  • 'You didn't want heaven without us' (Hillsong) – criticized for implying God was lonely or incomplete without humanity, contradicting God's self-sufficiency (aseity).
Family Worship

Another aspect of being a Berean, DoulosBen states, is addressing the developmental and theological implications of children's worship. He cautions against having unredeemed children sing songs of personal salvation (e.g., 'All I Have is Christ' or 'Made Alive'), which may create a false sense of assurance in a child who has not yet genuinely repented.

  • Recommendation:' He suggests focusing on songs that emphasize God's character and attributes (e.g., 'His Mercy is More', 'Only a Holy God) rather than personal declarations of a status the child may not possess.
  • 'Jesus Loves Me':' He affirms the singing of 'Jesus Loves Me for all children, arguing that God's benevolence (willing the good of another) extends to all, even if His redemptive love is specific to the elect.

Cautions on Specific Artists and CCLI

DoulosBen advises caution regarding specific artists and movements due to theological errors or associations with heretical practices. He emphasizes that churches support these ministries financially through CCLI license fees whenever their songs are used.

Music Leadership in the Christian Church

The Gravity of Song Selection

DoulosBen asserts that song selection is the most important part of a worship leader's role. He utilizes a framework known as the '5 C's of Song Selection' to guide this process:

  1. Content: Is the theology doctrinally sound and clear? (Avoids ambiguity).
  2. Context: Is the song accessible to the congregation?
  3. Creativity: Does the style play to the strengths of the musicians?
  4. Collateral: Are resources (charts, recordings) available?
  5. Correlation: What are the fiduciary and publishing attachments? (Does using this song financially support a heretical ministry?).

Leadership and Team Dynamics

In his writings on A Healthy Worship Team and Leadership Roles, DoulosBen outlines the responsibilities of music ministry:

  • Worship Leader: Acts as a shepherd, researching theology and tying songs to the sermon. They must prioritize the edification of the saints over performance.
  • Team Health: A healthy team avoids personal agendas ("too many cooks spoil the broth") and focuses on preparation. DoulosBen cites practical shepherding advice such as preparing sheet music in advance, planning rehearsals effectively, and pursuing fellowship outside of music.
  • Burnout: He advises against scheduling team members every week, suggesting a rotation that allows members to worship with their families in the congregation.

Checks and Balances

DoulosBen advocates a four-step process for vetting music:

  1. Scriptural Truth: Does the song speak Biblical truth without misleading phrasing?
  2. Doctrinal Accuracy: Does it align with foundational Christian doctrines (Trinity, Atonement, Inerrancy)?
  3. Edification Value: Does it bring the singer into a reverent posture, or is it vague and repetitive?
  4. Artist Integrity: Is the artist associated with heretical groups or ecumenical movements that diminish Scripture?

Wikipedia Usage Concerns

Although a casual Wikipedia contributor and editor, DoulosBen has been somewhat vocal on the dangers of crowd-sourced data and engines such as Wikipedia, particularly when that data is treated as reliable or trustworthy. This concern primarily results from an imbalance of contributor viewpoints on crowd-sourced projects. These contributors tend to be of certain persuasions on key topics (for instance, the topic of benefits vs. the dangers of crowd-sourcing) and the medium will invariably fall wanting in certain viewpoints, worldviews, and rounded perspectives thus giving way to bias and unreliability.[9]

Personal life

DoulosBen resides in Oklahoma with his wife and four children. During his early life in central Iowa, he was an active storm spotter and operated a roadside assistance service. He has worked in the security industry, manufacturing, and information technology.

Career and Commentary

DoulosBen operates a news service and has produced digital content focused on home repair, live severe weather coverage, and marketing strategy. His writing and research frequently cover the grocery store industry and retail branding, with a particular focus on the 2016 bankruptcy of Haggen and the North American expansions of Lidl, Aldi, and Dunkin' Donuts.

His work also extends to niche areas of corporate identity and media, including:

DoulosBen has stated that since 2019, much of his niche interests and projects have completed or been diminished due to increased focus on 'things of eternal value, the Great Commission, and Biblical precedence'.

Key influences and milestones

More information Date, Event ...
Date Event Location Primary Interest
1994 Family purchase of 1993 Toyota Tercel Lakewood, New Jersey Automotive design
April 21, 1996 April 1996 tornado outbreak sequence Fort Smith, Arkansas Meteorology
September 11, 2001 September 11 attacks New York City News media
2007 Purchase of radio transmitter West Des Moines, Iowa Broadcast technology
December 19, 2014 Haggen expansion announcement[11] Bellingham, Washington Branding and Marketing
~2018 The Modern Hymn Movement[12] Panorama City, California Lyrical discernment
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Residencies

References

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