Paul's Passing Thoughts

A Blog for TANC Ministries

Posted in Uncategorized by Paul M. Dohse Sr. on October 7, 2013
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The 2016 Conference on Gospel Discernment and Spiritual Tyranny

Posted in Uncategorized by Paul M. Dohse Sr. on October 4, 2013 is under construction. 

TTANC 2016

Why TANC 2016 Will Emphasize a Dark Theme

If there is anything that this culture doesn’t need, it is a further emphasis on the glorification of death. Of course, self-sacrifice is honorable; unless it comes from a worldview that despises life.

It is increasingly evident that the Neo-Calvinist movement is a significant catalyst for a culture of death. If mankind, as John Calvin said, is nothing but “worms crawling about on the earth,” there is no reason why the Protestant cannot join hands with the Nihilist. Christ warned us that the last age would be marked by cold-heartedness.

Moreover, the Neo-Calvinist movement has an increasing and significant influence among our youth. The triannual Neo-Calvinist Cross Conference targets and attracts Christian youth worldwide. If this movement is not exposed, what should we expect our future culture to look like? And if it cannot be stopped, what can we do to prepare God’s people for its onslaught?

Major themes for TANC 2016:

  • Protestantism’s Dark History
  • Escaping the Protestant Culture of Death
  • Escaping the Protestant False Gospel
  • Escaping the Protestant Culture of Spiritual Abuse
  • Escaping the Presuppositions of Protestant Orthodoxy
  • Examining the Contemporary Fruit of Protestantism
  • The Politics of Protestant Dominionism
  • The Gospel and Protestant Eschatology
  • Foe NOT Friend: Shining the Light of Truth on the Protestant Definition of “Death”

Following are videos for your consideration. While sounding pious, what do they say in regard to the value of life itself?

Initial comments below regard the TANC 2015 conference. 

Let’s Try This Another Way: Forgiveness Only Occurs Among Repentant Believers

Posted in Uncategorized by Paul M. Dohse Sr. on December 1, 2015

ForgivenessWe want to love the unforgiven as our enemies, not lead them to believe that we love them because they are forgiven. That’s not the gospel and is obviously antithetical to how God loves His enemies daily. Blank check forgiveness does not put the gospel on display.”

Wow, this whole thing with being obligated to forgive people regardless of their unrepentance is a serious sacred cow. I have written many articles on this subject, and continue to approach it at different angles; this post is one more.

First, we do no person a favor, including ourselves, by circumventing the need for repentance. Here is what we have, in essence, because people listen to others and not God: “I forgive you, but remember that God hasn’t forgiven you because you haven’t repented, but we are supposed to forgive the way we have been forgiven, because we repented, but in your case it is different because you sinned against me and not God.” How does that square with Matthew 25:31-46? In that judgment, passive neglect is the issue, how much more active abuse?

Default forgiveness is what subjects people to hopelessness, bondage, and misery, not the biblical prescription. We are to remain angry for offenses while leaving retribution to God. Being righteously angry will not “destroy us,” but will rather continue to hold the offender accountable in hope that reconciliation will occur in the future. Though the obviousness of it annoys me, I will point to the redeemed souls under the alter crying out to God to avenge their blood. Pray tell, is there a way to send them one of these putrid memes lest they destroy themselves via unforgiveness? Maybe an angel has a Facebook account and will send them one.

In fact, opportunities to love our enemies may lead them to repentance (Rom 2:4). When we love our enemies without granting unwarranted forgiveness, we are being like God. Furthermore, blank check forgiveness does not foster indictment of conscience that brings about repentance and subsequent change. On this wise, blank check forgiveness goes against God’s natural order of things. Forgiveness goes hand in glove with a clear conscience. Those who are forgiven should have a clear conscience, but if they haven’t repented, we don’t want them to have a clear conscience. People repent because their consciences indict them. If you hold someone accountable for unrepentant sin, yet do good to them, this is more likely to incite the conscience than blank check forgiveness. When we forgive someone, we declare them no longer guilty; again, this is the same way we are forgiven. We want to love the unforgiven as our enemies, not lead them to believe that we love them because they are forgiven. That’s not the gospel and is obviously antithetical to how God loves His enemies daily. Blank check forgiveness does not put the gospel on display.

All in all, forgiveness only has context among believers. That’s why when people refuse to repent, we are to treat them as unbelievers, break fellowship with them, and continue to hold them accountable. The burden is not on those who have been sinned against, but rather on those who have sinned against others. People only change because they are held accountable by God, others, their own consciences, and consequences. Forgiveness does not lead to repentance, undeserved love does. An offer of forgiveness can only be granted when repentance occurs. When we have opportunity to love our enemies, no opportunity exists to present the gospel if we have already forgiven them. They are God’s enemies and our enemies—that’s why “friendship with the world is enmity against God.” We therefore love our enemies and grant forgiveness when those who have sinned against us repent. If they don’t repent, we are to treat them as unbelievers. If they do repent, we have “gained a brother.”

On the other hand, those who will not forgive those who have repented show themselves to be unbelievers as well. When the Bible talks about forgiveness, repentance is always assumed if not stated outright. If you note the Lord’s Prayer, it is addressed to the “Father.” And this brings me to the main point: true biblical forgiveness is only in context of God’s family. No forgiveness takes place outside of it. When a person repents and is forgiven by God, that is their initiation into the family of God, and after that, the forgiveness/repentance paradigm is assumed, expected, and demanded by God. The offended who don’t forgive, and the offenders who will not repent are assumed to be illegitimate family members. Under the auspices of common decency in the world, we accept apologies, but God has little patience for family schisms. True believers reconcile because we are all members of God’s family.

And reconciliation with God and others MUST ALWAYS have two parts: repentance and forgiveness.


The Elephant in the Room: The Historical-Redemptive Gospel

Posted in Uncategorized by Pearl, PPT Moderator on November 30, 2015

ELEPHANTOriginally published September 3, 2013

How Should We Read Our Bibles?

There isn’t a bigger elephant in the Sunday school room or the sanctuary than the issue of Bible interpretation. The reason for this follows: the method of interpretation that comes natural to us is assumed.

What is that method? This gets into an area of study called hermeneutics (the theory of interpretation), and the two primary theories thereof are exegesis and eisegesis. These are big theological words that the average Protestant is not supposed to know. This is because the Protestant interpretation of the Scriptures is based on authority.

We will get to exegesis and eisegesis, but the crux of the issue is authority. The Reformers came from Romanism and clearly, their interpretive construct was based on authority; i.e., the average parishioner was not free to interpret the Bible and follow it according to one’s own conscience:

Rightfully and nobly did the Protestant Reformers claim religious liberty for themselves; but they resolutely refused to concede it to others. [1]

The very foundation of Protestant interpretation is based on authority; that is, the leaders dictate meaning. Therefore, traditionally, the need for Protestants in general to understand interpretive principles would be unnecessary, and as a result, Protestantism functions that way till this very day. In the early days of the Reformation, private interpretation was outlawed [2]; in our day, education regarding the tools needed to interpret the Bible are merely excluded.

This fact brings us to an interesting word, “orthodoxy.” Traditionally, this word is associated with “truth” as a synonym. This is not the case at all. Orthodoxy is the authority of truth based on counsels of any given sect. [3] The opinions of these counsels regarding the meaning of “truth” are known as “creeds” and “confessions.” These are “truths” (actually, opinions concerning the meaning of any given subject) repackaged for those who have limited understanding, and usually recited and learned through catechisms [4].

Authority Versus Individual Interpretation

Hence, Protestant interpretation is based on authority and not individual interpretation. The structure of this interpretive process is orthodoxy formed through counsels, distributed by creeds/confessions, and practiced through catechisms. In Europe and early Colonial America, it was a matter of civil law, in our day the process is tempered by the freedom to choose your own orthodoxy, but it is still orthodoxy. Once a typical American parishioner chooses who they want to believe, they will follow that leader as an authority. A like tendency caused the Apostle Paul to confront the believers at Corinth (1COR 3:1-9).

Of course, the authoritative method of interpretation is at the root of every cult. Traditionally, when people seek to find God, they begin by finding an authority that they are comfortable with. This is why many people prefer authoritative interpretation in a free society: it allows them to choose their own general truth while leaving the hard task of thinking to others. The Apostle Paul said this would be particularly problematic in the last days (2TIM 4:3-5).

The visible authority structure within the church is known as “church polity” or church government. [5] Again, the whole construct is based on authority. If authority is the interpretive prism, roles in the church are going to be seen as positions of authority rather than gifts. When Christ ministered here on earth, disciples were free to follow Him or not follow Him under their own free volition (JN 6:66-69). Christ made it clear to the disciples that their roles in the kingdom were not that of authority (Matthew 20:20-28).

The word “office” inserted in the English translations when associated with “bishop” or “deacon” were added in to the translations and do not appear in the Greek manuscripts while in other places these roles are spoken of as gifts (EPH 4:11-16). We have been given authority to proclaim the gospel of the kingdom on earth, but that is a vertical authority and not horizontal. Those who protest the gift idea versus the authority idea often cite the following text:

Hebrews 13:17 – Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you.

The word for “obey” in this verse is πείθω (peithō) which means to persuade by argument. The word “submit” is ὑπείκω (hypeikō) which means “to surrender.”  Here is the best rendering according to a heavy paraphrase:

Be persuaded by your leaders’ arguments from Scripture and don’t be stubborn in regard to the truth for this is no advantage to your own spiritual wellbeing. Besides, they have to give an account for how they led you, and let that account be a joyful recital to the Lord rather than a sorrowful report.

Why is this important? Because every person is personally culpable before God for following the truth, not men. Paul was an apostle, yet the Bereans verified what he taught according to their own understanding of Scripture (Acts 17:11). Paul told the Corinthians that he should only be followed as he followed Christ (1COR 11:1). Every individual will stand before God to give an account of the sum and substance of their own lives, not who they followed among mortals.

The Exegesis and Eisegesis of Hermeneutics

The theological word for the science of biblical interpretation is hermeneutics. The first consideration of hermeneutics must be exegesis and eisegesis. Exegesis draws conclusions from written text depending on the grammatical meaning and arrangement of words. Eisegesis approaches the text with an interpretive prism. One who uses the exegetical approach will even approach the text to learn how the text itself should be interpreted. Eisegesis assumes one must approach the text with a proper presupposition in order to properly understand it.

Therefore, this takes us right back to the basic question of authority versus the freedom of individual interpretation. Eisegesis will approach the text with a prescribed method of interpretation while exegesis will look for the best way to interpret the text from the text itself. The interpretive prism for eisegesis comes from an authority. The common contention from those of the authority camp is that everybody approaches the Bible with presuppositions, and this is unavoidable; so, it is important to use the right interpretive prism. Since we are supposedly incapable of approaching the Bible objectively, we should bow to their authority in regard to the proper interpretive prism.

Historical-Grammatical Versus Historical Redemptive: The Elephant in the Room

Eisegesis and exegesis really boils down to authority versus individualism, and so does the two major methods of interpretation in the church: historical-grammatical method and the historical-redemptive method. This is where we get into discussion about the elephant in the room. These two devices of interpretation yield completely different results. When we sit under any given teacher, he/she will be using one of these hermeneutics. The two different approaches will sound the same because each uses all of the familiar terms, “gospel,” “justification,” etc., but the terms mean different things in each construct. This is the elephant in the sanctuary and the Sunday school room that no one is talking about.

As suggested by the terms themselves, one interprets the Bible grammatically, and the other interprets the Bible through a Redemptive prism. The latter seems perfectly reasonable: “Isn’t the Bible primarily about Redemption?” The former would judge that assertion by a grammatical evaluation of the text. In other words, conclusions are drawn by the arrangement of words, their meaning, and what those words meant to people in that historical context. This is exegesis.

The redemptive method presupposes that the Bible is a gospel narrative about the works and personhood of Christ. It presupposes that this is the dominate theme of the Bible and everything else in the Bible is secondary and points back to Christ. For example, biblical commands aren’t really meant for us to obey, but rather illustrate the works that Christ has accomplished for us and illustrative of what we are unable to do. This bypasses the normal grammatical interpretation of an imperative expectation, and interprets it as a finished work that God in fact does not want us to do. This is assumed because of the redemptive presupposition. As Neo-Calvinist Paul David Tripp has said, biblical commands must be seen in their “gospel context.” [6]

The Gospel Transformation Study Bible and the Redemptive-Historical Gospel

Dr. Kathleen Nielson, in a promotional video for the Gospel Transformation study Bible, stated that the historical-redemptive theme is not imposed on the text, “it’s actually in there!” This, we by no means deny, but are the works of Christ and His personhood something that every verse in the Bible points to? Nielson, like many from the redemptive-historical camp, use the grammatical approach to determine that something is in the text, and then make that an authoritative interpretive prism.

I have talked face to face with pastors who use this hermeneutic. As one stated to me, “You might have to cover multiple chapters in one sermon in order to see the Christocentric theme God is showing you at the time.”  Others are even more direct:

At this time, resist the temptation to utilize subsequent passages to validate the meaning or to move out from the immediate context. Remembering that all exegesis must finally be a Christocentric exegesis.

Look for Christ even if He isn’t there directly. It is better to see Christ in a text even if He isn’t, than to miss Him where He is. [7]

Again, we see that a “Christocentric exegesis,” something that is in the text grammatically, becomes the authoritative eisegesis. And this elephant is a big one, because interpreting the Bible this way is intrinsically tied to the gospel that comes part and parcel with the redemptive method. The historical-redemptive method is a tool for enabling the believer to live by faith alone in their Christian walk. The historical-redemptive method is actually a gospel in and of itself.  To interpret the Bible grammatically is to conclude that God actually wants us to exert our own will in response to commands in the Bible. To proponents of the redemptive-historical method, this is works salvation because Christ is not obeying for us in our Christian life. This is what the Reformation motto, “Christ for us” means. The Neo-Calvinist John Piper has stated it this way, “[Christ] 100% for us.” [8] Piper has also said that “necessary sanctification” comes from faith alone in the Christian life (Ibid).

Therefore, according to proponents of the redemptive model, a historical-grammatical interpretation of Scripture necessarily leads to works salvation and making what we do in the Christian life “the ground of our justification” (Ibid). For all practical purposes, Paul David Tripp has stated such:

….and the Bible does call us to change the way we think about things. But this approach again omits the person and work of Christ as Savior. Instead, it reduces our relationship to Christ to “think his thoughts” and “act the way Jesus would act.” [9]

Here, Tripp concedes that the Bible can be interpreted grammatically, “and the Bible does call us to change the way we think about things.” Grammatically, one assumes the commandments are to us and that we are called to do them. Again, Tripp clearly recognizes this fact. But what does he say the results are?

But this approach again omits the person and work of Christ as Savior.

What happens if we “omit” Christ as “Savior”? Clearly, Tripp is stating that if we interpret the Bible literally and obey it, we are circumventing Christ’s salvific work. Much more than mere semantics are at stake here. The elephant in the room is absolutely huge! This is about the gospel.

The historical-redemptive method of interpretation is all the rage in contemporary Christianity. Projects and programs that promote this method of interpretation and target all age groups abound. Almost all Christian publishers are on board with the historical-redemptive hermeneutic. The latest project that has been unveiled towards this endeavor is Crossway Publishers’ The Gospel Transformation Bible. It will be available 10/19/13.

The subtitle is, “Christ in all of Scripture, Grace for all of Life.” This is typical of those who promote this method of interpretation and its gospel. Christians will assume that the title only pertains to justification by faith alone, but it doesn’t. “Transformation” or change has to do with the Christian life, and in the subtitle, “Grace” replaces “gospel” to veil the real crux of this doctrine. Basically, it teaches that Christians are transformed by continually revisiting the same gospel that saved them. Not only that, we keep ourselves saved by doing such. This is what is behind the Neo-Calvinist mantra, “We must preach the gospel to ourselves every day.” John Piper has said that the question is not only how one gets saved, but how one must use the same gospel that saved him/her to keep themselves saved. [10] Piper has also said that we must “see” the same gospel that saved us over and over again as a requirement to enter heaven. [11]

Note: This is what’s so critical about the Reformed historical-redemptive interpretative model according to many Calvinists, it enables us to fulfill what is “required of us” to enter heaven (Ibid). In essence, once saved, how we read our Bible determines whether we keep our salvation or not. So therefore, those who promote The Gospel Transformation Bible actually see it as a resource for maintaining one’s salvation.

The “Gospel-Driven” Life

The question that is invariably raised is, “How do proponents of the historical-redemptive model explain obedience and the Christian life?” Primarily, they say Christians must “experience” obedience, but must not be the ones who perform it in the Christian life. By revisiting the gospel afresh, the works of Christ are “manifested” in our lives. When this happens, the obedience is experienced by a willing, joyful spirit. As we use the historical-redemptive model to see how sinful we are (a deeper realization of our sin, the realization that originally saved us), and thereby gaining a greater appreciation for what Jesus did for us, we experience “vivification.” This is some sort of joyful rebirth. Proponents of this hermeneutic, primarily those of Reformed theology, refer to this as “mortification and vivification.”  A “daily dying and rising,” a “living out of our baptism.” [12] [13]

The Origin of the Historical-Redemptive Hermeneutic

Where did this hermeneutic originate? Even though Martin Luther’s 95 Theses launched the Reformation, the framework of the Reformation’s doctrine and gospel was articulated by Martin Luther six months later. Essentially, Luther’s Heidelberg Disputation to the Augustinian Order in 1518 is the heart and soul of the Reformation. Calvin’s Institutes of the Christian Religion is a greatly expanded treatise of Luther’s framework. However, every fundamental element of Reformation doctrine can be found in Luther’s Disputation, and this by no means excludes the historical-redemptive hermeneutic. [14]

The primary theme of Luther’s Disputation is known as The Theology of the Cross. It was comprised of the glory story and the cross story. Luther believed that salvation must be maintained by an incessant emptying of self. One’s focus must be OUTWARD only. Any semblance of an inward look was the “glory story.” The outward focus on Christ and His works, and nothing about us whatsoever is the “cross story.” A beginning focus on the cross saves us, and a continued focus on the cross story keeps us saved the same way we were originally saved: by faith alone. Sola Fide also pertains to the Christian walk/life. The historical-redemptive model came from Luther’s Theology of the Cross.

Luther believed the outward focus and utter eradication of self leads to a subjective power displayed by the Holy Spirit that we experience. However, we are not to be concerned with it because there is no way for us to distinguish between our own efforts and those of the Spirit. [15] Mortification and vivification can be ascertained in Theses’ 16 and 17 of the Disputation.

Never have Christians been so oblivious to such a critical issue. What we believe about the gospel and how we convey it to the world is at stake. Every Sunday in America, historical-grammatical parents deliver their children to historical-redemptive teachers while clueless in regard to the ramifications. This reality actually creates mixed families and marriages via two different gospels. One spouse buys into sanctification by faith alone while the other one doesn’t. Eventually, you have a mixed marriage.

The issue with these two hermeneutics is not a matter of semantics and preference—these are two different gospels. This issue is the elephant in the sanctuary and the Sunday school room.


1. Nabu Public Domain Reprints: The Principles of the Westminster Standards Persecuting; William Marshall, D.D., Coupar – Angus. Edinburgh, William Oliphant & Co. 1873, p. 13.

2. Ibid., pp. 19-22, 28.

3. Bruce Overton: MacMillan’s Modern Dictionary; The Macmillan Co. New York 1943.

4. Ibid.

5. Ibid. designated as synonymous with “politic” : the science of government.

6. Paul David Tripp: How People Change; Punch press 2006, p. 26.

7. The Biblical Theological Study Center: A Christo-Presuppositional Approach to the Entire Scriptures; Max Strange. Online source:

8. John Piper: Desiring God .org blog: Video, If you had 2 minutes with the Pope, what would you say?

9. Paul David Tripp: How People Change; Punch press 2006, p. 27.

10. John Piper: Desiring God .org blog; How Does The Gospel Save Believers? Part 2. August 23, 1998 Bethlehem Baptist Church.

11. Ibid, Part 3.

12. Michael Horton: The Christian Faith: A Systematic Theology for Pilgrims On the Way; Zondervan 2011, p. 661.

13. Paul Washer: The Gospel Call and True Conversion; Part 1, Chapter 1, heading – The Essential Characteristics Of Genuine Repentance, subheading – Continuing and Deepening Work of Repentance.

14. In its fundamental elements. It was not referred to as the historical-redemptive hermeneutic for many years afterward.

15. Heidelberg Disputation: Theses 24.

Why the Hope of Home Fellowship is Desperately Needed

Posted in Uncategorized by Paul M. Dohse Sr. on November 28, 2015

ppt-jpeg4I suppose it shouldn’t surprise me; recent changes in my life have taught me things I need to know as I strive to see a vibrant network of home fellowships come to volition. This week, I was made aware of a vast reality that most of us do not think about often. I found myself in a situation with my new employment were I was subject to a person in the realm of psychosis. Though, in the final analysis, I have choices, in regard to some employees who had to deal with this guy, not so much, if at all. In the realm of unskilled labor in an employer’s market, if you don’t want to endure the hardship, someone is waiting in line to take your place, and the food that you put in the mouths of your children.

So, I endured working for a client with Passive Aggressive Personality Disorder for about four days, and during that time I had the New Testament on my mind. During New Testament times, workers were literally and legally owned by people just like this. Quitting was not an option. If you quit, you were a fugitive—slaves had no rights in that culture. The only known culture where slaves had rights was in Judea during the Old Testament era. By the way, the Sabbath was part of that.

Evil desire is a most unfortunate human reality. The Bible states that sin starts with a desire, and when the desire is obeyed, sin results. Unfortunately, the desire to control others, torture others, and kill others falls into the realm of these desires. Be sure of this: in regard to organizations like ISIS, religion is an excuse to fulfill these types of evil desires. In my situation, I could only imagine what it is like when people like this have the right to flog you.

At some point this week, I exercised my right as a free man and clocked out; the Bible lesson was complete enough in my mind. And by the way, this guy is a member in good standing at a local institutional church. During my time there in his home, he was very inquisitive about my church life. He was incredulous that our home fellowship meetings do not have “praise and worship.”

Full stop…

…this is the difference between true home fellowship, NOT cell groups of an institutional church posing as home fellowship, and the institutional church: what I was doing for him IS our praise and worship. The problem is the placard over many double doors of the institutional church: “Enter to Worship, Leave to Serve.” The single biggest issue with the institutional church is exactly that—the dichotomy between service and worship. And it is also disingenuous if you understand the core ideology of church; it is only our job to worship, and “service” flows naturally from that in the form of manifestations not really performed by us lest we have a “righteousness of our own.” And trust me, this guy had no righteousness of his own. And of course, what church is complete without one or two such as this fellow accused of being a pedophile.

So, what does the institutional church have to offer for slaves? Well, if I was a member of his church, it was clear that I would have been brought up on church discipline, and that according to him. Should we laugh or cry? Neither, we should consider why the home fellowships of the first century turned the whole world upside down. I went with this guy to deliver something at the home of a church member, and of course, he was a totally different person. Church enables people to live double lives, and have their cake and eat it too. Salvation is by being a member in good standing, ie., the elders say your in. If I did go to this guy’s church, I suck it up, repent, and make it “right” or I lose my salvation because the guy tithes more than I do. This is just the way it works.

No, slaves don’t need more slavery, they need people who gather where they live under the authority of truth and not men. They need to gather where the banner over the door is love. In the first century, Christian slaves had hope. There was much need in that culture, and this is probably why Christians assembled every day of the week. In fact, every home probably had an evening meal at roughly the same time and was open for a gathering nightly. The gatherings would have been small, and focused on need. Though the general format was a meal, Lord’s Table, some sort of spiritual discussion around the word, and encouragement towards good works, the method is and was incredibly fluid and adaptive to any situation. Christians in the worst of situations found love, purpose, encouragement, wisdom, hope, and endurance. This is particularly relevant in our culture because people in bondage of all sorts can find encouragement in a system that God designed to meet individual need.

And the last thing we need in that system is what we find everywhere in the world and its evil desires:

more authority.


My Testimony of Freedom

Posted in Uncategorized by Paul M. Dohse Sr. on November 25, 2015

ppt-jpeg4“Is my love perfect? No, but so what? What law will condemn me? Nay, Christ died a horrible death to end it.”

In 1983, I became saved and attended seminary not long after. Until 2010, I was a crippled Christian in the agony of doubt. Why? Because I knew justification was by faith alone. But, in everything I did for God, how could I be sure that my motives were to please my Father only? How could I possibly know for certain that I wasn’t really trying to justify myself? Hence, all of my works for God were tainted with fear and doubt.

In 2010, I got rid of my vast library of Protestant books and prayerfully embarked on a word by word study of the book of Romans. I prayed, “Father, I am done, I only want to hear you now. You are not a God of confusion, please help me to let these words simply say what they say. Your Son promised that we will find you if we seek you, and I believe that promise with all of my heart. Our wonderful brother John said that we can KNOW that we are saved, and his testimony is true and I stake my life on it. Please help me.”

And here is what I found: we are born again by faith alone, and the old us that was under the condemnation of the law died with Christ. He died to end that law, and where there is no law, there is NO sin. I am not under law, and there is NO condemnation. Instead, as one who has passed from death to life, I am under grace, and the Spirit’s law of liberty. Why is it called that? Because it sets us free to aggressively love without fear of condemnation. The law (Bible) is our manual for loving God and others without fear. I have no need to question my motives because all that is left is love. There is no other incentive. Is my love perfect? No, but so what? What law will condemn me? Nay, Christ died a horrible death to end it.

This is what I have found and want others to have. I want them to pin their ears back and aggressively love without fear because, “there is no fear in love, but fear has to do with condemnation.” You can think of me what you want, and so can everyone else, but let me tell you something about me and my spirit bears witness with the Holy Spirit: I am free. I am free. I am free. At last I am free.


If There is Any Gospel Centrality It’s the Spirit and NOT Christ

Posted in Uncategorized by Paul M. Dohse Sr. on November 24, 2015

ppt-jpeg4Indicative of the under law gospel of the institutional church is the everything Jesus gig, aka Christocentric this, and that, and the other. It’s not at-all complicated; the overemphasis on Christ is directly related to the false gospel of the institutional church. In this false gospel, “Christ” partners with the law to cut out God the Father and the Holy Spirit. In this false gospel, Christ is central, and the other two members of the Trinity play supporting roles. In fact, supposedly, according to many well known evangelicals, Christ came to save us from God; the God of grace, Jesus, saving us from the God of wrath. So, right off the bat, the Father is defined by wrath and not love. That identity is subtly shifted to Christ. But again, all in all, these distortions of the Trinity seek to slip the law back into the good news.

To the contrary, it was God the Father who elected the means of salvation AND the Son. Furthermore, it is God the Father’s righteousness that is imputed to us because we are born of Him—that’s what makes us righteous, and nothing else. Think about what the church did: it made Christ’s obedience to the law the standard or definition of righteousness, not the fact that we are born anew by our heavenly Father. This imputation of Christ’s obedience to the law cuts the Father out of the salvation equation.

We are therefore, according to the church’s under law gospel, only declared righteous through the imputation of Christ’s perfect obedience to the law, and not MADE righteous through being born anew by the Father. We are righteous because of the infusion of God’s seed within us (see 1John chapter 3). Moreover, Christ was called on to die so that the Spirit could be promised to him, that is, Christ, Abraham, and all of Abraham’s children. That’s right, the promise of the Spirit was to Abraham and Christ. It was a promise that the Spirit would not leave Christ in the grave, but would resurrect him and make him the first fruits of many.

Galatians 3:16 – Now the promises were made to Abraham and to his offspring. It does not say, “And to offsprings,” referring to many, but referring to one, “And to your offspring,” who is Christ.

The promise was made to Abraham AND Christ by the Father, and executed by the Spirit when He resurrected Christ from the grave. The idea that we are righteous because Christ obeyed the law for us, and by believing on him we have the “righteousness of Christ,” makes the law a co-life-giver with God the Father. This is the exact same false gospel that Paul was arguing against in Galatians 3:

Galatians 3:17 – This is what I mean: the law, which came 430 years afterward, does not annul a covenant previously ratified by God, so as to make the promise void. 18 For if the inheritance comes by the law, it no longer comes by promise; but God gave it to Abraham by a promise.

If the law has anything to do with the gospel at all, the promise is voided. Hence, you see how egregious double imputation is; this whole idea that Christ not only died for us, but also came to keep the law in our stead. The law has NO part of the promise at all. Christocentric soteriology makes it possible to include the law in the promise. In effect, it is a righteousness by the law in contrast to being made righteous via the family we are born into—that’s what makes us righteous—not law regardless of who keeps it. We are reborn as a particular species: righteous, like our Father who gave us life.

We see this in how the church defines the word translated “perfect.” It is defined as perfect law-keeping. Take note of that, this is almost too simple: that’s a righteousness by the law; that’s NOT a righteousness “APART” from the law (Romans 3:21). The church’s definition of righteousness voids the promise.

So, you see, this is why Christ is the whole thing according to the church and the other two members of the Trinity become out of sight and out of mind—they are replaced by the law. Christ died to pay the penalty of sin against the law, but also “fulfilled the righteous demands of the law,” and frankly, continues to do so.

But in reality, the work of the Spirit is the fulfillment of the promise apart from the law. By faith, we “receive the Spirit.”

Galatians 3:1 – O foolish Galatians! Who has bewitched you? It was before your eyes that Jesus Christ was publicly portrayed as crucified. 2 Let me ask you only this: Did you receive the Spirit by works of the law or by hearing with faith? 3 Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?

Here, we see the two different roles of Christ and the Spirit and both exclude the law. When the law is included, so is the flesh in regard to the use of our members for unrighteousness. Why? Because the new birth is replaced with ritual. Christ was crucified to end the law, not obey it for us because it is the definition of righteousness for justification. The Spirit’s baptism puts the old us to death with Christ, and resurrects us in the same way He resurrected Christ, and that’s what makes us righteous:

Romans 4:18 – In hope he believed against hope, that he should become the father of many nations, as he had been told, “So shall your offspring be.” 19 He did not weaken in faith when he considered his own body, which was as good as dead (since he was about a hundred years old), or when he considered the barrenness of Sarah’s womb. 20 No unbelief made him waver concerning the promise of God, but he grew strong in his faith as he gave glory to God, 21 fully convinced that God was able to do what he had promised. 22 That is why his faith was “counted to him as righteousness.”23 But the words “it was counted to him” were not written for his sake alone, 24 but for ours also. It will be counted to us who believe in him who raised from the dead Jesus our Lord, 25 who was delivered up for our trespasses and raised for our justification.

The constant thread is the Spirit’s miraculous births throughout the ages, culminating in our new birth, made possible by raising Christ from the grave. The law cannot give life (Gal 3:21) and has nothing to do with justification at all. The law is for sanctification only, and to the extent that we fuse justification and sanctification together, we usurp the new birth. The everything Jesus motif is for the express purpose of fusing justification and sanctification together, or in other words, fusing the law with justification via Jesus while devaluing the roles of the Father and Spirit.

But in the final analysis, if there is any gospel centrality at all, it should be the centrality of the promise made possible by the Spirit who gives life apart from the law. He resurrected Christ because Christ ended the law so that life in the Spirit can be by faith alone.


Acts Lesson 66

Posted in Uncategorized by Andy Young, PPT contributing editor on November 24, 2015

Acts Series

Tuesday Night Bible Study – LIVE on Blogtalk Radio!
Lesson 66 – November 24, 2015 (click here to listen)



Join us each Tuesday night at 7:00 PM as the host, Andy Young, leads a verse by verse exegetical study of the Book of Acts.

Paul and company have escaped safely to the island of Melita where Paul demonstrates the power of the name of Jesus that is able to save a man from his sin as well as heal the sick.

Tonight’s Text – Acts 28:1-15

Christians Should Know What Forgiveness Is, But…

Posted in Uncategorized by Paul M. Dohse Sr. on November 23, 2015

ppt-jpeg4Here we go again: after every tragedy like the Paris massacre, an even worst tragedy follows: Christians start talking. Like everything else in life, Christians have no answers and the world would be better off if they would just keep their mouths shut. And it would help if Christians knew the gospel and stopped attending the ULC, or “Church Under Law.” This doesn’t lead to the dreaded “legalism,” but really bad behavior of every sort. In reality, under grace honors the law through love. In the former, Jesus keeps the law for us, and from the world’s standpoint, He’s not dong a very good job. And after all, if He kept the law for us perfectly, we wouldn’t know that we are sinners, right?

And then there are Jesus’ rulers on earth who think for us. Irregardless of how illogical or antithetical to the Bible, we must not “touch God’s anointed.” We must not criticize, “The Man of God.” Gag, gag, gag. Jim Jones weeps from the grave that he doesn’t live in our day.

So, here we go again…“If we don’t let go of our anger, if we don’t forgive the way we have been forgiven, we are in bondage to ‘bitterness.’” Yes, yes, “if we don’t forgive, we will be the ones that are destroyed.” I even heard something this week like, in essence, “Ok you rapist, you got my virginity that I was saving for that one special man, but you are not going to get my hatred.”

Um, really? Actually, the reason I am so passionate about this is because our ministry is contacted from time to time by people who have been trying to make this work for like, twenty years. And, they think it’s not working because something is wrong with them. They think they are not saved because they “can’t forgive others the way they have been forgiven.” And you know, “If you don’t forgive others, God won’t forgive you.” So, in addition to the tragedy that took place in their lives, they also doubt they are saved because they are not “experiencing the joy of the gospel.” Basically, like the vast majority of evangelicals, they are in bondage to bad theology and the under-law false gospel of the institutional church.

I have written many, many articles on this issue with “that-there highfalutin deep thee-ology that Christians use to sheeeew how learned they are.” Oh, my, we can’t have no learnin’ in Christianity, and trust me, we don’t, so let me try another approach. Yes, let’s have, instead, an agreement. Let’s agree that logic is not relevant here. Let’s agree that regardless of what the Bible seems to plainly say, the only thing that matters is what the “Men of God” say.

So first, I will use a really, really basic biblical principle to make my point, and then we can agree that it doesn’t matter. Fair enough? Isn’t agreement wonderful? Here it is: true biblical forgiveness is also fellowship. If you have really forgiven someone, you fellowship with them. You see, that’s why we have fellowship with God, because He has forgiven us. Soooo, if we forgive others “the way we are forgiven,” we have fellowship with those whom we have forgiven. You absolutely CANNOT separate true forgiveness and fellowship.

See the problem here? Not that it is the only, um, sorry, theological problem, but it is one. Here is another one: if we forgive everyone, we wouldn’t have any enemies. So, what I am saying is this: there is a difference between granting forgiveness and loving our enemies, and it has to do primarily with the revenge issue.

Now, I understand this is why I am enjoying all of the “forgiveness” that I am presently experiencing from the Christian community for challenging their “Men of God,” you know, “God’s anointed” even-though the emails seem to be a little hateful.

But it’s ok, run along now to your pastor and he will tell why this biblical commonsense is all wrong, and you will be spared the agony of thinking for yourself. And don’t worry, you will not be held accountable for aiding and abetting the bondage of others, you will only be judged on how well you obey those who “have the rule over you.”

That’s what the Bible plainly says, right?


You Believe a False Gospel If…

Posted in Uncategorized by Paul M. Dohse Sr. on November 22, 2015

If you believe Christ died for our present and future sin—you believe a false gospel.

If you believe Christ came to obey the law for us—you believe a false gospel.

If you believe saints have NO righteousness of our own—you believe a false gospel.

If you believe sanctification is the growing part of salvation—you believe a false gospel.

If you believe you are a “sinner,” you are a sinner and you need salvation—you believe a false gospel.

If you believe that justification is merely a legal declaration—you believe a false gospel.

If you believe weakness is sin—you believe a false gospel.

If you believe the same gospel that saved you also sanctifies you—you believe a false gospel.

If you believe your sins are merely covered, and not ENDED—you believe a false gospel.

If you preach the gospel to yourself everyday, you still need salvation—this would seem evident.

If you see no need to interpret Bible verses in context of justification, or sanctification, or redemption…

you believe a false gospel.

The Three Major Approaches to Change among Evangelicals According to How Romans 8:2 is Interpreted.

Posted in Uncategorized by Paul M. Dohse Sr. on November 22, 2015

ppt-jpeg4For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.

Key to our discussion is how one interprets the word “law.” In the first model of change, “law” is a realm…like, “law of gravity.” I once heard the well-known evangelical Paul David Tripp say the following about Christians: we can’t overcome sin anymore than we can overcome hitting the ground by jumping out of a second story window (paraphrase). Now, Tripp said this at a major Southern Baptist seminary chapel session to the echoes of many “amen”s. This is by no means fringe stuff; in fact, the first model here is the most common.

Before we go further, let me emphasize the gravity of this issue, pun intended. Please, if you forget everything else, don’t forget this: a person’s view of Christian change is indicative of their gospel. That’s what the parable of the talents is about. We tend to think that justification and sanctification are separate, and indeed they are; yet, a person’s view of sanctification reveals their gospel.

So, in this first model, what is the salvation construct or the definition of the new birth? The new birth is defined by a mere ability to “see the kingdom.” The new birth is mere perception. The “Christian” now has the ability to see the Spirit realm and the sin realm. As the so-called saints see both realms in a greater and greater way, they experience an increasing level of joy. This is their definition of new birth which takes place many times over the course of their lives. The more they see their own sin and God’s holiness, the more gratitude they have for their original salvation. Joy, regardless of what is going on in the realms, is the goal. You can see how this looks and sounds spiritual.

But what changes? Only your ability to see, leading to a deeper and deeper joy. Physical change that is experienced is not really being done by you. How does that work? Let me share how this supposedly works according to say, Martin Luther, John Calvin, Jonathan Edwards, et al. The sin realm is passive and the Spirit realm is active. Let’s consider the physical realm, or sin realm. Let’s consider a 2x4x8 piece of lumber. You can see it, feel it, smell it, and if you would like, taste it as well. No problem here, the 2×4 is real. But, it is passive; that 2×4 sits there and does nothing until somebody picks it up. But you say: “Paul, your analogy breaks down here because the material workman is playing an active part; so, he is also active, and not just passive.” Not really. If you have read any of my wife’s stuff on the Puritans, you know that ideas precede all actions, and God is the creator of all ideas. So right, the workman picked up the 2×4, but only because of God’s will—God initiated the act through the action of “the first, or beginning idea (Edwards).”

Now listen, most Christians would write this stuff off as philosophical nonsense, but here is the problem: it’s how they function, and it’s how they talk. Want an example? “I didn’t do it! Jesus did it through me!” See how this works? You did it, but ONLY because it…was/is “God’s will.” Let’s be honest; we talk like this all the time, and it is exactly why “10 percent of the people do 90 percent of the work.” But more importantly, it’s their gospel.  Their sanctification paradigm defines their definition of the new birth. Listen to what a Christian lady said to me about two weeks ago: “I want people seeing Jesus, not waist deep in theology.” She may not realize it, but what is she really advocating? What drives a statement like that?

Here is another variation, “yielding.” This is the second model, and we will get to the third one shortly. This proffers the idea that when we are “saved,” we are moved between the Spirit realm and the sin realm. Both put pressure on us, and at any given time we “yield” to one or the other. But again, the only reason we yield is because God gives us the will through the first idea. Let’s move on to the third model.

In this model, the “law” is not a realm, it’s the word of God. Both words in this verse for “law” are the same Greek word (nomos). By the way, the Greek word for “realm” is a totally different word (vasíleio). Let’s also define what we mean by “law.” When we use this word, we are simply speaking about the Bible, or Scripture—the words are used interchangeably. There are many, many examples of this, but one is Galatians 3:21-23. And while we are in Galatians 3, here is a related thought that will not be unpacked in this message, but is relevant and put forth for your pondering pleasure: if Jesus kept the law for us so that we can be justified, Jesus isn’t the only seed, the law is also a seed and a giver of life. It doesn’t matter who keeps the law, it can’t give life. We are justified by the new birth, not the law. This is Paul’s EXACT argument in Galatians 3. But what about Matthew 5:17, right? That’s what somebody is going to ask. Well, we aren’t going to unpack that either, but the answer is right here in Romans 8, and you can ponder that on your own time as well.

But here we are in Romans 8:2, faced with the consideration of two laws and what does this mean? There is only one Bible, right? Of course, but here is where I plug in the issue I often hear pastors complain about: passiveness in the church. Most pastors attribute it to “fear.” And what are they afraid of? They are afraid of condemnation because they don’t understand Romans 8:2 and the Spirit’s two uses of the law. They do not know the difference between under law and under grace in Romans 6:14. You see, the first part of Romans 8:2 is the first part of Romans 6:14 and also the second parts respectively.

Of course 10% of the people are doing 90% percent of the work because Jesus is doing the other 90%, and he would be doing 100% of the work if the 10% weren’t confused in a good way about sanctification. You see, Christians don’t work because they are afraid, and they are afraid because they are still under law. They fear that their motives for serving, somewhere deep, deep in their hearts is an attempt to justify themselves, and that would be works salvation. Therefore, by golly, if Jesus doesn’t tell them to do something, and thus signifying that it is actually him doing it, they must “wait on the Lord.” It sounds so pious, no? And of course, you can cite any number of Bible verses that would seem to support that.

And how is that working for us? But let me tell you what it is: it’s antithetical to “faith working through love”(Galatians 5:6). And what’s that? Here it is: “If you love me, keep my commandments.” Jesus did not say, “Love me by letting me fulfill the law through you so I can love myself.” I hate to be blunt, but if you didn’t do the love, but rather Jesus loved Himself through you—you didn’t do any love. Though this would seem evident, I direct you to what Paul wrote in Galatians right after 5:6… “You were running well, who hindered you from obeying the truth?” Any questions? If Christians do not understand the Spirit’s two uses of the law, they will not run well, but will rather partake in John Calvin’s Sabbath sanctification rest salvation which we are not going to unpack at this time.

So, what are these two laws? It’s pretty simple: for those under law (unsaved), the Spirit uses the law for one thing and one thing only, to condemn, and if they don’t repent, it will be used to judge them on the day of the white throne judgment. But, for those who give their life to Christ, they die with Christ literally (Romans 6), and are no longer under that law (Romans 7). Because they receive the baptism of the Holy Spirit, they not only die, but are literally resurrected to new creaturehood (Rom 6 also) and are under grace which means they serve the new law of the Spirit for purposes of love only. What is that law? It’s the same Bible, it’s also the “perfect law of liberty.” Why did James call it that? Because here is what you use it for: you use it to set people free to aggressively love with NO fear of condemnation. Loving Christians who understand the new birth understand that no loving act they do can effect their salvation because there is no law to judge them—all obedience is a pure act of love. In fact, the Bible says one act of love fulfills the whole law.

Christians who love aggressively without fear of condemnation show that they understand the true gospel because of what they understand about sanctification: Christ didn’t come to merely cover sin, he came to end it and free his literal brothers and sisters from its judgment… “there is NOW NO condemnation” for those who are in Christ because He came to END the law (Romans 10:4) of condemnation, and free His siblings to serve the law of love which they also love because they are born anew. Here is another nugget for pondering: our flesh, or body, or “members” are/is NOT inherently evil, but rather “weak.” The idea that our flesh is inherently evil is part and parcel with the first two models. This is why we still sin, but it is family sin, not sin that condemns us. For those who really believe and understand the gospel, the only motive is love. There is nothing else left but love.

Set people free to love without fear with the true gospel.

The Lamb’s Wife, Part 2 by Andy Young

Posted in Uncategorized by Pearl, PPT Moderator on November 21, 2015

andy-profile-1Originally published November 21, 2014

In part one of this series, we examined the notion of the “church” being the “bride of Christ” and how this is a false doctrine.  We examined from scripture that the “Lamb” does indeed have a “wife”, but the “wife” is actually the New Jerusalem come down from heaven, according to Revelation 21.  We also compared two parables which portrayed elements of a traditional Jewish wedding.  These parables reveal that the assembly, which is made up of converted Jews as well as Gentiles from every nation, is not the “bride”, but they are the “guests” at the wedding.

This would seem pretty straightforward.  Despite the fact that a simple search of scripture reveals that the expression “bride of Christ” is nowhere to be found, this doctrine continues to breathe life.  Contributing to this is the existence of several New Testament passages that seem to refer to the “church” in “spousal” terms.

I’ll tackle the easy one first. But this one also requires the most exegesis and so it will require the most space in this article.  It is probably also the most familiar and widely used to support the “bride of Christ” doctrine.

Ephesians 5:22-33

“Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing. Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband.”

Now, the first thing I want us to do is for us to read this passage with the correct terms.  So, read through that passage again, and in each place where you see the word “church”, replace it with “assembly”.  Believe me, this will have a tremendous impact on the way you understand this passage.  “Church” connotes building, place, institution.  “Assembly” connotes “body”, for that is the meaning of the word.  It is a “called out” body of individuals.  It is also a secular, political term.  A political body of individuals called together to accomplish a specific task.  Moreover, this assembly is the “Body of Christ”, and that is especially significant in this passage.

Paul reinforces this idea at the end of verse 23 when he says “and he is the saviour of the body.”  This is not a stand-alone statement.  And it is not a reference to your physical body or mine.  It is a parenthetical clause that further establishes the main clause just prior to it.  Notice the colon that appears at the end of the previous clause.

“Christ is the head of the [assembly, ‘called-out ones’]:”

 The very next clause modifies this statement.

 “- and he is the saviour of the body”

This is the actual Greek word for “body”, σωμα (“soma”).  The structure of the end of this verse is interesting.  The word “and” is the Greek word και (“kai”), and it is used as a joining word, just like a conjunction creates a list or connects words or clauses or ideas.  It is also used to show equivalence or parallel thought.  This kind of writing style is common in Hebrew writing, especially in poetry, this parallelism.  And you can see Paul’s Hebraic style of writing in the parallelism in this verse. Paul is stating that Christ is the head of the assembly, and furthermore, not only is He the head, He is the Savior of the whole body of the assembly.  In this one verse, Paul has established that the assembly is the body and Christ is the head.  Paul is not establishing a husband/wife relationship, he is establishing a head/body relationship.  Keep this relationship in your mind because I’ll say more on this in a bit.

Now, when someone wants to make the case that the “church” is the “bride of Christ”, they usually go right to verse 24 and pull this one particular phrase out of context:

Husbands, love your wives, even as Christ also loved the church,…” 

Their reasoning goes something like this:

“Husband” is to “wife” as “Christ” is to “church”


Christ = husband

church = wife


The church is the bride (wife) of Christ.

And while that may seem to be a reasonable logical conclusion, it fails because it is beginning with the wrong premise which results from failing to understand the context of the entire passage.  Paul is instructing men on how to love their wives, but he is not using a metaphor of a husband/wife relationship.  He is using the metaphor of a head/body relationship.  The reasoning of the metaphor is better understood like this:

Husbands are to love their wives

– How do they do that?

Well, no man hates his own body.

Man loves himself (i.e. his body).

Therefore, love your wife in the same way you love your own body.

This is the context of the entire passage.  Period.  Nothing more.  It’s that simple.  Now Paul goes on to elaborate on that point by giving examples of how one loves their own body.  He says that man shows that he loves his body because he feeds it and nourishes it and cherishes it.  Thus, men thus show love to their wives by treating them just as they would their own body, by feeding, nourishing, and cherishing.  Obviously he means from an emotional standpoint.

To further emphasize his point about loving one’s own body, Paul draws a comparison to Christ and the assembly.  Christ is the head, and the assembly is the body.  Just as a man loves his own body, Christ also loves His own body, which is the assembly.  Christ also shows his love towards His body/assembly by feeding, nourishing, and cherishing it.  And Paul is also quick to point out that Christ gave himself for His body/assembly.  More than that, He also sanctified and cleansed it.  How?  With the washing of water by the word.  These are the very same words that Jesus prayed to the Father in John 17:17, “Sanctify them through thy truth: thy word is truth!” once again showing that the believer is sanctified by the law.

This whole portion of the passage regarding Christ and the assembly is actually a parenthetical thought apart from the main thought.  The main thought of the passage, as already pointed out, is about how men are to love their wives.  But Paul digresses into this parenthetical aside as an illustration- man loves his own physical body; Christ also loves His body, the assembly of believers.  It appears that Paul even recognizes that he has digressed from his main point.  At the end of verse 32 there is one particular clause that sticks out,

“but I speak concerning Christ and the assembly,”

and in the very next verse we read,

“Nevertheless let every one of you in particular so [thus, in this manner] love his wife even as himself;”

Here in verse 33 Paul brings his readers back to his main point by offering a final summarizing statement: love your wife as you love your own body.  To take this passage and make it a treatise on how the assembly is the “bride of Christ” is reading more into the illustration (eisegesis) than Paul intended.

There are a few other passages in the New Testament that need to be dealt with where the writer seems to be addressing the assembly in “spousal” terms, such as Romans 7:4 and 2 Corinthians 11:2, but for the sake of time, I will deal with those in part 3.


The Lamb’s Wife, Part 1 by Andy Young

Posted in Uncategorized by Pearl, PPT Moderator on November 20, 2015

andy-profile-1Originally published November 17, 2014

A few weeks ago my family sat down together and watched Fiddler on the Roof.  It is a rather long movie for young children to sit through (there were several “potty breaks”), but the little ones enjoyed the songs, and the older ones gained an appreciation for the historical context.  One scene in particular depicts a traditional Jewish wedding.  Please take a moment and watch the brief clip below:

Traditionally, Jewish weddings were arranged between the fathers of the proposed couple.  Keep in mind, there are many details here that I am leaving out because I am trying to be brief.  After the parents have come to an agreement to the marriage, the couple is considered “espoused”.  This is a formal legal contract into which the couple has entered, and for all intents and purposes, the couple is considered “married” even though the marriage has not yet been consummated.  This espousal period can last for up to a year.  During this time, the man returns home to make preparations for his bride, and the bride-to-be prepares herself for becoming a wife.  Her fidelity to her bridegroom is on display during this period as well.

On the actual wedding day, the bridegroom leads a procession of his friends through the streets of the village to go and meet the bride. This usually occurs between sunset and midnight. There is much pomp and celebration that occurs along the way, and as the procession continues, people exit their homes, bringing a torch or lamp along with them to help light the way, and so the “wedding party” grows larger and larger as more and more “guests” join in celebration with the bridegroom. The bridegroom then receives his bride, and the two, along with the entire party of friends and guests return to the bridegroom’s house where the wedding ceremony occurs with a grand feast and celebration following.

One of the major tenets of Protestant/Reformed/Catholic orthodoxy is that the “church” is the “bride of Christ”.  This doctrine can be traced as far back as Augustine.  But while originally a Catholic doctrine, evangelicals and fundamentalists still cling to this teaching to this day.  You cannot go into any institutional church of any denomination where you won’t hear this taught or not find it in its “statement of faith”.  However, what they fail to conveniently mention is that the phrase “bride of Christ” is found nowhere in the Bible.  Let me repeat that – the phrase “bride of Christ” is found NOWHERE in the Bible!

This brings me to the point of this article: the doctrine of the “church” being the “bride of Christ” is a FALSE doctrine.  Why is that?  Because the Bible tells us who the Bride is specifically, and it is not the church!  A plain grammatical interpretation of Revelation 21 reveals exactly who the Bride is.

Revelation 21:2, 9-10

“And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband…And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, ‘Come hither, I will shew thee the bride, the Lamb’s wife.’ And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God…”

Here in plain terms, the Bride is clearly and explicitly shown to be the New Jerusalem.   The angel says, “I will show you the Bride”, and he shows John, not a body of people, but the New Jerusalem.  The remaining verses of chapter 21 go on to give in great detail a description of what this city looks like.  Notice that nothing is said about the inhabitants of the city.  The focus of the chapter is the actual city itself.  Not only does the angel tell John that this city is the Bride, but in case there was any doubt, he reinforces that fact by stating plainly that this city is the “Lamb’s wife”.   So while the Bible never uses the expression, “bride of Christ”, it does use the terms “the Bride, the Lamb’s wife”.  But that title is clearly given to the New Jerusalem and not the “church”.

Moreover, even the nation of Israel is not referred to as the “bride”.  So if the “church” is not the “bride”, and Israel is not the “bride”, there where exactly does the church and Israel fit in to all of this?  Again, scripture tells us plainly.  Elements of the Jewish wedding tradition are clearly visualized when Jesus described the “Kingdom of Heaven” in the parable of the wedding feast (Matthew 22), and the parable of the ten virgins (Matthew 25).  Let’s begin with the parable of the wedding feast in Matthew 22.

Matthew 22:1-10

“And Jesus answered and spake unto them again by parables, and said, ‘The kingdom of heaven is like unto a certain king, which made a marriage for his son, and sent forth his servants to call them that were bidden to the wedding: and they would not come. Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage. But they made light of it, and went their ways, one to his farm, another to his merchandise: and the remnant took his servants, and entreated them spitefully, and slew them. But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city. Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy. Go ye therefore into the highways, and as many as ye shall find, bid to the marriage. So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests.’ ”

It should be fairly obvious that, as Jesus points out right at the beginning, this parable is used to describe a particular aspect of the Kingdom.  In this parable, He is using the metaphor of the traditional Jewish wedding, with the wedding feast being the focus.  Of course, this would have been a familiar metaphor to His audience since they were all Jews.

The theme of this parable revolves around two particular groups of people.  The first group is made of those who already had invitations to participate in the wedding feast.  These were the King’s special invited guests.  They received their invitations first.  One would think that since these people have been given such a special invitation from the King that they would not hesitate to respond.  But notice what happens.  On the day of the feast, none of them show up.  They reject the gracious invitation.  They view it with an attitude of indifference and make all kinds of excuses why they cannot attend.  Some even killed the servants who were sent to them to tell them that everything was ready for them to attend the feast.

This first group is a description of national Israel.  This is the very nation whose God was Jehovah, but who rejected every prophet that God sent unto them to bring them unto Himself.  Stephen accused them in Acts 7:52 when he said, “Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers?” accusing them of killing Jesus, their Messiah.  And for this God judged them with the destruction of Jerusalem in 70 AD.  And in His wrath, God will pour out His judgment upon national Israel during the period of the Great Tribulation.

But there is a second group mentioned in this parable.  Since the King made all these preparations, it was his desire to have the feast furnished with guests.  So he instructed his servants to go out and issue an invitation to anyone, as many as they could find.  This second group represents the nations of the world, or the Gentiles, those whom God would redeem by the blood of the Lamb out of “every kindred, and tongue, and people, and nation.” (Revelation 5:9, 14:6)  I think it is important to note that this second group would also include repentant individuals from the first group, or converted Jews.

Nevertheless, the point to take from all of this is that neither of the two groups in this parable are the bride.  They are guests, and this is important.  What we have is a body of individuals that make up the “church”, or using the correct Biblical term, the εκκλησια (“ekklaysia”), the “called out” (invited) assembly that makes up the Body of Christ.  In this parable they are not the bride, but they are clearly the guests at the wedding.

Take a look at the second parable in Matthew 25.

Matthew 25:1-13

“Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: But the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.”

Now the point to make here with this parable is not to determine who the foolish virgins represent and who the wise virgins represent.  The point is to show that all of these “virgins” represent those who would go out to join the procession of the wedding party as the bridegroom goes to meet his bride and return with her to his father’s house for the wedding feast.  Refer to the video clip at the beginning of this article and you will notice all of the people who accompany the groom on his way to pick up his bride.  As the procession goes through the streets of the village, more and more people come out of their houses carrying a candle or “lamp” and join the procession.  Notice that this happens at “midnight” or more literally, sunset, as portrayed in the video clip.  The young girls in the parable are not going to the wedding to marry the bridegroom.  The bridegroom already has a bride.  The young girls are simply guests at the wedding.

This is not the first instance that scripture posits this notion of wedding guests.  Matthew 9:15, Mark 2:19, and Luke 5:34 use the term “children of the bridechamber”, referring to Jesus’ disciples – those who were called by Christ to follow Him.  That would include not only the twelve, but all those who would be saved by faith in Christ, the “ekklaysia”.  In John 3:29, John the Baptist referred to himself and any others “which standeth and heareth Him as a “friend of the bridegroom”.

So in terms of the picture of a traditional Jewish wedding, all believers, members of the Body of Christ, are referred to as “guests” and “friends of the bridegroom”, but they are NOT the bride.  They go out joyfully with the Bridegroom as He goes to receive His Bride.  But clearly from a scriptural standpoint, the wedding guests cannot be the Bride.

Now there are questions that remain.  For example, how can Christ “marry” a city?  And if the “church” is not the Bride, then what about all those New Testament passages that seem to refer to the “church” in “spousal” terms?  These are all valid questions, and I will seek to address them in part 2.


Galatians 2:20 – Does Christ Live Our Life For Us?

Posted in Uncategorized by Pearl, PPT Moderator on November 19, 2015

Originally posted June 10, 2014

pdf  Trifold: Gal 2.20 trifold

A passive approach to Christian living has not served the Western church well. Few will disagree that Protestantism is predicated on the idea that the Christian life should be lived out in the same way we were saved, by faith alone. By far, the most popular proof text for this is Galatians 2:20;

I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me (ESV).

On its face, the verse does seem to say that we are dead and unable, and Christ is living out our lives for us and through us. The English Standard Version, a Neo-Reformed translation, adds to the idea by excluding the following words that are underlined:

I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me (KJV).

The apostle Paul is saying that there is a sense in which we are dead, but also alive. How can we be both alive and dead? The crux of the problem in interpreting Galatians 2:20 is a Protestant propensity for confounding  justification and the Christian life. Galatians 2:20 is not addressing the Christian life, it is addressing justification. This should be evident because Paul addresses the subject of justification specifically in the immediate context several times (three times alone in Galatians 2:16, Galatians 2:17, 2:21, 3:8, 3:11, 3:24, 5:4). Note what Paul states in the verse immediately following verse 20:

I do not nullify the grace of God, for if righteousness were through the law, then Christ died for no purpose.

The word for “justified” (dikaioō) and the word for “righteousness” (dikaiosynē)mean the same thing. Paul’s point is that Christ “died” in vain if justification is by the law. By “law,” Paul is not referring to an astute observation of the finer points of the law, but the traditions of men that propagate salvation by some ritual, and a dumbing down of the finer points of the law for maintaining salvation through additional rituals (Gal – 2:3, 2:12, 2:17, 2:19, 4:10,11, 4:21, 5:2, 5:3, 5:6, 5:11, note 5:2-5:5 as a summary of these ideas).

Paul is not saying that Christians are dead in the Christian life, and it is Christ alone living through us, he is saying that Christians are dead to the law for justification. Christians died with Christ, but are also resurrected with Christ. Hence, Galatians 2:20 begins with… “I have been crucified with Christ.” Christ died to end the law’s ability to condemn us (Rom 4:15, 5:13, 6:8, 8:1,10:4). We are no longer under its jurisdiction (Rom 7:1-6).

In regard to our justification only, we are, and remain dead while Christ lives, but this does not include the Christian life in which we are alive and new creatures. The usual rendering of Galatians 2:20 makes justification and the Christian life the same thing. Justification is a finished work, while we are continually separated from our old self by learning God’s law and obeying it. That’s commonly referred to as “sanctification.”

Gal 2:20 is ONLY talking about justification. Making Gal 2:20 about the Christian life is tantamount to rejecting half of the gospel pictured in baptism:

Romans 6:3 – Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? 4 We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.

And frankly, it also keeps the believer under law instead of under grace (Rom 6:14). If we are not now able to keep the law as a way of loving Christ and others, the law of the Spirit of life has not set us free from the law of sin and death:

Romans 8:2 – For the law [nomos] of the Spirit of life has set you free in Christ Jesus from the law [nomos] of sin and death.

The law now becomes the Spirit’s instrument of changing us (Jn 17:17, Gal 5:7 Rom 6:6). Our death with Christ stripped the law’s ability to condemn us for we are no longer UNDER it, but what many miss is the fact that being under grace means that we are now able to obey the law in order to please God (Romans 8:1-8).

To be under grace is to be under the law of the Spirit of life. The aforementioned rendering of Galatians 2:20 makes the law of the Spirit of life and the law of sin and death the same thing, and rejects the freedom from the law of sin and death made possible by the new birth (regeneration, or quickening).

This is why Galatians 2:20 is rendered that way accordingly: the “Christian” is still under law (being yet dead), and Jesus must therefore keep the law of sin and death for the believer. This is what drives the idea that Galatians 2:20 applies to the Christian life, BUT the law of sin and death has been ENDED by our death with Christ. We are no longer under its jurisdiction (Rom 7:1-4)—Christ does not need to fulfill the law of sin and death for us, that law was ended by Christ (Rom 10:4). Said rendering turns the gospel completely upside down and rejects the new birth. If the law of the Spirit of life and the law of sin and death are the same, “Christians” are still under the law of sin and death.

Moreover, take note as well that Paul doesn’t say the Galatian error was trying to be sanctified by the law; the error is an attempt to be “justified” by the law (5:4). If Paul’s primary issue with the Galatians was an attempt to apply the law to sanctification in order to justify themselves, why wouldn’t he simply state it plainly?

The real issue in Galatians was a justification by ritual, and a ritualistic dumbing down of the law in order to maintain salvation. This is necessary when the law of sin and death is not properly understood as ended, and replaced with the law of the Spirit of life.

The real issue in Galatians is a justification by ritual, and a ritualistic dumbing down of the law in order to maintain salvation. This is necessary when the law of sin and death is not properly understood as ended, and combined  with the law of the Spirit of life.

In fact, the law of the Spirit of life is redefined as something done by Christ instead of the Spirit using the “perfect law  of liberty” to change us (James 1:25, Matthew 7:24-27).

John MacArthur’s Utterly Delusional Assessment of Roman Catholicism, Part 2

Posted in Uncategorized by Paul M. Dohse Sr. on November 18, 2015


The Protestant Pot Calling the Catholic Kettle Black 

Saturday 11/21/2015 @ 4pm. Podcast Link: Utterly Delusional: John MacArthur’s Assessment of Roman Catholicism part 2

Paul will evaluate a sermon preached by John MacArthur Jr. in 2005 against Roman Catholicism. While this sermon serves as a typical Protestant rebuttal against Catholicism, it also serves to show how Protestantism is guilty of the exact same biblical anomalies not excluding the gospel. Paul and Susan will be addressing MacArthur’s evaluation in light of documented Protestant orthodoxy, not the typical misunderstanding among Protestants regarding its true documented beliefs. Paul will be referencing the Heidelberg Disputation and the Calvin Institutes throughout.

The audio and transcript of the sermon can be found here:

Something to Ponder: The Night Real Death Visited a Celebration of Death

Posted in Uncategorized by Paul M. Dohse Sr. on November 18, 2015

EODMCan we, or should we, separate death and evil as an entertainment theme from the true reality of death and evil?”

It’s safe to assume that if most Christians really don’t understand justification, and they don’t, they understand sanctification even less. Sanctification deals with Christian living after salvation, and the wisdom thereof. More specifically, it’s knowledge in loving God and others.

The manual for such wisdom is the Bible, or in other words, the law (see Gal 3:21-23). Elsewhere in Scripture, the antithesis of love is a direct rejection of Scripture, or what we call antinomianism (Greek: anomia). This is the word translated “lawlessness” in Matthew 24:12, or without law (anomia).The process in Matthew 24:11,12 is worthy of notation: cold hearts are the result of people being led astray from the law by false teachers. In the latter days, the days we are in, this will involve “many.” This is why the flippant discernment among Christians in our day, and an overall inability to think drives me nuts, and in my estimation, the very reason that love is lacking in the church. In fact, the one’s labeled “unloving” among Christians are those who call for holding leaders accountable. Think about this: are we obligated to obey “God’s anointed” if they are leading us into lovelessness? How many of the guys in Matthew 24:11 insist that we “put ourselves under the authority of Godly men”? No, you never trade love for obedience to men and their definition of love whatever that might be.

In Romans 2:12-16, we find that the works of the law are written on the hearts of every individual born into the world along with a conscience that speaks words to the mind. These words that come from the conscience either accuse or excuse. Therefore, the law, or law-like principles inform the judge, ie., the conscience. Based on this, I buy into what I heard a police detective say: “Psychopaths aren’t born, they’re made.” Information intake makes the judge, and a person is the product of the judge speaking to their minds. This is what you are doing when you read to your children at bedtime: you are informing and training their judge.

Of course, this is critical in regard to the spiritual development of our children, and I am not sure where this interconnects with the actual salvation of our children, but the apostle Paul seemed to have a radical view of right thinking for all professing Christians. He demanded that EVERY thought, that is “every” thought, be taken captive, interrogated, and brought into alignment with the law of love (2Cor 10:5). Furthermore, it was Paul’s objective to “destroy” EVERY…mere opinion? This is very interesting in light of an accusation leveled against me on a continual basis: “Why do have to over-think everything?” And in addition, “Why do you have to argue about everything? Oh, here we go again, Paul thinks that error—go figure!”

So this post is some more “over-thinking.” I’m not much for do’s and don’ts and the condemnation thereof, but I wonder in light of the law of love: should Christians celebrate death? Should Christians continually seek out contradictory thinking in their lives? Based on the fact that we are commanded to take every thought captive, the answer to the latter is probably, “yes.”

This is where the recent terror attack in Paris has me pondering, specifically in regard to the attack on the Bataclan Concert Hall where the band, “Eagles of Death Metal” were playing. Can we, or should we, separate death and evil as an entertainment theme from the true reality of death and evil? You make your own observations, but I find myself pondering the visitation of real death and evil on a celebration of, well, death and evil. Whether the answer is yes or no, what are the implications for our lives and even the functioning of our conscience? Are the two categories of entertainment theme verses reality something that can really be completely separate? If nothing else, this is a question pertinent to our youth, no?

Aside from the fact that it goes without saying the act was horrific, consider the opening song that was playing when the terrorists entered: “Kiss the Devil.” Some of the lyrics follow:

Who’ll love the devil?…
Who’ll song his song?…
Who will love the devil and his song?…
I’ll love the devil!…
I’ll sing his song!…
I will love the devil and his song!…
Who’ll love the devil?…
Who’ll kiss his tongue?…
Who will kiss the devil on his tongue?…
I’ll love the devil!…
I’ll kiss his tongue!…

Wow, just wow. This whole scenario is just stunning to think about. Is there a lesson here somewhere? What does the Bible, the law of love say about the devil? It says “He was a murderer from the beginning, and abode not in the truth, because there is no truth in him.” And, “Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning” (Jn 8:33 KJV). So, as this song was being played to the jubilant crowd, those who share this lust for murder walked in and begin mowing people down with assault rifles who just moments before were celebrating the father of murder. This is indeed a bizarre scene.

But let’s consider other hits by this band that more than likely would have been played that night. Here are the lyrics of “Midnight Creeper,”

Well I come in through your window
I see your family there
Yes I’m the midnight creeper
When I go creepin y’all better beware
Well Your child is gently sleeping
Pleasant dreams are in his head
That wife of yours is a sweet young thing
When I leave your wife’ll be dead
Well my steel is sharp and silent
The devil guides my hand
Well I just love to slit them throats
And creep all around this land

Somebody help me out here. What is the logical disconnect that would have kept the concert-goers from actually embracing the terrorists? In fact, one survivor initially thought the attack was part of the show. Are celebrant thoughts of murdering children simply cool, and not their own deaths? For Christians, does death as an entertainment theme fall into the category of love, or at least liberty?

Phil 4:8,9 says to dwell on “lovely” things and peace will follow. Perhaps that’s something to think about in all of this.



Posted in Uncategorized by Paul M. Dohse Sr. on November 18, 2015


Kevin DeYoung: Assurance Comes from Elders Proclaiming You Saved; 12 minutes

Posted in Uncategorized by Paul M. Dohse Sr. on November 17, 2015

  See also “Calvin’s Get Out of Election Free Card” Recommended Reading: “It’s Not About Election”

Source: Kevin DeYoung: Assurance Comes from Elders Proclaiming You Saved; 12 minutes

Paris, Prayer, and the Evangelical State of Islam

Posted in Uncategorized by Paul M. Dohse Sr. on November 17, 2015

project-2016-logo-4Let me clarify something in the beginning of this post: The Paris terrorist attack was NOT God’s will. Secondly, God didn’t use ISIS to judge Paris or France in general. Thirdly, stop praying that God will spare America from an attack if “it be thy will.” Trust me, it’s not God’s will that anyone dies ever. God hates death, period. And lastly, but by no means leastly, stop warning America to repent lest it suffer the same judgment from God. Westboro Baptist church much?

Why do Protestants, Baptists, Catholics, and evangelicals in general pray like this? Well, I could push the easy button and say it’s because we are among the most ignorant misinformed people on the face of the earth, and that would be true, but the fact is that these prayers reflect the worldview and doctrine of the Protestant forefathers.

What was that worldview? Simply stated, the material world is evil, and of course that includes material beings. Like all pagan religions founded on the garden disputation, the goal is freedom to perceive well-being without any real participation in it other than the disparaging of all things material. If you have been following our Heidelberg Disputation series, you know Luther believed that ALL spiritual perception comes through suffering. Ignorant evangelicals deny this theses out of hand because purist Reformation ideology has been watered down over time, but they at least function according to the original principles because as the saying goes, “The apple doesn’t fall far from the tree.” Hence, these prayers are grounded in the ancient idea that all things material are evil, and to the point that it is destroyed, goodness is perceived and experienced though not effected by any act of the homosapien, e.g., “I didn’t do it! The Holy Spirit did it!” Sound familiar?

Therefore, knowing that it is our “natural” inclination to avoid the suffering that would do us good, we take “not my will Father, but your will” (which is supposedly suffering) completely out of context and invoke it into prayer such as the aforementioned. It was certainly God’s will that Christ suffered, but that doesn’t make suffering a good thing, nor does it make suffering the primary epistemology. This bypasses God’s just character and His demand for justice in the world. So consequently there is little justice in the church accordingly, and it is replaced with “forgive others as Christ forgave you,” also taken out of context. Injustice is tolerated in the church for three simple reasons: 1. It’s God’s will 2. Suffering dissuades focus on worldly things and forces us to focus on God (Luther/Calvin) 3. Only suffering leads to increased spiritual well-being. So, yes, what happened to you when you were raped by deacon Don in the hallway closet was absolutely horrible! But…it is God’s will for you to suffer, we should forgive others the way we are forgiven, and if this event becomes public the church will be harmed, and per the Reformers as well, the church is the only way to heaven. If you don’t suck it up and forgive deacon Don, “people will go to hell and their blood will be on your hands.” Sound familiar?

As I am well reminded in my present research for the TANC 2016 project, the undisputed Doctor of the Church for both Catholics and Protestants is Saint Augustine who was an unabashed Platonist. It’s just this simple: Protestantism is fundamentally a Platonist religion, this is simply unambiguous history, and though most Protestants are unaware of this, the fact is often revealed in their mindless truisms, viz, stuff that happens really isn’t done by us if it’s a good work, God preordains death and disaster because everyone deserves hell and anything short of that is “grace,” and a general indifference to justice accordingly. Furthermore, this can also be seen in the average parishioner’s aversion to knowledge as unspiritual. This is a consummate Platonist principle; mankind cannot comprehend reality, and needs preordained gifted mediators to lead others unquestioned. In other words, knowledge is arrogance and refuses to “submit itself to God’s anointed.” This is right out of Plato’s philosophical playbook.

Take note of something if you will: while the present-day evangelical church is hellbent on following the Neo-Calvinist movement, note carefully their commentary on all things ISIS. Have you noticed the lack of outrage? In fact, how many posts would you like to be referred to that actually have a hint of endorsement of ISIS from the who’s who of the Neo-Calvinist movement such as John Piper and Al Mohler? Why is this? Because the fundamental worldview is the same: 1. The material world is evil 2. God preordains seers to obtain unity 3. Unity is based on the submission to authority granted to the seers by God 4. To enforce the orthodoxy of the seers is “just war.” Listen, whether Catholic or Protestant, history shows that enforcing orthodoxy by the sword has always been the policy of both. Read the Westminster Confession for yourself rather than taking the pastor’s word for what’s in there. Besides, he’s only telling you what Al Mohler and John Piper told him.

And look, enforced orthodoxy is not only a Platonist fundamental, but has always been, and always will be a Protestant fundamental principle of orthodoxy. The American Revolution screwed that up, and hence, the Neo-Calvinist disdain for American nationalism. Yes, yes, I know the shtick, we have made Americanism a god, blah, blah, blah, but that is entirely disingenuous. Protestantism, like ISIS, is totally all about enforcing orthodoxy through the state, and ALWAYS has been, and ALWAYS will be. The tension between its church-state lust and filthy America is heard in this prayer…

“Hey America, you better ‘repent’ and turn to God (orthodoxy) or he will judge you! See, see, see what happened on 9/11? You guys better listen to us and do what we say!”

Yes, in the minds of the Neo-Calvinists, and they have as much said it outright, 9/11 was a backdoor enforcement of Protestant orthodoxy akin to the long lost glory days of the Protestant church-state under Augustine who they claim as “the one who returned us to the ancient faith” (B.B. Warfield). Indeed he did. And yes indeed, if America doesn’t start letting God’s anointed run the show, we can expect terror attacks in the future. Read their posts carefully; what did Al Mohler mean when he said “one man’s terrorist is another man’s patriot”?  Creepy much?

ISIS and evangelicals make strange bedfellows, but nevertheless, the tie that binds can be heard in their prayers.


Free Ebook: The Emergent Postmodern Church and New Calvinism

Posted in Uncategorized by Paul M. Dohse Sr. on November 15, 2015

John MacArthur’s Utterly Delusional Assessment of Roman Catholicism, Part 1

Posted in Uncategorized by Paul M. Dohse Sr. on November 14, 2015

John MacArthur was For Baptismal Regeneration Before He was Against It

Posted in Uncategorized by Pearl, PPT Moderator on November 14, 2015

Pray for Paris? How Specifically?

Posted in Uncategorized by Paul M. Dohse Sr. on November 14, 2015

12243233_10153804204253793_2870430053482966045_nPer the usual in these situations, we see a call to pray, but not for anything in particular. I do pray for Paris; specifically, that they will repent of their insane politically correct policies that lead their people to the slaughter. So, this refugee thing; news is already coming out that these guys came from Syria. Listen, guilt over privilege is no reason to sacrifice our children; ie., we have to let these people in because they aren’t privileged and we are. Really? The conditions of these countries are a cause and effect issue. You worked to be “privileged” in a government philosophy/system that many have given their lives for. Elections have consequences, and political philosophies are not mere opinions, they are matters of life and death. Unfortunately, as one expert noted last night albeit crassly, many more people will have to yet die before people get a grip. However, many, even in our culture, think that we deserve terrorism because of our “privilege.” This is just lovers of death trying to con the lovers of life to embrace their worldview. Pray for that; pray that Paris will begin to choose life.

And this has a personal application as well. Christians call for prayer in difficult situations without any concern for truth and consequences. This is primarily rooted in a worldview that sees God as tolerant of evil, and prayer beckons for Him to do something good that we don’t deserve. It’s a fatalistic mindset. There is no truth or consequences—there is no choosing death over life.

But, in fact, we must continually choose life over death, and do our part on every level of life experience.

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Unsafe Zone

Posted in Uncategorized by Paul M. Dohse Sr. on November 13, 2015

PPT Alert

John MacArthur’s Utterly Delusional Assessment of Roman Catholicism, Part 1

Posted in Uncategorized by Paul M. Dohse Sr. on November 11, 2015

Blog Radio LogoSaturday 11/14/2015 @ 4pm. Live Link: Utterly Delusional: John MacArthur’s Assessment of Roman Catholicism

Call in and talk to the hosts: 1-347-855-8317.

Podcast Link: Utterly Delusional: John MacArthur’s Assessment of Roman Catholicism

Paul and Susan will evaluate a sermon preached by John MacArthur Jr. in 2005 against Roman Catholicism. While this sermon serves as a typical Protestant rebuttal against Catholicism, it also serves to show how Protestantism is guilty of the exact same biblical anomalies not excluding the gospel. Paul and Susan will be addressing MacArthur’s evaluation in light of documented Protestant orthodoxy, not the typical misunderstanding among Protestants regarding its true documented beliefs. Paul will be referencing the Heidelberg Disputation and the Calvin Institutes throughout.

The audio and transcript of the sermon can be found here:

Reality Itself Disproves the Church’s Doctrine

Posted in Uncategorized by Paul M. Dohse Sr. on November 11, 2015

project-2016-logo-4From the Huffington Post in 2013:

Citing the “serious sins” of its leader, a Texas-based ministry that promotes home schooling and “male patriarchy” has been shut down by its board.

Doug Phillips wrote on Oct. 30 that he would step down as president of Vision Forum Ministries and stop his speaking engagements after acknowledging an extramarital relationship.

His public admission proved to be a fatal blow for the ministry he headed. Vision Forum was geared for a segment of evangelical and fundamentalist Christians who profess a traditionalist understanding of Scripture, sexuality and gender roles.

In light of the serious sins which have resulted in Doug Phillips’s resignation from Vision Forum Ministries, the Board of Directors has determined that it is in the best interests of all involved to discontinue operations,” according to a statement on the Vision Forum website.1

What happens in reality continues to disprove the doctrine of the Catholic Church and its offspring, viz, Protestantism and its various stripes thereof. Between the two, Protestantism offers the more glaring contradictions and confusion.

Let’s just take Vision Forum as a prime example. Doug Phillips was often fond of referring to himself as a “sinner.”2  Likewise, Tullian Tchividjian, who also recently resigned due to marital infidelity,3 once boasted that he has never done one good work and stakes his assurance of salvation on that fact accordingly.4

Just how insane is church? People give their whole lives to the church and its sinners saved by grace gospel. This is the message they come to hear week in, and week out; yet, when a leader sins, he must resign to save the ministry’s credibility and subsequent financial support. What in the world is going on?

What is going on follows: the institutional church has been trying to save humanity from reality for over 2000 years. The problem with reality is mankind is basically good. Now, please note: I didn’t say that man’s basic goodness will save him, but nevertheless, man is wired for basic goodness. Why does this surprise us? Perhaps because of our Christian insanity. On the one hand, we are created in the image of God, a fact that Christians verbally toss about frequently, but on the other hand we are totally depraved? Which is it?

The case for basic goodness is stated plainly by what’s trending of late: the lost nor the saved will ultimately tolerate sinning leaders in the church or politics. This is because the world pins its hope on basic goodness. That’s a problem for the institutional church; if man is basically good, he doesn’t need the institutional church to find God and have a relationship with Him, and the church needs to be needed. If man is basically able, he doesn’t need institutional religion as an additional mediator other than Christ. That’s bad for business. 

Let’s pause for a reality check; clearly, there is evil in the world, but if man is basically evil, what would the world really look like? And in context of this post, if the function of parishioners was consistent with the message that they pay good money to support, no sinning leader would need to resign, and no ministry would lose support. There is a clear disconnect between reality and the “amen” echoed from the church pews.

And frankly, at pastors conferences and closed-door elders meetings, I think this disconnect is seen as the problem. The institutional church is trying to sell a difficult package, but nevertheless, it is a package they believe in. Resignations are primarily fiscal considerations that sometimes fail to save a given part of the institutional church industrial complex. Many church leaders, whether Catholic or Protestant, see resignations as indicative of the hard work that yet remains in striving for saints to really “understand grace.” However, progress is being made; one example would be the ministry of Pastor Jean F. Larroux, III5 in Presbyterian circles with perhaps the best example being Jack Hyles in Baptist circles:

What better example than pastor Jack Hyles who remained in the pulpit till his death in 2001. Hyles pastored the largest Baptist church in the US, boasting a membership of 100,000 and Sunday attendance approaching 20,000. Till this day, the Sunday School operates 250 school buses. Hyles was the personification of the first gospel wave that emphasized getting people saved and had very little emphases on life changing discipleship. And then there is this:

‘Hyles had also become known for his alleged immorality, specifically his behavior with his secretary (the wife of a deacon in the church)…. Besides Hyles’ own church and schools being scandalized with immorality and pedophilic activity (numerous FBCH men have been charged or convicted of child molestation), Hyles spawned a number of “ministries” (there are approximately 200 independent Baptist churches nationwide that hold Hyles and his teachings in high regard) that have been scandalized in the same manner. For example, seven Hyles-affiliated churches from 1984-1993 were rocked by child molestation scandals.

David Hyles, Jack Hyles’ son, had affairs with at least 19 different women at Miller Road Baptist Church in Garland, Texas, during the time he pastored there. (He was dismissed when a janitor found photos of Hyles having sex with a deacon’s daughter.) Back in the Chicago area (Bolingbrook, IL), and after David’s divorce from his wife, David was cohabitating with a woman by the name of Brenda Stevens. Brenda posed for pornographic pictures in Adam and Chicago Swingers magazines (in an advertisement for group sex) during the time she and David were living together. After David married Brenda, Brenda’s 17-month-old son by a previous marriage was found battered and dead at the Hyles’ home. The police still consider the case a murder and continue to view David and Brenda as prime suspects.’”6

This post is an idea for TANC Ministries’ 2016 project and is not meant to be an in-depth look at this hypothesis, but I want to close with another thought that is related: ministries that are fed by the following of men. Vision Forum is one example among many. So goes the man, and so goes the ministry. In contrast, the Bible makes it clear that any ministry founded on the following of a man has no credibility whatsoever and is false on its face value. Yet, most Protestant denominations are founded on some man’s teachings. Baptists would seem to be the exception except for those who claim a “bloodline” to…you guessed it…John the Baptist.

Project 2016 seeks to explore the extreme cognitive dissonance of the institutional church, and we hope to have the final product of this research available at the TANC 2016 conference in August.


6Paul M. Dohse: The Truth About New Calvinism; TANC Publishing 2011, pp. 128, 129.

Daily Salvation

Posted in Uncategorized by Paul M. Dohse Sr. on November 7, 2015

Daily Salvation

Under Grace

Posted in Uncategorized by Paul M. Dohse Sr. on November 7, 2015

Under Grace 2

The Evangelical False Gospel of Salvation by “Abiding in the Ship”

Posted in Uncategorized by Paul M. Dohse Sr. on November 7, 2015

BTR BORDERToday, Saturday 11/7/2015 @ 4pm. 

Live Link: The Evangelical False Gospel of Salvation by “Abiding in the Ship”

Call in and talk to the host: (347) 855-8317

Do we persevere in a finished work?

Evangelicalism in general is theologically illiterate and totally confused about salvation. The home fellowship movement should grasp the following reality: Catholicism and Protestantism are both vast mission fields. In addition, I think thousands attending the institutional church would leave tomorrow if they had an alternative.

This particular program was inspired by Andy Young’s Tuesday night Bible study out of Acts, specifically his notation on Acts 27:31, “Paul said to the centurion and to the soldiers, Except these abide in the ship, ye cannot be saved.” Really, when it gets right down to it, the way this passage is often used denotes the official doctrine of the Protestant Reformation and its perseverance of the saints; the idea that one must abide in something to keep themselves saved. Evangelicals either proclaim this outwardly, our unwittingly function that way.

The message I am going to cite tonight from a Reformed blog is a prime example.  I have chosen it because this pastor cites many, many Bible verses that indeed seem to bolster the official Protestant doctrine of perseverance. I want to take the opportunity to address these verses one by one.

Good Works, Sin, and the Law

Posted in Uncategorized by Paul M. Dohse Sr. on November 7, 2015

ppt-jpeg4Tullian Tchividjian once said that his assurance, as far as he could have it, was based on the fact that he has never done a good work; that’s just good solid Protestant soteriology.”

Sin has a foe in both the lost and the saved…Child psychologists say their deepest challenges abide with children who have no conscience.”

Truth be known, most professing Christians are uncomfortable with the idea that salvation is a mere legal declaration by God based on a signed contract. According to the contract, we are declared legal by God if we denounce all self worth, declare all of our works and the works of others as “filthy rags,” and submit ourselves to “godly authority.” According to Luther and Calvin, we are in breach of contract if we think we can do a good work. And because of our supposed natural pertinacity to think we have some goodness within us, we can never be sure that we are upholding our end of the bargain. Tullian Tchividjian once said that his assurance, as far as he could have it, was based on the fact that he has never done a good work; that’s just good solid Protestant soteriology. Of course, this so-called gospel is couched in spiritual sounding terms like “covenant” and “grace” and “justification,” etc.

Most Christians are uncomfortable with what goes on in the institutional church, but what else is there? Protestantism, like all doctrines of tyranny, seeks to dumb down the masses they seek to control. Why? Because one of the major essences of sin is a desire to control. Collectivist doctrines and Sin have always walked closely together, and always will, be driven by low information. Protestants can make no sense of the world at all without paradox as a primary hermeneutic; and in fact, paradox is the primary hermeneutic of orthodoxy. Funny, if not so sad, would be the Protestant assertion that “walk by faith and not by sight” means that it is perfectly alright that life makes no sense at all. After all, we are “totally depraved,” and cannot really know anything except “Christ and Him crucified.”

The Catholic Church has never been shy about stating that information in the hands of the great unwashed is like handing a toddler a loaded gun, but Protestant academics skinned the cat a different way: knowledge about the fact that you can’t know anything is really, really deep, and shame on any saint that does not “study [this fact] to show yourself approved.” And, but of course there is work in the Christian life; as Tullian Tchividjian also said, seeking to see your depravity in a deeper and deeper way IS hard work! Again, because of our “natural” tendency to think we can do something good.

So, a knowledgeable Protestant will interpret the following event this way: a garage mechanic finds 10,000 dollars left in a car, and the former owner was unaware that her dead husband left it there to surprise her. He turned in the money to his manager; seemingly a good deed. But, this auto mechanic is going to hell because he thinks he did a good work. According to Luther and Calvin, believing you can do a good work is “mortal sin,” and the belief that one can fulfill any aspect of the law perfectly. Less knowledgeable Protestants are merely confused by these kinds of events because they, by design, have no real knowledge of biblical law/gospel.

First of all, we must begin with a very, very short philosophy lesson that dumbed-down Protestants don’t think they need. But, fact is, if you don’t have at least a basic knowledge of Gnosticism, you will be unable to understand little going on in the church today, if anything. However, I am going to make this very simple: holiness can dwell with weakness. The present creation, though fallen, is not inherently evil, but rather weak. Weakness does not equal evil. Let me demonstrate. Are the angels weaker than God? Yes, but are they also “holy”? Yes.

Our mortality makes us weak, and Sin abides in our mortal bodies, but Sin does not define mortality. We have the treasure of the new birth in clay (weak) vessels. Sin has a foe in both the lost and the saved. In the lost who are not born again, Sin’s foe is the law written upon the heart’s of every individual born into the world. The conscience is the judge that sits over this law and either accuses the individual or excuses them. Child psychologists say their deepest challenges abide with children who have no conscience. If the conscience (judge) has no law, there is no condemnation.

Hence, lack of a developed moral compass via teaching will generally determine the potency of a child’s conscience, and also determine one’s moral compass into adulthood. A judge without a law sits silently. We see this dynamic at work in the aforementioned article cited by the embedded link. Christ often noted that the law written on every person’s heart is a sort of thumbnail version of the more specific law that is the Bible. It is not uncommon for the secular “Golden Rule” to be biblically consistent. This is why the mechanic said he gave back the money; it’s the way he was raised (learned common decency that gives the conscience [judge] a law to work with), and he imagined how he would have felt if the money was his and he lost it (do unto others as you would have others do to you).

So did he do a good work? Yes, of course he did. He obeyed the law written on his heart by God. Will that good work save him? No, of course not. The conscience may temporarily reward him with good feelings, but that will not save him either. This is where we must segue into a little more philosophy. What is your perception of God? Is He an invisible aloof God that disdains everything material? Should we be amazed that He would even acknowledge our existence on any level? Or is He a God that makes Himself known and wishes to see all people saved? Does He actively push all to the precipice of salvation through the very design of His gospel? I think it is the latter, and this is where freewill comes into play: God creates a conscience and a law within us, but it is up to us to develop the conscience through choices. If parents understand this biblical dynamic, they have a clear choice in how they raise their children including the acceptance of contrary philosophies regarding the conscience.

So, God sought to further define what we will call the common heart law with the Old Covenant law, or the law of Moses. There are two laws being dealt with here, and Sin is against both laws. Therefore, the increase of law gives Sin more opportunity to condemn. Sin came into the world as an enemy of good, and its mode of operation is to incite rebellion for purposes of condemnation. Sin seeks the destruction of God’s creation on all counts. More law gives Sin more opportunity to condemn through sinful desires. Sin appeals to the individual through sinful desires, and those desires will prevail according to the strength of one’s developed conscience. Have no doubt: there is a warfare going on inside the unbeliever. Remember, the mechanic acknowledged that keeping the money was a desirable thought, but he knew that would be wrong, was not how he was raised, and wouldn’t be treating others the way he wants to be treated. Moreover, he probably knew his conscience would not allow him to enjoy the booty anyway.

The law is also good. The more law the better. The law is the standard for loving God and others. What if God ended the law’s ability to condemn and only made it useful for love? This would disarm Sin; if sin cannot condemn, it has no power, purpose, or incentive. This is where we talk a little bit about the gospel of Moses. The law can condemn leading to death, and it can love leading to life. As far as those born under the law, they can choose life or death, but ultimately, their end is death. They will suffer lesser death to the degree that they obey their consciences.

This is where the true gospel comes in according to the new birth. The law of Moses not only defines all sin leading to death, but it also defines all love leading to life. Until Christ came, all sin was imputed to the law as a possible indictment. The law held sin “captive” until “faith” came. Of course, the law could still be used to love as well. Christ’s primary gospel role was to die on the cross to pay the penalty of sin, and thereby ending it. Sin or the law? Both. Christ’s death ended the law’s ability to condemn. His death on the cross paves the way for the Spirit to baptize a believer in His death, and resurrect the believer in the same way He resurrected Christ. The new creature born of God cannot be condemned by the law, and therefore, Sin is stripped of its power. That is, IF the believer knows this. Sin can still make an appeal through desires, but the new birth counters that with NEW DESIRES infused by the new birth, specifically, a love for the law that did not previously exist. A believer can still experience the consequences of temporary death from disobedience and the fear thereof, but not the fear of eternal death because there is now no condemnation for those who are in Christ, viz, born into His literal family with God the Father.

So, yes, everyone does good works, but for the unsaved it is lesser death; for the believer it is more life. The unbeliever is still under the condemnation of the law, has an indifference to God’s law, and doesn’t see God’s law as the definition of love. This is why unbelievers often distort the meaning of the word, for one example among myriad, “I love you, but I am divorcing you.” This makes the unbeliever captive to sin. Depending on one’s upbringing, and consequently the strength of their conscience and good habits, their life will be commended by lesser death, but not more life.

In contrast, the born again believer is free from all eternal condemnation, thus stripping Sin of its power, is given a new-found love for the law and truth, and experiences life more abundantly unless he or she obeys sinful desires still present leading to death albeit temporary consequences.

BUT, if so-called believers are taught that they cannot obey the law “perfectly” (which is not the point to begin with) which is supposedly the standard for being truly justified, and thereby leading to a relaxing of the law, you can now easily understand why secular people often live better than church members: their lesser death looks better than lesser life. In other words, the lost world can obey their consciences better than “God’s people” can obey the Bible because they don’t believe they can.

Moreover, so-called saints can also see the law written on their hearts as equally futile because law is law either way—law can only condemn. This totally eliminates the concept of justice which is not absent from the law written on the hearts of all born into the world. This means that the world will have more of a concept of justice than the church. Sound familiar?

Justification is not a mere “legal declaration.” In fact, law has not one wit anything to do with justification. The law either condemns or loves depending on whether a person is saved or unsaved. For the true believer, the law is for love—not justification. The belief that Christ keeps the law for us, because all are unable, accomplishes nothing because the law cannot justify—it can only love.


The Institutional Church is NOT a Body, an Authority, or a Kingdom

Posted in Uncategorized by Paul M. Dohse Sr. on November 6, 2015

ppt-jpeg4Don’t get me wrong, Christians need to fellowship together on a regular basis. It is not enough to leave the institutional church; there should be a replacement. The members of Christ’s body should get together wherever we can and do what Christ wants us to do as His hands and feet. When members get together, wherever they gather is an expression of the body, or body of Christ. That could be in a field, in the woods, at a MacDonald’s restaurant, or someone’s home. To the degree that members gather, a body is expressed. The members are believers who have gifts. The gifts have no authority, and there is not a quorum of gifts that make a body fellowship legitimate.

With that said, the body of Christ assembled together has only the sky as its limit. While it is true that there is only one head and one authority, that being Christ, that doesn’t exclude the organizing of gifts to accomplish astounding things for the glory of God. Believers have too much big government mentality in their spirituality, whether the nanny state or the nanny institutional church, lack of confidence in the individual always has ill results. The body of Christ has far more reason to have confidence in individual members: we are a nation of holy priests indwelt by the Holy Spirit.

In contrast, purveyors of the institutional church speak to the complete inability of the individual as  opposed to Peter calling us a “holy priesthood.” Below, I have posted an example video clip.  Leaders of the institutional church make it clear that individual members are toast without God’s “shepherds.” Christ said he would send us “another Helper” (the Holy Spirit) who will lead us in all truth, and that is in addition to Himself, so how could these “shepherds” possibly be so efficacious?

Another thing claimed by the institutional church is that Christ has given it authority over individual lives and all other authorities. Before the American idea came along, institutional churches of all stripes under the auspices of Catholic or Protestant maintained standing armies. Until America came along, the vast majority of wars, especially in Europe, were religious wars. It is a historical convenience for parishioners of the Institutional church to suggest obedience for unity sake, but historically, the religious authorities that they submit to have never gotten along with others until American jurisprudence arrived. In fact, the present-day face of the institutional church to a large degree, the Neo-Calvinist movement, disdains the Americanism that prevents them from subduing “every corner of the earth.” Their well publicized lack of temperance for those who disagree with them are expressed as desires for said subjects to be run over by buses, thrown into wood chippers, and launched high into the air with catapults.

That brings me to the next point. God’s kingdom is not on earth. We are not only a holy priesthood, we are “ambassadors,” “aliens,” and “sojourners.” Our kingdom is yet in heaven. The institutional church is not God’s kingdom.

Don’t submit yourselves to delusional men who have visions of grandeur regarding a bogus authority granted by a kingdom that doesn’t exist. And their institution is not the body of Christ. Rather, find actual members to fellowship and serve with. The apostle John said such fellowship is also with the Father and Son who are always present. That’s who our fellowship is with, and the Bible is the standard for it—not the delusional musings of those obsessed with power and renown among other men. We are called to real body fellowship where the focus is individual gifts, not the glory of mystic despots.


Is The Baptist Tithe Nothing More or Less Than a Catholic Indulgence?

Posted in Uncategorized by Paul M. Dohse Sr. on November 5, 2015

ppt-jpeg4“Christians” need to understand church isn’t what it used to be. It was ok for about a 100 years due to a mixture of Scriptural truth and Protestant orthodoxy, but once again, the church is returning to authentic Protestantism—Protestantism was ok when it was misinformed by grammatical vestiges of Scripture, but those days are gone; Protestantism is returning to the original article at breakneck speed.

And few misinformed sanctified pastors of the old school are standing their ground; yes indeed, everybody is doin’ it.

The likes of John Piper and John MacArthur Jr., who clearly represent mainline evangelicalism, have said in no uncertain terms that being a church member is synonymous with being part of the body of Christ (8:25 mark). Ministries like 9 Marks aka Mark Dever make it clear that church leaders, according to them, have authority over salvation on earth via John Calvin’s “power of the keys.” TANC Ministries has written on these facts extensively with accompanied citations numbering in the hundreds.

Also in vogue by church leadership is bringing people up on church discipline for not tithing. This is heavily endorsed by the who’s who of the Southern Baptist Convention like Al Mohler and David Platt. Church discipline is the Catholic version of excommunication. It’s their way or the highway, and in this case, a highway to hell according to them. While attending a local SBC pastors conference some time ago in Springboro, Ohio, I got into a serious tiff with one of the workshop teachers over tithing cash. In other words, somebody who merely puts cash directly into the golden plate or sacred basket without personal identification. His argument at the time to me follows: “That’s not being accountable to the church leaders.”

As a longtime SBC pastor, let me share the paramount SBC pastor fib: “I don’t know what the members tithe.” And the same SBC pastor hacks that would tell you that will also stick out their chests and say, “I am on my way to the hospital to visit ________, God put him there to extract the tithes he has been robbing from God.” In the past, half pregnant Protestant pastors used fear, the kickback of prestige, and the allurement of tax deductions to get the tithe, now in keeping with a more accurate Protestantism, they will take away your salvation if you don’t pony up. Shockingly, many evangelical churches require a financial statement in lieu of membership, and people actually cooperate accordingly.

How can this be? While the populous is becoming more and more irreligious, the church infrastructure that continues to be supported by private funds defies belief in light of the church’s steroidal hypocrisy and indifference to justice. One example among myriad follows: while the church doth protest abortion contentiously, statistics show that abortions are higher in number among evangelicals than those of the secular realm. Regardless of outrages perpetrated by both churches, Catholic and Protestant, the money keeps pouring in. There is only one answer that makes any sense at all: the church brokers salvation. And the linchpin of the deal is good ole’ fashioned forgiveness of “present sin.”

Whether Protestant or Catholic, the brokerage of forgiveness knows no bounds. In medieval times, Catholics could purchase forgiveness for premeditated murder before they committed the act in case fate would prevent one from making it to the parish after the deed was accomplished. The price list for Catholic indulgences is fairly easy to find online via Google. TANC possesses some actual cash receipts for indulgences from the 1940’s. Actually holding them in one’s hand and reading them is downright creepy. The concept certainly gives new meaning to the truism, “It’s easier to get forgiveness than permission.”

Protestants are a little bit more discreet in brokering forgiveness for “present sin.” The idea here is that justification is defined by fulfilling the “righteous demands of the law” instead of new birth into the literal family of God. Think about it: if we are once born again always born again and sealed by the Holy Spirit until redemption, what do we need the institutional church for? Trust me, merely being better informed on how to love God and others does not raise the stakes high enough to support four million dollar aquariums in the church lobby; no my friends, it is our very salvation that must be at stake—that’s what brings in the big greenbacks. In an envelope with your name on it of course, and studiously recorded lest you not get a tax deduction (wink, wink).

But should I pay the 10% temple tax on net or gross income? According to everyone, gross, who knew? When you give saint to saint you give from net income because that’s all you have realistically to contribute to a specific need, but when it comes to tithing so the church can decide how to use your money to “meet need,” it’s based on gross income. Go figure.

Luther and Calvin both were huge on the present sin going against our justification gig, and forgiveness of present sin, according to them and Protestant orthodoxy, can only be found where “God has assigned it,” namely, your local Protestant church. So, is this nothing more or less than a Catholic indulgence? The rhetorical answers follow: Did you sin today? Will you sin tomorrow? Is forgiveness only found in the church? Can the church take away your salvation? Can you be brought up on church discipline for not tithing? Or the short version: Does a bear poop in the woods?

Justification has NOTHING to do with “present sin.” We can suffer present consequences for sinning against our father in regard to family sin, and such sin is not love as articulated in the Bible, but in regard to sin against justification, there is NO law and no sin accordingly which means we don’t need the church for any reason whatsoever except to support the egos of the rich and famous.

All we need is like-minded fellowship that encourages us unto good works and the giving of our money to N-E-E-D, not institutions. We are a holy nation of priests with ONE authority ONLY: Christ the King. Our unity comes through agreement on the truth we love—not shameless Protestant orthodoxy. We are guided by the indwelling of the Spirit, not lovers of filthy lucre. We are slaves to no man save Christ…

…come out from among them and be free.



Posted in Uncategorized by Andy Young, PPT contributing editor on November 5, 2015

My contribution to the meme-fest….

Jesus Plus…

Posted in Uncategorized by Paul M. Dohse Sr. on November 5, 2015

Jesus + n

Pay to Play

Posted in Uncategorized by Paul M. Dohse Sr. on November 4, 2015


Spiritual Infrastructure

Posted in Uncategorized by Paul M. Dohse Sr. on November 4, 2015

New Builing Project f

Body NOT Buildings

Posted in Uncategorized by Paul M. Dohse Sr. on November 4, 2015


Church Versus Home Fellowship

Posted in Uncategorized by Paul M. Dohse Sr. on November 4, 2015


My Critical Spirit

Posted in Uncategorized by Paul M. Dohse Sr. on November 4, 2015


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Acts Lesson 65

Posted in Uncategorized by Andy Young, PPT contributing editor on November 3, 2015

Acts Series

Tuesday Night Bible Study – LIVE on Blogtalk Radio!
Lesson 65 – November 3, 2015 (click here to listen)

Join us each Tuesday night at 7:00 PM as the host, Andy Young, leads a verse by verse exegetical study of the Book of Acts.

In tonight’s lesson, Paul is in the middle of a hurricane, and we recount the events that lead to his shipwreck on the island of Melita.

Tonight’s Text – Acts 27:27-44

Why People Say No to the Gospel and Yes to Evangelicalism

Posted in Uncategorized by Paul M. Dohse Sr. on November 3, 2015

ppt-jpeg4What I have come to learn is the lost world understands more about the gospel than professing Christians. The longer a professing Christian goes to church, the less they know about the things of God. I am not saying they don’t know things and learn a bunch of stuff, it’s just that none of it is biblical.

As a born again Christian in 1983, I was totally full of joy and on fire for God, and then church happened. And worse yet, I added to the calamity by going to seminary. What followed was a long dark path of doubting my salvation, being unnecessarily enslaved to sin, and total confusion in regard to what the Bible clearly stated as set against what happens in church. I went through periods where I just threw in the towel and said, “Just keep your mouth shut and serve the church; obviously, I am the problem, all of these people couldn’t be wrong.” Then the stupidity would once again become more than I could bear, and I would start asking questions again.

Finally, I got too good at asking questions in 2007 and the church folks put a full court press on me. After being cast outside of the camp, I sat alone save a few, but there was only one thing that I could see: the promise that “If you seek me you will find me.” And so the journey began at the place where I came from, the joy of my original salvation, but this time with the addition of real knowledge. I believed the promise, and I would find the truth in this life or run out of time and find it in the next—either way was fine with me at that point.

This post is about one of the things I have learned in the journey. People don’t say no to the gospel because they are “totally depraved and have not been shown the kingdom by God’s divine providence,” they say no to the Evangelical gospel because they know it’s not the gospel. Actually, they say no to the Evangelical gospel for the same reason evangelicals say yes to their own false gospel; neither want to lose their own lives to find it.

That’s right, unbelievers don’t want to lose their present life, and they know being saved means exactly that. For the most part, they know this intuitively because the “works of God’s law” have been written on their hearts as with everyone born into the world. As an unbeliever, I said no to many evangelicals who told me that I only needed to believe, and it had nothing to do with anything regarding behavior as that would be “works salvation.” As an unbeliever, I agreed with the basic framework of the wording, but knew that wasn’t the gospel. A demand to cease from the present things that I enjoyed was not the issue, I knew that those things would no longer be part of my being. I would indeed lose my present life, and would be launched into a life that would be something totally new apart from what I had lived with all of my life.

What is it that I didn’t like about the Evangelical gospel? Basically, no new birth. You remain the same, and maybe God will change you and maybe he won’t—it’s totally by faith alone. I knew do’s and don’ts wasn’t the issue, I knew it was a faith alone gospel without the new birth. They plainly told me that any change that would occur in my life was totally up to God because it’s faith alone apart from works, but I intuitively interpreted that as no new birth. Granted, I wasn’t ready to change, but if I ever was, I wanted real change/salvation. They plainly stated, and we hear this today, all of the time, that CHANGE isn’t the issue, but rather “seeing more Jesus.” I interpreted that as no new birth, though I wouldn’t have used that terminology. They were selling a no loss of present life gospel. It sounded tempting; you can keep your present life while merely seeing more Jesus, but I knew it was a pipe dream. I knew what the true result of believing is: new birth; the loss of present life and a future completely entrusted to Christ.

This is why evangelicals say no to the true gospel of new birth and embrace the idea that justification is nothing more than a “legal declaration.” If justification is a legal declaration, new creaturehood doesn’t justify us, a mere declaration does. Skeptical? Let me prove my point with “waist deep theology” rather than Jesus seeing. Evangelicals further state that the declaration alone would be “legal fiction.” Why so? Well, because we are in essence unchanged, but yet God is calling us “justified.” What to do? Their solution is a double denial of the new birth known as double imputation. Supposedly, Christ came to not only die for us, but to keep the law perfectly in our stead. If we continue to live by faith alone, Christ’s BEHAVIOR is also imputed to our account totally apart from any behavior we have. We hear it all the time: “It’s not about anything we do—it’s about what Jesus has done.” Obviously, this makes a real and literal new birth completely unnecessary. OUR behavior is completely irrelevant… “We proclaim the gospel, we don’t try to be the gospel.” If you’re an evangelical, you can have your cake and eat it to. And look at the church accordingly; any questions?

As a new believer, I assumed the church did not deny the new birth as a whole, and that I would find bliss on earth frolicking about with God’s new creatures. Chuckle. Oh the naivety of youth. I took the new birth so seriously, that as I began to live out my Christian life, the fact that I still sinned dismayed me. I searched for answers within the church in regard to reconciling present sin with the new birth. Of course, I wasn’t able to find satisfactory answers because the evangelical definition of new birth is not the biblical definition. Hence, I wallowed in weakness and confusion for years. And sadly, in every church I was ever in, I was one of the leaders! It would be hilarious if not so utterly pathetic.

The home fellowship movement is the freedom and hope believers need. It holds forth the true gospel of new birth. It is the literal family of God, and that’s why we worship where we live. A false gospel has no authority. Come out from among them and be free.


How Calvinism Turns Brave Hearts into Cold Hearts

Posted in Uncategorized by Pearl, PPT Moderator on November 2, 2015

ppt-jpeg4Originally posted April 29, 2013

I will post a video at the end of this article that elicited the following response from those who posted it on the social network where I watched it:

“Not sure what one could add to or take away from what we have just seen. I am reminded of Matt. 24 when Jesus says that because of lawlessness the hearts of many will grow cold. “Just do it” and laughter throughout the time is just beyond me. Heather was in tears. I wanted to throw up. Beyond disgusting.”

The key to understanding the cold-bloodedness that they observed is in their mention of Matthew 24:12, and the two key words are BECAUSE and LAWLESSNESS. Christ said that “because” of “lawlessness,” love would “grow cold.” The source of this lawlessness is described by Jesus in the previous verse: “many false prophets.”

Now we would do well to examine what Christ meant by the word often translated “lawlessness” and “wickedness” in our English Bibles. These words posit the idea of bad behavior, but that’s not what the actual word that is used by Christ means at all. The word is “anomia.” The “a” is a negative article prefix that means “anti” and “nomia” or nomos, refers to God’s law specifically. The idea of sinful behavior is an entirely different word altogether. Among many used is “hamartia,” or “sin” and these two words are specifically contrasted in 1John 3:4. Sin is defined by any aberration of God’s standard.

In Matthew 24:12, as well as many other passages, an anti-Bible agenda is in view propagated by false prophets.

The world in general becomes cold-hearted by rejecting the law of God written on their hearts and administered by the conscience—either excusing or accusing their actions (ROM 2:15,16). The conscience can eventually be seared if continually violated and ignored (1TIM 4:2). Christians are to keep a clear conscience before God (Acts 24,16 1Peter 3:16, 1TIM 1:5, 3:9, 2TIM 1:3). Keeping a clear conscience before God is obviously behavior focused as judged by the Bible.

One of the monumental misnomers of all time is the idea of “legalism.” This term was formulated by false prophets who really want to steer us away from nomos. Misguided obedience has never been the church’s primary nemesis; it has always been anti-word of God. When the apostle Paul warned those who wanted to be justified by the law, “law,” is in a manner of speaking; Paul was referring to what false teachers purport to be the law, not an actual sincere love for truth and a desire to live by it. This is why James stated that anyone who wanted to be justified by the law had to keep all of it, not a standard of their own choosing (James 2:10). Supposed law-keeping is also often connected to salvation by mere ritual as well. This point cannot be better made than to cite what Paul wrote to the Galatians:

5:2 Look: I, Paul, say to you that if you accept circumcision, Christ will be of no advantage to you. 3 I testify again to every man who accepts circumcision that he is obligated to keep the whole law. 4 You are severed from Christ, you who would be justified by the law; you have fallen away from grace. 5 For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness. 6 For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love. 7 You were running well. Who hindered you from obeying the truth? 8 This persuasion is not from him who calls you.

We see here, clearly, that Paul was confronting a belief that being circumcised according to law excused them from a truthful obedience to the law. In other words, justification by law-keeping is ALWAYS a dumbed-down version of the law to make adherence for salvation feasible. Paul contrasts this with true obedience to the law in sanctification:

You were running well. Who hindered you from obeying the truth?

Justification by law-keeping is NEVER an endeavor to obey the truth; it is ALWAYS the replacement of God’s law with the traditions of men—making the law of God “void.” The Pharisees, the supposed poster children for “legalism,” or “living by the law,” were not guilty of trying to obtain salvation by a sincere obedience to the truth, but rather replaced the law of God with their traditions and made that the standard for salvation (which has no law standard to begin with):

Matthew15:1 – Then Pharisees and scribes came to Jesus from Jerusalem and said, 2 “Why do your disciples break the tradition of the elders? For they do not wash their hands when they eat.” 3 He answered them, “And why do you break the commandment of God for the sake of your tradition? 4 For God commanded, ‘Honor your father and your mother,’ and, ‘Whoever reviles father or mother must surely die.’ 5 But you say, ‘If anyone tells his father or his mother, “What you would have gained from me is given to God,” 6 he need not honor his father.’ So for the sake of your tradition you have made void the word of God.

Matthew 23:16 – “Woe to you, blind guides, who say, ‘If anyone swears by the temple, it is nothing, but if anyone swears by the gold of the temple, he is bound by his oath.’ 17 You blind fools! For which is greater, the gold or the temple that has made the gold sacred? 18 And you say, ‘If anyone swears by the altar, it is nothing, but if anyone swears by the gift that is on the altar, he is bound by his oath.’ 19 You blind men! For which is greater, the gift or the altar that makes the gift sacred? 20 So whoever swears by the altar swears by it and by everything on it. 21 And whoever swears by the temple swears by it and by him who dwells in it. 22 And whoever swears by heaven swears by the throne of God and by him who sits upon it. 23 “Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier matters of the law: justice and mercy and faithfulness. These you ought to have done, without neglecting the others. 24 You blind guides, straining out a gnat and swallowing a camel!

25 “Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and the plate, but inside they are full of greed and self-indulgence. 26 You blind Pharisee! First clean the inside of the cup and the plate, that the outside also may be clean. 27 “Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs, which outwardly appear beautiful, but within are full of dead people’s bones and all uncleanness. 28 So you also outwardly appear righteous to others, but within you are full of hypocrisy and lawlessness.

And what were the Pharisees full of “within”? “[L]awlessness” which is the word “anomia.” The English translation is “anti-law” or “antinomianism.” That’s what the Pharisees were full of within—not “legalism” which is a concept not found in the Bible anywhere by idea or word. There is obedience to truth or anti-truth—no in-between.

“Legalism” fosters the idea that Christians can unwittingly try to please God by obeying the truth as a way to earn their justification. The idea was hatched by the Reformers and is a Neo-Calvinist doctrinal mainstay in our day. The favorite illustration is the Pharisees who supposedly were really, really good at keeping the law and obeying the Bible in an attempt to earn their justification. This is a ploy to create confusion in regard to the law’s relationship to justification and sanctification. The Reformers created immense fear among Christians by making the law’s relationship to justification the same as sanctification. In justification, law has no jurisdiction in regard to the Christian. The Christian is transformed from a status where the law is the standard to be justified (and impossible) to a status where the law informs our sanctification totally separate from justification. So, the law is a standard for sanctification, but in regard to the Christian, the law no longer has jurisdiction over his/her salvation. In Calvinism, the law remains a standard for justification IN salvation that must be maintained until the final judgment.

Because man is created to do works, this makes sanctification very tricky with our eternal destiny hanging in the balance. Calvinists therefore assure Christians that if they live their Christian lives by faith alone—they are playing it safe. As one New Calvinist told me: “If I let Jesus do all the work, He can’t fault me for anything when I stand before Him.”  Of course, living in a way that imputes the works of Christ to our Christian walk is very complicated, but be assured: New Calvinists will teach us how to “practice obedient faith” so we can arrive at the final judgment covered by “what Jesus has done, not anything we do”….in our Christian walk. This confounding of the law’s relationship to justification and sanctification makes the Christian walk a minefield with constant danger of  “making sanctification the ground of our justification.” We must therefore seek out the Reformed for their secret formula for living the Christian life by faith alone. “Sola Fide” is for justification and sanctification both—that’s the dirty little secret. The Reformed couch the language in terms like “obedient faith.” The Reformers saw faith as a neutral conduit that God uses to impute the perpetual works of Christ to the believer. In other words, Christ’s atoning work is not yet finished for salvation: though accomplished in one period of time, it must be continually appropriated to maintain our just standing. The maintenance of our salvation is in view. Hence, we must “preach the gospel to ourselves every day.”

But this brings us from fearful hearts to cold hearts. Reformed theology will heap its share of cold-hearted mentality on humanity “because of anomia.” It’s just more anomia dressed in religious garb. This brings my point back to the video that was posted. It is cold-heartedness on steroids regarding the abortion issue. Therefore, the following should make perfect sense to us:

According to the National Right to Life, the total number of abortions in the US is down-33% from its peak in 1980/81- and the greatest decrease is among adolescent girls and young women. Good News!

But if we look further into these statistics, we find disconcerting news for the Church: The abortion rates among professing Christians are commensurate with the rest of the population!

Approx. 560,000 for Protestants (43%)

Approx. 350,000 per year for Catholics (27%)

13% of abortions (approx. 170,000 per year) are performed on self-described “Born Again” or Evangelical Christians (Alan Guttmacher Institute and Physicians for Reproductive Choice, “An Overview of Abortion in the United States,” 2003 and 2008)

Even more disturbing is the fact that these percentages have NOT dropped, even though the number of abortions have in recent years!

These statistics reveal that actually MORE women who profess Christianity are having abortions.

This is what Reformed theology has always done to society. Despite the traditions of men that claim otherwise, the Reformation did not bring light to darkness, it brought more darkness. Post Reformation brought little more than chaos and turmoil to Europe—more than it had ever seen before. It brought tyranny to America in the form of the Salem witch trials, and its contemporary resurgence has resulted in an unprecedented level of abuses in the American church.

It is the epitome of a primary concern of Christ during His ministry: the replacement of the law by the traditions of men resulting in anomia. While waxing eloquent about the Pharisees, Neo-Calvinism is in fact a return to what plagued the apostolic church. To say that Calvinists vaunt the opinions of a litany of past Reformers as authority is an understatement of the most dramatic sort. Even Charles Spurgeon, “the prince of preachers” did little more than regurgitate Reformed tradition. Recently, one Reformed conference was based on the writings of twenty-five Reformed icons. The popular Resolved conferences hosted by John MacArthur highlighted the traditional teachings and legacies of Reformed men of years gone by.

With all of the harping about the Pharisees by Calvinists—they are the Pharisees, and they propagate the same kind of cold-heartedness with it.

Their heart is unfeeling like fat, but I delight in your law.

~Psalm 119:70


A Reformation Day Poster

Posted in Uncategorized by Pearl, PPT Moderator on October 31, 2015

Spurgeon’s False Gospel

Posted in Uncategorized by Paul M. Dohse Sr. on October 30, 2015

SpurgeonMeme Post #4

Where to start in all the ways that this meme contradicts Scripture and denies the new birth and true gospel? Let’s start with a few blatant contradictions.

Our faith does NOT rest. Our faith WORKS through love (Gal 5:6). Faith is a GIFT, but that doesn’t mean we don’t put the gift to work. In fact, the belief that our faith doesn’t work suggests that we must continue to keep ourselves saved through “rest.” Spurgeon, like most lying Calvinist heretics, held to the Reformation’s Sabbath Rest Salvation. It holds to the idea that the Old Testament Sabbath rest is New Testament sanctification and we must continue to live by faith alone in our Christian lives to keep ourselves saved. This, according to Calvin, happens through receiving continued forgiveness for “present sin” through church membership.

And remember, Spurgeon once said that Calvinism isn’t “just a nickname,” but “is the gospel” itself.

True faith doesn’t rest–it works. There is no true love in a faith that rests.

Secondly, the Bible makes it clear that we grow spiritually through obtaining knowledge; what’s up with the idea that knowledge doesn’t define who we are as believers? Frankly, I don’t care how many people think this guy is a spiritual icon–you know, kinda like the Bereans who held Paul accountable to Scripture.

Thirdly, the idea that who we are doesn’t point to the legitimacy of our faith and is therefore not a resting faith contradicts a vast number of Scriptures and Hebrews 11 in particular.

Fourthly, how we feel is most certainly important because the Bible says that faith not working in love will cause the believer to be full of fear.

Why is it ok for Spurgeon to blatantly contradict Scripture? Because Baptists have a longstanding tradition of being man-followers, that’s why.

Furthermore, note that we supposedly rest in the idea that who we are is NOT who Christ is! HUH!!!! Say what???? If Jesus is your big brother because you are literally born into the same family, you had better be like Him or you aren’t born again (see 1John).

And finally, note that we rest in what Christ has both DONE and is DOING. This is the Reformed doctrine of Double Imputation. It teaches that Christ came to secure our salvation by both dying for sin and keeping the law in our stead. It teaches that justification is based on perfect law-keeping rather than the new birth. Jesus could die for us because He lived up to the standard of the law, and presently keeps the law for us if we are “resting” in what He has “done and is doing.” This is a blatant contradiction to Galatians chapter 3. This is the very idea that Paul is refuting in that chapter.

This makes the law a co-life-giver with God and promotes an additional seed (offspring), but their is only ONE SEED (see Gal 3). In essence, Paul was arguing that this very idea makes the law a fourth member of the Trinity. And in fact, Calvinists state this openly when they say that “the empty hand of faith presents the doing and dying of Christ to the law and the law is satisfied.”

So, instead of God electing the means of salvation, Christ dying to end the law, and the Spirit fulfilling “The Promise” of resurrection and baptism to Abraham and Christ, we now have that added fourth element of the law being the standard for justification instead of new birth obtained by faith alone in The Promise. The contrary view of this meme keeps the so-called believer under law rather than under grace, and that’s supposedly ok because Jesus keeps the law for us.

But this also keeps the believer from performing the purpose of the law for sanctification, faith working through love. Instead, we must rest because Jesus is the only one that can keep the law perfectly as the law supposedly gives salvific life when fulfilled. In contrast, the Old Covenant kept sin captive until Christ came and ended it. The law was ended by Christ’s death in regard to its ability to condemn, and we are now free to serve the law in regard to love (Rom 7 and Heb 6:10). The Old Covenant still holds all sin captive that is committed against it (“all sin is against the law”) until a person believes in Christ resulting in the law being ended for condemnation and the person being set free to “use the law lawfully” (1Tim 1:8ff.) for purposes of loving God and others. Those who do not believe on Christ will be condemned by the law, but there is “NOW NO condemnation for those in Christ.” Rather, true believers are free to fulfill the law in aggressive love for God and others (Rom 8).

For the outcome of Spurgeon’s “rest” see the Parable of the Talents.  Resting in love that Christ supposedly fulfills for us evokes this response from Him: “You lazy, wicked servant.”

Protestant/Baptist Theological Stupidity: A Mother Can Give Birth and Leave the Baby Unborn

Posted in Uncategorized by Paul M. Dohse Sr. on October 28, 2015

12033188_915766665125902_8678157754195864061_nMeme Post #3

Thank goodness your mother didn’t give birth to you and leave you unborn! Such is the logic of this meme because those who hold to progressive justification do not understand the new birth. The new birth ends sin—there is no sin to be left in or to deal with in regard to justification. Christ does not finish justification through sanctification. The new birth justifies completely apart from the law whereas sanctification needs the law (Jn 17:17, Matt 4:4). The weakness of the flesh yields no condemning sin that Christ could theoretically “leave us in.” There is NO “your sin” as that sin died with the old you. Your so-called “present sin” is not the same sin that once condemned you. The new birth ends condemning sin and you cannot be unborn.

Is All of Reality a Prewritten Story For God’s Glory and Self Love?

Posted in Uncategorized by Paul M. Dohse Sr. on October 28, 2015

11049521_915766415125927_1353771432453270154_nMeme Post #2

Determinism is a lazy and cowardly approach to life. It is a god of the lazy person’s own making. Determinism finds its articulation in the Protestant Reformation and its historical-redemptive hermeneutic. It supplies an easy one-size-fits-all explanation for life events and brashly characterizes God without fear. It eats and drinks from life with no emotional investment and deems life as having no value other than God’s glory. Every detail and life event is predetermined by God for His own purposes, glory, and self-love. It is a worldview that hates life under the nomenclature of pious worship.

Acts Lesson 64

Posted in Uncategorized by Andy Young, PPT contributing editor on October 27, 2015

Acts Series

Tuesday Night Bible Study – LIVE on Blogtalk Radio!
Lesson 64 – Listen Live at 7:00 PM, October 27, 2015

Join us each Tuesday night at 7:00 PM as the host, Andy Young, leads a verse by verse exegetical study of the Book of Acts.

In tonight’s lesson, Paul begins his journey to Rome where he will appeal his case before Caesar.  But all does not go as planned during the journey.

Tonight’s Text – Acts 27:1-26


Posted in Uncategorized by Paul M. Dohse Sr. on October 27, 2015


Complete Series on the Theological Theses of the Heidelberg Disputation

Posted in Uncategorized by Paul M. Dohse Sr. on October 27, 2015

The Heidelberg Disputation: Part 13; Theses 24, 25

Posted in Uncategorized by Paul M. Dohse Sr. on October 26, 2015

Listen to the podcast or download audio file: The Heidelberg Disputation: Part 13; Theses 24, 25

Welcome truth lovers to Blog Talk radio .com/False Reformation, this is your host Paul Dohse. Tonight, part 13 of “The Magnum Opus of the Reformation: Martin Luther’s Heidelberg Disputation – Theses 24, 25.

Greetings from the Potters House and TANC ministries where we are always eager to serve all of your heterodox needs. Our teaching catalog can be found at

If you would like to add to our lesson or ask a question, call (347) 855-8317. Remember to turn your PC volume down to prevent feedback over your cellphone. If you choose to use Skype to listen to the show, my advice is to just dial direct from your Skype account without using any of the Blogtalk links. 347-855-8317.

Per the usual, we will check in with Susan towards the end of the show and listen to her perspective.

Remember, you may remain anonymous. When I say, “This is your host; you are on the air, what’s your comment or question”—just start talking.

If you would like to comment on our subject tonight, you can also email me at That’s Paul @ Tom, Tony, Alice, Nancy, cat .com. I have my email monitor right here and can add your thoughts to the lesson without need for you to call in. You can post a question as well.

So, tonight is pretty major. It’s major because we are involved in a book project that I want to be wrapped up in time for our 2016 conference. I’m going to run the conference and have this book available. At this point, it looks like Sean Williams of OWP will be taking my place as far as speaking and I will be the MC and kinda running the show. But at any rate, the theses we will be covering tonight fit perfectly with the objective of the project. The theses we will be covering tonight really say it all.

Let me lay some groundwork. After eight years of grueling labor, TANC Ministries has kind of come full circle. It has answered the question: “What’s wrong with church?” The answer…here it is: a false gospel. But you say, “Come now Paul, not all churches preach a false gospel.” Oh really? Where do you get your information on that? Here is the problem with the American church: it was founded on a false gospel, and the fruit doesn’t fall far from the tree. Over the years enough churchy people have read their Bibles for themselves and become confused enough to be saved, but for the most part, those groups function by the traditions of the original false gospel. They believe enough of the right things to be saved, barely, but practice the traditions of the original article. In other words, they do church according to the original traditions of the church fathers.

The fact that this false gospel depended very much on the institutionalization of God’s people by the 4th century is also major because that is known as, and labeled as, “church.” That presents an awesome opportunity because this label represents the institutionalization of the gospel. “Church” is properly defined as the institutional false gospel. The meeting together of God’s FAMILY for mutual encouragement and edification was never meant to be an institution. Why? Because the new birth is so critical to the true gospel and its family ties to God so literal, that it must be represented in true homes of everyday people in a true family setting. New birth means new family, and that family is the very family of God who is the literal Father that gave His only Son in order to bring many more sons and daughters to glory.

An institution has no lot in this affair because it is a family affair, and thus you now understand the gravity of a phrase we read often in the New Testament: “The household of faith,” or “The household of God.” That’s one literal household expressed in many households that are truly in God’s family. Hence, meeting in private homes is actually making a statement about the new birth and literal family inheritance. It’s a family not a stinking institution. Even churches that encompass saved groups function by the traditions of the ancient church and therefore suffer from chronic sanctification anemia. Church has always been predicated on progressive justification with little emphasis on sanctification or wise empowered Christian living. Come now…who gives no testimony that church is about nothing but the gospel week after week after week after week.

So this is where I am: when people contact our ministry for counseling, I have been telling them straight up: “Here is your problem; you’re a Protestant and you go to church.” So, to fill in the dead silence that invariable follows, I will say something like, “C’mon now, you have known for years that something was wrong with church, but you have never been able to put your finger on it. Well, here it is: it’s a false gospel.” Then you get to talking to these people who have been solid evangelicals for years and they don’t even know what the new birth is! And why is that? Because the institutional church denies the biblical definition of the new birth and replaces it with Martin Luther’s definition of the new birth as he states it in one of the very theses that we are looking at tonight.

Full stop. I didn’t make the rules. Who is it that lifts up Martin Luther and John Calvin as the gatekeepers of the supposed true gospel of the Reformation? Viz, justification by faith. Just this year at John MacArthur’s Shepherds’ Conference, who were the one’s lifted up as the heroes of the Protestant faith? Words mean things. I didn’t make the rules. And excuse me, but I must ask what the founders of the church said and taught as the founding doctrine. What they did isn’t my fault; the facts are the facts.

Now, I decided to do this project that seeks to boil everything down to the crux, and thank God that I have a bunch of people helping me, and we are really chewing the fat trying to figure out where to start with this project as far as the primary hypothesis. And, with John Immel’s help, this is going to be a serious publication—no playing around with self-published stuff, this is serious. And at this point, as far as the primary hypothesis, here is my two cents worth:

Church is the problem with church because it is founded on an errant worldview dressed in Bible verses. Justification by faith is the lamb costume disguising the Platonist wolf. Sola Scriptura is a lie; the Protestant Reformation was never about the Bible; it was a kerfuffle over metaphysics. How do we know this? Because as often taught, not by me, it’s not my fault, the 95 Theses launched the Reformation. But, and history is not my fault either, that was a moral disputation; the very founding doctrinal statement of the Reformation came a mere six months later in the form of Martin Luther’s Heidelberg Disputation to the Augustinian Order. Very little of what happens in church fails to find its foundations in this document because its central worldview and theory of being forms church soteriology (the doctrine of salvation).

And we see that explicitly in the theses examined tonight. But there is a rather significant obstacle that I am certain we will overcome, but nevertheless it is what it is. If the Protestant Reformation was really founded on a theory of being and reality, what we call metaphysics in the realm of philosophical study, and it was, and Luther then made the Bible fit that theory eisegetically, and he did, then we must necessarily bring people to an understanding of that worldview. Unfortunately, that must be first. But guess what? Martin Luther is going to help us with that, so let’s get to it.

Theses 24: Yet that wisdom is not of itself evil, nor is the law to be evaded; but without the theology of the cross man misuses the best in the worst manner.

Indeed »the law is holy« (Rom. 7:12), »every gift of God good« (1 Tim. 4:4), and »everything that is created exceedingly good«, as in Gen. 1:31. But, as stated above, he who has not been brought low, reduced to nothing through the cross and suffering, takes credit for works and wisdom and does not give credit to God. He thus misuses and defiles the gifts of God.

He, however, who has emptied himself (cf. Phil. 2:7) through suffering no longer does works but knows that God works and does all things in him. For this reason, whether God does works or not, it is all the same to him. He neither boasts if he does good works, nor is he disturbed if God does not do good works through him. He knows that it is sufficient if he suffers and is brought low by the cross in order to be annihilated all the more. It is this that Christ says in John 3:7, »You must be born anew.« To be born anew, one must consequently first die and then be raised up with the Son of Man. To die, I say, means to feel death at hand.

So I ask, what is Martin Luther’s definition of the new birth in this thesis? It is a raising up with Christ as a result of a death. Next, what is that death, and how does it happen? Luther describes it as being brought low by the cross not to exclude any suffering that God may bring into our life through circumstances. At any rate, the goal as stated by Luther is self annihilation. Now, we must next ask, “Is this a onetime death, or several deaths? Answer: several deaths because while we suffer we are no longer doing “works” (plural) and in contrast God “works” (preset-continuance tense). So, this is an ongoing death process that excludes our works and replaces them with God’s:

For this reason, whether God does works or not, it is all the same to him. He neither boasts if he does good works, nor is he disturbed if God does not do good works through him.

This obviously refers to an ongoing process after conversion. The so-called Christian focuses on death so that God will work in his/place so long as we are “suffering” or experiencing, “death at hand.” But what is that? How do we bring about death at hand? Let’s go back to some of the prior theses to see:

For this reason we are so instructed-for this reason the law makes us aware of sin so that, having recognized our sin, we may seek and receive grace [more salvation]. Thus God »gives grace to the humble« (1 Pet. 5:5), and »whoever humbles himself will be exalted«(Matt. 23:12). The law humbles, grace exalts. The law effects fear and wrath, grace effects hope and mercy. Through the law comes knowledge of sin (Rom. 3:20), through knowledge of sin, however, comes humility, and through humility grace [more salvation] is acquired (Thesis 16).

This is clear from what has been said, for, according to the gospel, the kingdom of heaven is given to children and the humble (Mark 10:14,16), and Christ loves them. They cannot be humble who do not recognize that they are damnable whose sin smells to high heaven. Sin is recognized only through the law. It is apparent that not despair, but rather hope, is preached when we are told that we are sinners. Such preaching concerning sin is a preparation for grace, or it is rather the recognition of sin and faith in such preaching. Yearning for grace wells up when recognition of sin has arisen. A sick person seeks the physician when he recognizes the seriousness of his illness. Therefore one does not give cause for despair or death by telling a sick person about the danger of his illness, but, in effect, one urges him to seek a medical cure. To say that we are nothing and constantly sin when we do the best we can does not mean that we cause people to despair (unless we are fools); rather, we make them concerned about the grace [salvation] of our Lord Jesus Christ (Thesis 17).

It is certain that man must utterly despair of his own ability before he is prepared to receive the grace of Christ. The law wills that man despair of his own ability, for it »leads him into hell«and »makes him a poor man« and shows him that he is a sinner in all his works, as the Apostle does in Rom. 2 and 3:9, where he says, »I have already charged that all men are under the power of sin.« However, he who acts simply in accordance with his ability and believes that he is thereby doing something good does not seem worthless to himself, nor does he despair of his own strength. Indeed, he is so presumptuous that he strives for grace in reliance on his own strength (Thesis 18).

Therefore, the sole purpose of the Bible, according to this construct, is to bring one low in order to receive grace, or additional salvation. This also comes along with a resurrection experience. So, we seek to bring ourselves “into hell” through the use of the Bible (death) resulting in a positive resurrection experience (“whoever humbles himself will be exalted”). This takes place over and over again and is actually defined as the new birth as stated by Luther. The contemporary Reformed nomenclature is mortification and vivification. This is a formal Protestant doctrine that defines the new birth, and it originated right here in the HD. The new birth is NOT a onetime event that transforms us from darkness to light, but is a ritual that seeks to impart an increased salvation.

Thesis 25: He is not righteous who does much, but he who, without work, believes much in Christ.

For the righteousness of God is not acquired by means of acts frequently repeated, as Aristotle taught, but it is imparted by faith, for »He who through faith is righteous shall live« (Rom. 1:17), and »Man believes with his heart and so is justified« (Rom. 10:10). Therefore I wish to have the words »without work« understood in the following manner: Not that the righteous person does nothing, but that his works do not make him righteous, rather that his righteousness creates works. For grace and faith are infused without our works. After they have been imparted the works follow. Thus Rom. 3:20 states, »No human being will be justified in His sight by works of the law,« and, »For we hold that man is justified by faith apart from works of law« (Rom. 3:28). In other words, works contribute nothing to justification.

Therefore man knows that works which he does by such faith are not his but God’s. For this reason he does not seek to become justified or glorified through them, but seeks God. His justification by faith in Christ is sufficient to him. Christ is his wisdom, righteousness, etc., as 1 Cor 1:30 has it, that he himself may be Christ’s vessel and instrument (operatio seu instrumentum).

This isn’t much complicated. Starting in the 29th disputation, and throughout the rest of the Disputation until it ends at thesis 40, Luther puts forth his argument for Plato versus Aristotle. Why does he do this? Because starting in the 12th century, the Catholic Church began to be influenced by the integration of Aristotleism into theology as apposed to the Platonist principles that the Roman Catholic Church was founded on. So, by the time Luther is hanging around in 1518, this debate came to a head. Note,

He who wishes to philosophize by using Aristotle without danger to his soul must first become thoroughly foolish in Christ (thesis 29).

Aristotle wrongly finds fault with and derides the ideas of Plato, which actually are better than his own (thesis 36).

The mathematical order of material things is ingeniously maintained by Pythagoras, but more ingenious is the interaction of ideas maintained by Plato (thesis 37).

I just want you to think about this—this is the first and foundational doctrinal statement of the Reformation, and it is first and foremost a metaphysical debate. What is more obvious? This is why the HD gets little press in the church; because church cronies do not want you to know that. So I ask: how much discussion happens about the founding document of the Protestant church in the church? And why not? Here is the why: because they want to lie and say the Reformation was about the Bible…sola scriptura…that’s a big fat lie, and frankly, they know it.

Obviously, in Luther’s mind, the founder of the Protestant Reformation, the Bible must be interpreted through the right understanding of reality and the state of being. And we all know who he thinks is the judge of that. Remember? He stated it in the introduction to the HD. It’s Augustine who he cited as the apostle Paul’s interpreter. Viz, none of us can understand the apostle Paul without Augustine who by the way was a Catholic and never ceased from being a Catholic. Augustine, one of the original Doctors of the Catholic Church, was an avowed Neo-Platonist. In the 12th century, you have Saint Thomas Aquinas coming in and corrupting the Catholic Church as much as it could be corrupted relative to its wickedness with the philosophy of Aristotle. And by the way, this is conspicuous historical information that lacks the subtlety of somebody throwing a brick through a picture window. This controversy comes to a head in the 15th century and results in the Protestant Reformation…so-called.

So here is our dilemma concerning the new project, and this is unavoidable: in order for people to understand why the church teaches what they teach and why they do what they do, the worldview that created their orthodoxy must be understood. Whoever controls the definition of words controls realty, and whoever controls reality controls the world. Churchianity must not be allowed to co-opt the grammar or the history of which they have done both. There is no escape from the bondage of church without understanding the fundamentals of creation and its reality. And the church pundits know this, and this is why  Maximilien Robespierre well said,

The secret of freedom lies in educating people, whereas the secret of tyranny is in keeping them ignorant.

Now you tell me that Protestants are not the most ill-informed people walking the earth. It’s so bad that Calvinists don’t even know what Calvin believed. Throughout church history when real Calvinists show up on the scene, you have these big controversies. In our present day, you have the argument as to whether New Calvinists or old Calvinists are truly Reformed. Why do people follow these confused scholars who don’t even know who they are? In the book, False Reformation, I painstakingly detail the Sonship Theology controversy of the 90’s that took place in the Presbyterian church. I show how Sonship was actually true Calvinism to a “T,” but caused a serious civil war in the Presbyterian church. But here is the problem: Christians just don’t have the theological wherewithal to decipher the differences and my friends that is by design.

So let’s get back to the crux of this thing. In this thesis, Luther states…

Therefore man knows that works which he does by such faith are not his but God’s. For this reason he does not seek to become justified or glorified through them, but seeks God. 

Obviously, as Christians, there is still a seeking for justification by faith alone that doesn’t involve any work that we do; it is really God doing the work and not us—it only seems like we are doing the work, but it is really God doing the work. Well, how does that work? This is where people get confused and assume nothing iffy is going on in the institutional church. Certainly, they are not saying that we really aren’t doing anything when obviously we are, but that in fact is the case.

The confusion comes in here: if a truly biblical prescription is followed in regard to living for God, there is absolutely no cause whatsoever for anybody to control you. If your salvation is complete, finished, final, and sealed, what do you need an institution for? If you are able to understand reality and make your own way in the world, what do we need oligarchy for? I had a real eyeopener today. I got caught up in a debate on Facebook with a couple of Catholics. Wow. Such an eyeopener. And by the way, oh my, to the “T” in regard to being EXACTLY like debating a Neo-Calvinist. And actually, my eyes are way more opened to how we might meet the objective of the new project. Here is what seems to be the grand crux of the matter: A; It starts with the idea that others are specially gifted to know truth you cannot know. I am not talking about facts, I am talking about ethics per se. B; Those people have been given authority by God to rule over you. C; This excludes individual reasoning, and makes facts totally irrelevant. Now let’s plug this into Luther; he hated reason, right?

This is a communication issue. You cannot help someone unless they believe they have an ability to reason. Catholics nor Protestants, for the most part, believe they have an ability to reason. How do I know? They say so all the time—that’s my first clue. Take today for instance in regard to the aforementioned FB episode:

Paul M. Dohse Sr. David Ingram, if the Catholic Church has become David Cowden’s authority, your reasoning according to the facts is futile. The Catholic Church, and in many cases the Protestant church, is a mediating authority predicated on the idea that specially gifted people understand things that the masses cannot understand. Except the Catholic Church is waaaayyyy more honest about that than most Protestants. I see that David Cowden has responded to you after I just got done typing this and guess what his question regards? Yep, “authority.” Until David understands that the individual is personally culpable before God and has been given the ability to understand truth apart from any other mediator than Christ, You are spinning your wheels. Notice that your citation of Catholic dogma is dismissed as a mere grammatical argument via copy and paste as if typing the words out with your own hands would have lent it virtue. Why is that? Because the meaning of words is not the issue, interpretive authority is the issue.

Debbie Alderman I absolutely trust the authority of the Church that has endured 2,000+ years, despite all the attacks on it, and I trust it way more than a denomination that branched off of Catholicism because they didn’t like what the Church taught. I’m not insulted by the fact that my knowledge pales in comparison to 2,000 years of theologians, church doctors, and scholars. There is nothing in Catholic Church teaching that contradicts Scripture. Did you read the post by David Anders?

Paul M. Dohse Sr. Debbie Alderman, no argument at all from me as you agree with my thesis in broad daylight. You don’t trust your “own knowledge” as set against ancient orthodoxy. This despite the indwelling of the Godhead bodily. Which, apparently, only enables you to agree with the Catholic Church. Bingo.

Paul M. Dohse Sr. By the way Debbie, there is an interesting dichotomy in the words that you use. All of the knowledge that you have is EITHER your “own” knowledge OR the Church’s knowledge. Examine your own words carefully, that’s what you stated. We call this Either/Or Epistemology. All knowledge fits into 2 categories only: good/evil.

Debbie Alderman Paul, the Catholic Church was started by Jesus Christ- and the apostles, popes, and church doctors carried on Jesus Christ’s mission.

Irene Studer Alderman Paul M. Dohse Sr. YOU believe in the authority of the Catholic Church- otherwise what you call scripture is nothing!

Paul M. Dohse Sr. Irene Studer Alderman, “YOU believe in the authority of the Catholic Church- otherwise what you call scripture is nothing!” Well said Irene–we agree on the premise. Your authority is the Pope, and not reason. When God said, “Come, let us reason together” He assumed the Pope would be present. Look, life is about choices–it’s between you and God.

Debbie Alderman Paul M. Dohse Sr.Yes, Jesus is the ONE sole mediator – but that doesn’t mean there can’t be other (lower, subordinate) mediators who, through grace, were sent forth to also mediate (intercede, teach, represent).

Paul M. Dohse Sr. Debbie, Look at what you just wrote: Jesus is the ONE mediator, but there are others as well. And authors somehow equal authority, and then their authority was passed on to the popes because a bunch of popes say so. Really? look Debbie, I am not your judge. Everyone one will give an account for their own choosing.

Again, this is an eyeopener big-time. When truth is married to authority, the facts don’t matter. The Protestant Reformation was founded on the authority of Plato’s Republic, and the theology followed. Next week, we will look at how we work without working, why that was important to the Protestant Reformation, and how it developed into progressive justification and it’s traditions.

Let’s go to the phones.

Galatians 2:20 and the Gospel According to Phil Johnson, Parts 1 & 2

Posted in Uncategorized by Paul M. Dohse Sr. on October 26, 2015

Originally posted on Paul's Passing Thoughts:

Listen to podcast or download audio file. 

PAUL DOHSE: Welcome, truth lovers, to Reformation. This is your host Paul Dohse. Tonight, part eight of the Magnum Opus of the Reformation, Martin Luther’s Heidelberg Disputation. Greetings from the Potter’s House and TANC ministries where we are always eager to serve all of your heterodox needs. Our teaching catalog can be found at If you would like to add to our lesson or ask a question, call 855-8317. I failed to put the area code in there. That’s (347) 855-8317. Remember to turn your PC volume down to prevent feedback. If you choose to use Skype to listen to the show, my advice is to just dial direct from your Skype account without using any of the Blogtalk links. And again that number, just dial direct from your Skype account is (347) 855-8317. Per the usual, we will…

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The Differences: Covenant Theology, New Covenant Theology, Dispensationism, and the Covenant of Promise

Posted in Uncategorized by Paul M. Dohse Sr. on October 26, 2015

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