Paul's Passing Thoughts

“Calvinism collapses unregeneration into regeneration; hence, Total Depravity (the “T” in TULIP) also refers to believers.”

The fundamental defect of Reformed theology is its view of law and gospel; specifically, Christians remain under the law instead of a transformation to under grace. “Grace” becomes a covering for remaining under the law instead of something totally separate. Those who are under the law will be judged by it at the final judgment, are provoked to sin by it, can’t comprehend it, and are unable to obey it (Romans 8:7,8). Have you ever heard a Calvinist describe Christians in that way? That’s why. Calvinism collapses unregeneration into regeneration; hence, Total Depravity (the “T” in TULIP) also refers to believers. In one respect among many, it is impossible for Christians to be totally depraved because there is no law to judge us as totally depraved. Discussing ways in which this may be true practically are also fruitless because where there is no law, there is no sin (Romans 4:15, 5:13, 7:1,6,).

It’s like this: you are brought into court based on charges that you are unrighteous. You are found innocent for three reasons: you possess the righteous of God; there is no law in which to judge you; and even if there was, Christ has already served your time and paid the penalty.

Note what Paul states in Galatians 3:10-14;

10 For all who rely on works of the law are under a curse; for it is written, “Cursed be everyone who does not abide by all things written in the Book of the Law, and do them.” 11 Now it is evident that no one is justified before God by the law, for “The righteous shall live by faith.” 12 But the law is not of faith, rather “The one who does them shall live by them.” 13 Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who is hanged on a tree”— 14 so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith.

In Reformed theology, we are still under the law, but they make the fulfillment of the law part of the atonement. In other words, atonement is not a righteousness revealed “apart from the law” (Romans 3:21). Christ paid the penalty of sin by dying on the cross, but also lived a perfect life on earth to fulfill the righteous requirements of the law. The law is therefore still a standard for determining righteousness. It is a standard for justification that must be fulfilled in order for us to be found in the righteousness of God that is imputed to us.

Hence, Christ “lived and died” for our justification. His life lived on earth becomes part of the atonement in that the perfect obedience of Christ is imputed to our sanctification—IF we appropriate the works of Christ by faith alone in sanctification. However, the Scriptures never say that, but rather state that Christ died for our sins and was resurrected for our justification (Romans 4:25). By “one act” of obedience we were justified, not the totality of His obedience while He lived on earth (Romans 5:19, Hebrews 10:10 [“sanctified” used in the sense of being permanently set apart and declared holy]).

Calvin makes it clear in the Calvin Institutes (3.14.9,10,11) that attempts to keep the law as Christians is futile because we are unable to keep it perfectly. This is the same standard that those who are under the law (Romans 6:14) are confronted with. Therefore, obviously, the law is still a standard for justification in the Reformed gospel construct. Calvin’s answer to our dilemma is found in CI: 3.14.11; he states that the righteousness of Christ is applied to us as we revisit the gospel; specifically, he states that our “reconciliation with God” is “perpetual.” No wonder that we must “preach the gospel to ourselves every day.”

Sound familiar?

paul