The Problem with Authority
I was reminded just yesterday why believers must begin taking a much closer look at the subject of authority. A client of mine complained that her adolescent’s social services counselor actually suggested that her son should sue her! This immediately brought back to mind something Susan, my wife, had shared with me concerning outside counseling that one of her sons had received prior to our marriage that was also divisive.
Authority is bad for the family unit. A major theme of TANC Ministries of late has been the love versus authority issue. If you give the subject serious thought, it would almost seem like authority is a necessary evil. Remember, the undisputed greatest nation in history, America, was founded on less governmental authority in exchange for individual liberty. It was founded on the idea of self-governance. Until America, freedom of the individual was greatly feared and thought to be a sure catalyst of chaos that would bring an end to human existence.
But authority divides, and can only bring about conformity and nothing else. The apostle Paul said it best:
1 Timothy 1:5 – The aim of our charge is love that issues from a pure heart and a good conscience and a sincere faith. 6 Certain persons, by swerving from these, have wandered away into vain discussion, 7 desiring to be teachers of the law, without understanding either what they are saying or the things about which they make confident assertions. 8 Now we know that the law is good, if one uses it lawfully, 9 understanding this, that the law is not laid down for the just but for the lawless and disobedient, for the ungodly and sinners, for the unholy and profane, for those who strike their fathers and mothers, for murderers, 10 the sexually immoral, men who practice homosexuality, enslavers, liars, perjurers, and whatever else is contrary to sound doctrine…
The law is used lawfully when it is used for love. Love fulfills the whole law (Rom 13:10, Gal 5:14, Jms 2:8, Matt 22:40). The law asks, “Did you sin today?” Lawfulness asks, “Did you love today?” Authority asks, “Did you do what I told you to do?” Love asks, “What do you need today?” One seeks to outdo each other in meeting needs and honoring one another (Rom 12:10 ESV), the other seeks to outdo each other with control. I have been around long enough in pastor clicks to know that the pastors who are respected most “run a tight ship.” The famous Jack Hyles, the “best preacher since the apostle Paul,” once displayed his pastoral savvy by ordering a deacon to stand up and sit down upon his command of which said deacon obeyed on cue. Parishioners sought Hyles’ permission to go on vacation and buy new cars.
The scope of authority and its true usefulness in this age is extremely narrow. Governments are God’s ministers only when they fulfill His purposes of rewarding good and punishing evil. But Romans 13:1-10 reveals something astounding: we owe the government payment for such services before God, but we only owe each other love. Government is an institution—God’s people are a body. We give money according to the needs of others, not an authoritative religious establishment.
However, the main concern of this post is how outside authority divides families and marriages, especially religious authority. In general, when there is strife and division, authority is always lingering in the shadows someplace. And most troubling is the assertion that “If everyone would just obey the Holy See there would be perfect unity.” But herein is the glaring problem: God will judge individuals—NOT institutions. Even in this present age, how many have been hanged on the gallows of justice for following the orders of those in authority? During WWII, an adolescent could totally circumvent their parents’ authority by joining the Hitler Youth movement. The authority of parents over their children was completely usurped by the state.
Likewise, due to the New Calvinist movement unmasking the true orthodoxy of the Protestant Reformation, the present-day institutional church openly claims authority over the family unit and labels husbands as sub-elders over their families. Wives who don’t buy in are stripped of their salvation by the completely bogus concept of “church discipline.” Whenever I challenge someone to find “church discipline” in the Bible, they always cite verses that invoke… “Ok, so, where is church discipline in this passage?” Take Matthew 18 for example: where is church discipline in that passage? And for that matter, where are the elders? Most absurdly assert that “tell it to the church” refers to the elders. But in regard to the way “church discipline” functions, it’s always the elders informing (telling) the congregation. So, in order to make Matthew 18 about church discipline, the church is the elders, but when it comes to applying the concept, the elders tell the church. Sigh.
And unfortunately, many husbands are all too eager to buy into the sub-elder concept. As long as they agree with the church’s orthodoxy, the wife either obeys or supposedly loses her salvation. And many of these men have the gall to object to wife spanking that is more prevalent in the institutional church than we would like to admit, but pray tell; what is the logical conclusion of all of this nonsense? Wife spanking or not is merely the difference between authority pizza toppings, plain cheese or supreme.
And it also cuts both ways. Wives who want to get rid of their husbands for whatever reason only need to become Reformation queens. Once they establish themselves as a present-day Joan of Arc, the church would not dare deprive them of having a Reformed Kool-Aid drinking husband. Hence, church sanctioned divorce is presently an epidemic.
Once one is tuned into the authority issue, the senses are flooded with data in the milieu of our culture. After hearing what the client shared with me yesterday, I came home and was channel surfing while eating dinner. A documentary about “conscience” on the EWTN channel (Catholic) caught my attention. It went something like this:
So, there are some things wrong by their very nature…So conscience, since it is a judgment of reason, and not the voice of God, can err…To avoid error, conscience must follow the teachings of the Church. Vatican II did not change this. In Constitution on Divine Revelation #10: “The task of authoritatively interpreting the word of God, whether written or handed on [Scripture or Tradition] has been entrusted exclusively to the living Magisterium of the Church, whose authority is exercised in the name of Jesus Christ.
But again, we stand before Christ individually. I have actually heard people say that they will not stand in the judgment before God, but Christ will stand in for them if they obey the church who represents Him. So, “This is my Son…hear ye Him” is now “Hear the church.” This seems like a really bad idea to me, and obviously results in a plethora of interpretations accordingly. Even if everyone obeys an authority, there will be disagreements among the authorities.
We call that “war.”
paul
Does the Law Really Lead People to Christ by Revealing Sin Only?
Originally published October 14, 2013
The insanely celebrated return to our Reformed roots teaches the following about the law:
We are unable to keep the law perfectly. And since a perfect keeping of the law is the standard for righteousness required to live with God forever, our inability to keep the law perfectly leads us to Christ who must keep/fulfill it for us. As Christians, we continue to use the law in this way to “preach the gospel to ourselves.” The more we use the law to show our innate sinfulness, the more we experience “vivification” (a joyful, perpetual rebirth).
The bogus idea that perfect law-keeping is justification’s standard aside, the most popular text that supposedly supports this idea is Galatians 3:24 –
So then, the law was our guardian until Christ came, in order that we might be justified by faith.
To make that verse work, “guardian” (paidagōgos) is often translated as “tutor.” That’s a stretch. The word is better translated “protector”:
Among the Greeks and the Romans the name was applied to trustworthy slaves who were charged with the duty of supervising the life and morals of boys belonging to the better class. The boys were not allowed so much as to step out of the house without them before arriving at the age of manhood (Strong’s Dictionary).
Furthermore, the Reformed gospel teaches that the law is used by the Christian for this same purpose in our Christian walk—to continually lead us closer and closer to Christ by showing forth sin. This blatantly contradicts the context of the passage:
Galatians 3:25 – But now that faith has come, we are no longer [added] under a guardian,
Reformed doctrine clearly teaches that Christians are still under the law’s purpose to show us a deeper and deeper need for Christ and His grace as we see our own sinfulness in a deeper and deeper way. In other words, for Christians, God’s word still has a redemptive purpose. This is the basis for Historic Redemptive hermeneutics. However, even in regard to the lost, the showing forth of sin is only one purpose for the law, but far from being the only one.
Primarily, the law shows forth life. This is by far the primary theme of law throughout the Scriptures. The law shows forth the wisdom of God, and the wellbeing (blessings) of those who follow it. The law is also framed in the context of promise much more than it is judgment.
This gets into the major crux of the Reformed false gospel; the fusion of justification and sanctification concepts. The blessings of law-keeping can be experienced by unbelievers and believers alike, but such cannot obtain eternal life. The point is that the law shows forth life as much as it does death. It shows both. Again, this is a constant theme throughout the Scriptures. Who will deny that unbelievers will have a higher quality of life to the degree that they follow God’s law? No, it can’t gain salvation for them, but the law brings horizontal blessings by virtue of its wisdom.
Point in case:
1Peter 3:1 – Likewise, wives, be subject to your own husbands, so that even if some do not obey the word, they may be won without a word by the conduct of their wives, 2 when they see your respectful and pure conduct.
In this passage, the husband is not won over by the wife demonstrating how sinful we are and our subsequent need for Christ; she is showing forth the blessings of being a believer. These are blessings that he is also experiencing because the home is sanctified by her presence:
1Corinthians 7:14 – For the unbelieving husband is made holy because of his wife, and the unbelieving wife is made holy because of her husband. Otherwise your children would be unclean, but as it is, they are holy. 15 But if the unbelieving partner separates, let it be so. In such cases the brother or sister is not enslaved. God has called you to peace. 16 For how do you know, wife, whether you will save your husband? Or how do you know, husband, whether you will save your wife?
So, there is a sense in which the unbelieving spouse is blessed by the believing one. The law not only shows forth sin, but also shows forth life. The latter is the way the law leads people to Christ just as much as the former.
paul
The Reformation Counter-Reality
The Reformers claimed, sola scriptura (truth based on Scripture alone). But in every case of any claim made by the Reformers of old or new, what they mean by any given word must be clarified. How did the Reformers define Scripture?
Here we begin to examine the Reformation’s redefinition of almost every word imaginable while allowing the masses to assume the normative definitions during indoctrination. If the people assume “nine,” but you want to bring them to “five,” you only talk about the “two” and the “three.” The nine is out of sight and out of mind. But also, during the process of bringing them to five, you allow them to assume two really means “two” and three really means “three.” In Reformed reality, the two and three really mean something different than the normally excepted grammatical definitions of two and three. Otherwise, both together would not equal nine which really means five in their reality. The goal is to get the masses to agree that nine really means five.
That’s a crass simplification, yet, the general idea. It may also be stated from the onset that this is a classic cult indoctrination technique. The technique deliberately excludes facts detrimental to the thesis and redefines words to collaborate a contrary truth. Nevertheless, this is a staple mode of communication among Reformed academia. Words mean what the Reformed academics deem them to mean, and you are the last to know until you see the world their way and it no longer matters. Those who define the words control how reality is perceived, and perception determines behavior. People act according to their logic.
How do people normally interpret information? And how do people normally process the reality that they are experiencing? Most people find their way in the world through natural assumptions. Few of us are taught anything different. As we grow up and mature, we assume that the world we live in is really as we perceive it, and we accumulate conclusions about life accordingly. When we went to grade school and learned words, we assumed that “cat” really means “cat” according to what we perceive a cat to be. We learned sentences such as, “The cat walked across the street,” “See Johnny run!” etc. When we read a newspaper or magazine and see sentences, we assume reported events really took place whether we were there or not. If the writer is telling the truth, a cat really walked across the street. Perception or understanding of the event is increased with more words; the color of the cat, the breed of cat, the name of the street crossed by the cat, etc. Relevant knowledge is what we use to negotiate the world we live in. This also assumes cause and effect, ability to comprehend reality, and some degree of control over our environment. Some call this, “free will.”
If you are being taught by someone who rejects these normative assumptions in a church venue, it is safe to assume that you have little or no mutual agreement in regard to the words being communicated. The words “two” and “three” are being used, but you assume those words do not add up to nine. The someone is allowing you to assume that they interpret reality in the same way you do. And, this description is the commonplace occurrence in most present-day Protestant churches.
Without getting into the realm of metaphysical theory, the Reformed principle will be stated simply, and then it will be confirmed as the standard mode of operation widely practiced in our day. It will also be established that this mode of operation flows from the historic roots and traditions of the Protestant Reformation.
The Imperative Command is Grounded in the Indicative Event
The Reformed principle is sometimes expressed as, “The imperative command is grounded in the indicative event.” The question now following is… “What in the world does that mean!” It begins by understanding that the Reformed use words that mean things to teach that words don’t always mean things. Let’s parse the statement with words that mean things. “Imperative command” simply refers to commands found in the Bible.1 The “indicative event” refers to Christ’s life and death as a historical event.2 Few realize the gravity of the cute play on words with the definition of the word, “history” as “His-story.” This is, in fact, a thumbnail phrase that expresses a vast metaphysical/philosophical body of thought and theory. It suggests that ALL reality is interpreted through the life of Christ. It suggests, as the only objective presupposition, that all of history and reality are interpreted through the one historical event. It is history as reality, and the Christ event is the lynchpin of the story. History is a story, and the story is reality. This is NOT difficult to understand; the danger is letting the simplicity of it escape you because of presuppositions that assume complexity. What the Reformed have done is used thousands of different sub-concepts to teach this one, simple, primary concept.
The key to understanding this view of reality is a focus on perception. In the Reformed worldview, humans are only able to truly perform one function: they are able to perceive things, or see things. Everything else is mere experience. Again, just follow the meaning of the words used here and put them together for a logical conclusion, this is very simple to understand. Again, the danger is being confused by the simplicity of it due to presuppositions.
According to the Reformed worldview, reality is divided into two categories; active and passive. In other words, there is active reality and passive reality. Humans belong to the passive reality, or realm. The passive reality, or realm, includes things like water; until water is acted upon, it is dormant. Items in the passive realm only operate according to the actions of the active realm. In essence, we are dealing with two realms, and NOTHING happens in the passive realm unless it is acted upon by the active realm. Please note: according to this principle, those things in the passive realm that perceive that an action is being initiated in the passive realm are only experiencing the action, but are not performing it. Though the action is very much experienced as something initiated by the will of the being dwelling in the passive realm, it is an illusion—the action is only being experienced and not performed. Free will, and cause and effect within the passive realm are illusions. Cause and effect is split between the two realms: cause is only possible in the active realm, and all actions in the passive realm come from the active realm.
So, what is the purpose of this seemingly futile worldview? Answer: well-being. Simply, happiness. Isn’t that what we all want? To the degree that we properly perceive the reality of the passive realm, we have well-being; no circumstance can disturb our soul, all events are the will of the active realm which is always good and true regardless of how mankind perceives it. And this brings us to the Reformed/Protestant definition of saving faith: it is a true perception of reality apart from any free will, and the belief that nothing of the active realm exists within. It is like an eye that only perceives outwardly. The perception itself in no way enables anything within to act upon the passive realm, but only perceives and experiences what the active realm accomplishes in the passive realm. Faith alone is perception alone apart from any work. If water freezes, it didn’t decide to freeze itself, and did nothing to contribute to the freezing, it was acted upon by a change in temperature. Hence, as many Reformed teachers are fond of saying: “Sanctification is not done by you, it is done to you.”
Where the confusion exists in attempting to understand this worldview is demonstrated by a question such as this: “But when I am doing something, am I not really doing it?” Answer: no, the doing is also an experience. Let’s say that you are standing in the rain. You can feel the rain and experience the rain and everything that comes with standing in the rain and getting wet, but you have no control over the rain. You did not make yourself wet, you are passive; you are only now wet because you were acted upon by the active realm. However, let’s say that you decide to run from the pouring rain and into some sort of shelter. The assumption is that this act occurred because your own will decided to activate your body for purposes of using shelter. Not so, you are a purely passive being who must be acted upon. The active realm acted upon your thoughts and will. Even though you cannot experience the rain’s active motion, you can experience your own, but in either case, it no more you acting upon yourself than the rain is acting upon itself—in both cases the active realm is commanding the effects seen in the passive realm. A tree does not move itself; the active realm uses the wind to move the tree.
We are now one more simple step closer to understanding the imperative command is grounded in the indicative event. Let’s review the critical elements that make up our understanding: passive realm; active realm; history; story; faith; Bible. The active realm acts upon the passive realm to effect a story as expressed in history. Faith is the ability to see the story for what it is, and to understand that you are a passive character in the story. Of course, the story is predetermined by God, and your role is also predetermined. The Bible is a prototype of the story, or a general pattern of the story. It is a tool for helping your faith see your own life reflected in the gospel narrative. Some of the Bible narrative tells the story of other humans who dwelt in the passive realm as a way to understand your own existence in the passive realm, while other parts of the Bible tell the end of the story, what is referred to theologically as eschatology, or end-time prophecy. So, some of the Bible is history specific, and other parts are patterns of understanding exhibit reality and an understanding of it. It may be stated this way: reality is a motion picture exhibited and executed by the active realm and observed by us in the passive realm.
Now, let’s describe what the story is. It is the redemptive story of Christ, and its purpose is to glorify God. Hence, God decided to write this…what we may call a metaphysical narrative, and for the express purpose of His own glory and “self-love.” Also, EVERYTHING in the narrative glorifies God. And consequently, to the degree that we see ourselves as nothing more than characters penciled into the metaphysical narrative plot by God as either vessels of wrath or vessels for glory, we find peace and happiness. After all, reality is just a gospel narrative written by God. Why get uptight about things that we have no control over, or things that ultimately glorify God whether good or evil? And even if your prewritten destiny is eternal destruction, the Bible can help you get so lost in the splendor of God that you would, in fact, rejoice in the opportunity to suffer eternally if it glorifies God. The primary purpose of the Bible is to lift God up, and bring mankind “down to hell.” To the degree that “believers” use the Bible to do this aided by the Holy Spirit, well-being is experienced.
This brings us to a conclusion in understanding the imperative command is grounded in the indicative event. There are obviously many commands in the Bible. According to this way of understanding the Bible, ie., according to a redemptive interpretation, God presents many commands to men in order to demonstrate the futility of man obeying any command without fault and to the pleasure of God. According to this narrative prewritten by God in the active realm and displayed in the passive realm, Christ performed a passive obedience and an active obedience in what is known as the “Christ event” (His death and life). Christ died on the cross to pay the penalty for sin, and lived a perfect life in obedience to the law for those preselected by God to receive the salvation supplied by Christ according to the narrative.
According to the narrative: the law, or the commands read in the Bible, are designed to show all people how evil they are. This shows them their need for Christ, but that need doesn’t cease with salvation. Remember, faith is merely a perception, and faith grows as the perception grows. The perception of what? Answer: the depths of, or an ever-increasing understanding of how much we need salvation. Therefore, the imperative commands are not meant for us to obey because we are not able to, but are rather designed to give us an ever-deepening understanding of how much we needed salvation. Said another way, “the law reveals our evil as set against God’s holiness.” Or…they are based on the indicative Christ event.
The imperative commands are NOT grounded in an expectation of man’s ability to obey them, or for some purpose of man’s co-laboring with God, or some means of people loving God and neighbor, but rather they are grounded in the Christ event for the express purpose of God’s glory. Using the Bible/law in this way supposedly increases understanding of our own evil leading to a gratitude for God’s infinite mercy, and subsequent happiness and well-being. This is what the Reformers really meant by sola scriptura. It is perhaps one of the most egregious misrepresentations ever perpetrated on mankind.
It is not surprising then that this use of Scripture is known as the historical-redemptive hermeneutic. Of course, presenting it as an interpretive method, or hermeneutic, when it is really a way of interpreting reality itself, is yet another flagrant deception. Consequently, what would normally be a contrasting hermeneutic, namely, the historical-grammatical hermeneutic, must now be recruited as a contending alternative to the historical-redemptive method of interpreting realty. What is this saying? It is saying that words mean what we normally understand them to mean. It means that the word “command” assumes that the person giving the command did not already obey the command for the person to whom the command is directed. It also assumes that the one giving the command assumes that the subject receiving the command has the ability to obey it. This is in contrast to the imperative command is grounded in the indicative event.
As we will see as we progress, these Reformed ideas are very ancient. They are actually grounded in ancient mythology. The imperative command is grounded in the indicative event is a more contemporary term that was borrowed from like views of secular metaphysics. For example:
It is often said that one cannot derive an “ought” from an “is”; that is to say, the imperative and the indicative deal with two radically different realms that do not intersect. The realms of fact and duty are like oil and water; they do not mix.3
This is also known as Hume’s law4 and slightly differs from the Reformed imperative/indicative in that the Reformed concur that good can be known in the passive realm, but is not able to be practiced in the material realm by passive beings. Really, it’s the same difference.
In this chapter, the principle elements of the indictment have been presented. In the next chapter, the proof will be presented that authentic Protestantism is guilty of this worldview and its fraudulent presentation. Protestant ideological cross-breeding and confusion can be measured by ignorance regarding the original worldview that the Protestant Reformation was founded on; usually expressed in various and sundry denominations. However, remnants of its ancient principles can be seen in things like let go and let God theology that are eerily similar to…
Be perfectly resigned, perfectly unconcerned; then alone can you do any true work. No eyes can see the real forces; we can only see the results. Put out self, forget it; just let God work, it is His business (Swami Vivekananda (12 January 1863 – 4 July 1902) was a teacher of Vedanta philosophy, and one of the most famous and influential spiritual leaders of Hinduism).
No significant understanding of our present-day church experience can be ascertained without understanding the ideology that produced Protestant orthodoxy. Any suggestion that Reformed tradition and thought was birthed by an exegetical interpretation of the Bible is absurd.
Moreover, it is an ideology that hates life, and will invariably lead to a culture of death, and apparently, happily so. True believers must grasp this, and as a result see what is really behind the lofty sounding theological doctrines it espouses.
3 The Void Within: An Inner Quest for Wholeness, By Arnold C. Harms, Ph.D.
Depression: My Testimony
Part 2 on depression, and program 4 of our sanctification series. Paul will share his own testimony regarding depression as an unbeliever and believer. The testimony segment of the live program is posted below. Call in and comment or ask a question. Here is the live link for tonight’s program: Thursday night, January 14 @ 7pm
My story starts with fear of something that I was terrified of that was out of my control. It is a testimony of choosing death unto death. I was tricked into choosing a major death decision among many other death decisions. It starts with the importance of properly defining words. This is so very ironic that my story starts as an unbeliever 43 years ago with a major theme of this ministry today: the utter importance of properly defining words. Those who define words define reality and how you live in it; let me strongly suggest that you let God define the words that define life. We are talking about the historical grammatical interpretation of reality. Words mean things that determine life and death. No mass grave has ever been filled without the issue of realty present. No adult person laying in a mass grave is guiltless of letting others define reality and the meaning of words for them. It is also a pity that children die with them. If for no other reason, think for yourself because of our children.
This is the beginning of my testimony, and it starts with fear. As a rebellious teen, I chose my life and death carefully. I didn’t want too much death, just enough to have fun and fulfill my lustful desires without ending up dead. Of course, I didn’t have enough information to frame it that way at the time, but that’s how I functioned. Those who want to control you care little about what you understand, how you function is what they are after. That’s why you must define words for yourself. Never let anyone tell you what a word means—you must understand it in your own mind.
So, as far as taking LSD, that was too much death for me. I made sure I stayed with Death Lite. Therefore, I took a drug called “Window Pane” that was a lesser hallucinogen than LSD. I didn’t want to see monsters and stuff like that; too much death. I just wanted to see fluid running through the veins of leaves and wall paint dancing. But herein is the huge problem: Window Pane is LSD—they just changed the name. I chose a death that I would not have ordinarily chosen; I let others define the word for me, and the result was a death that I didn’t see coming.
I had an absolutely horrible “bad trip.” I was riding in a car tripping with friends and was in a trance for an undetermined amount of time. I came out of the trance upon some kind of physiological trauma experienced with vomiting colors out of my mouth. As I yelled while lurching forward, clouds of colors came out of my mouth. I suspect my heart momentarily stopped or something of the sort. My friends were delighted and wanted to know, “What did you see?! What did you see?!”
After that, I went into some sort of anxiety frenzy that had me walking and walking the same day well into the night until the trip ended. I think maybe I knew that I nearly died. Well, my drug days were over at that point and I stuck with safer death like alcohol and marijuana. Then things get even more ironic. I wasn’t aware that LSD use could lead to flashbacks. Someone handed me one of those Jack Chick-like cartoon tracks with the various and sundry narratives (chick.com). This particular one was a story of a girl who used LSD, became a Christian, and later died from an LSD flashback. I wasn’t aware that one could have LSD flashbacks. Funny, the track didn’t have its intended impact, I didn’t think, “Oh, I will become a Christian just in case I have a flashback and die.” No, I focused on the fact that I could possibly re-experience that fateful day without any warning. Of course, like most religious stupidity, the track exaggerated the flashback experience by stating that one could die as a result of a LSD flashback which is highly improbable, but I was focused on the fear of having that horrible experience again. This began my long journey of a life dictated by fear.
Why didn’t I then go to an expert to see if flashbacks could be prevented some how, or at least dealt with some way in case I had one? The answer to this is simple: experts are adults, and I didn’t want to reveal that I had taken LSD. My fear escalated into anxiety attacks and hyper-ventilation which also feel like near death experiences. Add more fear. I ended up being taken to a doctor by my grandmother who diagnosed me with an “anxiety disorder,” which “runs in the family.” Listen, in the vast majority of adolescent severe anxiety problems complete with panic attacks, this is reality: it’s caused from death choices they have made. In this kingdom, anxiety is epidemic because of death choices—period. And you know what, we just might get into the death/life sanctification paradigm in this depression segment of our Christian living series. Sooner or later we are going to do it in this series, and we just might do it in this depression segment of the series.
The doctor prescribed anxiety medication, but I wouldn’t take it because the former bad trip experience was so horrific that I was afraid of any kind of medication. Also, because one of the pranks practiced by my friends was slipping drugs into other people’s drinks, I wouldn’t drink from any container that had escaped my monitoring for any length of time. This is an example of how particular fears can lead to all kinds of paranoid behavior deemed quirky by others: “The guy takes his beverage to the bathroom with him; gee, that’s strange.”
Next I want to talk about my first panic attack. I was riding around with some new friends that had not yet initiated me into their click with their favorite prank. There was a paved road that terminated into a gravel road, but at the point of termination, the gravel road elevated sharply. Driving towards it at night, it looked like you were headed straight into a concrete wall. Of course, they made sure I was riding in the front seat for the event. Well, the joke ended up being on them as I went into severe hyper-ventilation and ended up being taken to the hospital. See how the underlying fear of other things led to this? In addition, panic attacks are also very terrifying, so that was one more thing added to my life that I was afraid of. Add more fear. See how all of this leads to a downward spiral of paralyzing fear? Not only that, I was conditioning myself to react in fearful ways. In other words, we can habituate ourselves with fear to the point where fear becomes a way of life.
So where do we go next with this? As a young man, I continued to make death decisions. Between circa 1976 and 1982, I led a very promiscuous lifestyle. Then came the news that aids had been around since 1969, and could lay dormant for ten years! Nobody knew that during the disco 70’s when one-night “hook ups” where all the rage. Ooops. Again, due to bad information, I thought I was only choosing Death Lite. In my mind, it was likely that I had contracted it when the statistics were considered. Add more fear. See how this works? There is absolutely no doubt in my mind that my lifestyle, decisions, and compounding fear coupled with a guilty conscience to boot led up to my major depression. The anxiety came first, and the experts tell us that anxiety always walks side by side with depression. I could go on and on about how decision after decision led to more and more fear in my life.
However, when I got saved, it was a pretty dramatic transformation. And I will be honest with you, I think if someone could have sat down with me and explained what I know now about justification today, I don’t think fear would have ever crept back into my life. My salvation experience was so dramatic and accompanied by so much joy that I doubt I gave much thought to sin early on. But I began to become very troubled about remaining sin in my life.
I was totally dedicated to the idea that the Bible had all answers to life’s questions, I just couldn’t find the answers. I was really, really serious about being a Christian; that’s why I joined a Southern Baptist church and attended a Southern Baptist seminary. But then orthodoxy happened. There is no doubt in my mind that my conversion was genuine, but I joined up with a religion that keeps one under law; so, in regard to how I eventually began to function, I was no whit better off than my miserable former life. In fact, I might have been worse off.
Certainly, my Christian life had far less “big sin” than before I was a believer, but Protestantism calls for the “believer” to remain under the fear of condemnation—that’s just Protestant orthodoxy plain and simple. It has now become plain to me that fear of condemnation is what led me into depression as a believer. Also, condemnation is what empowers sin. To the degree that there is doubt that you are not under condemnation, the sin within can use that to provoke you to sin; the Bible is VERY clear on this. Then, condemning sin committed just gives more fodder for further condemnation; it’s just another downward spiral of fear and condemnation. Let’s note 1Corinthians 15:56-58 on this:
56 The sting of death is sin, and the power of sin is the law. 57 But thanks be to God,who gives us the victory through our Lord Jesus Christ. 58 Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that in the Lord your labor is not in vain.
This passage is soooo major. First, what in the world does “the power of sin is the law” mean? This is the condemnation of the law—this is being under law. In Paul’s letter to the Romans, he explains how the sin within uses the law (if it condemns) to provoke us to sin.
Romans7:7 – What then shall we say? That the law is sin? By no means! Yet if it had not been for the law, I would not have known sin. For I would not have known what it is to covet if the law had not said, “You shall not covet.” 8 But sin, seizing an opportunity through the commandment, produced in me all kinds of covetousness. For apart from the law, sin lies dead. 9 I was once alive apart from the law, but when the commandment came, sin came alive and I died. 10 The very commandment that promised life proved to be death to me. 11 For sin, seizing an opportunity through the commandment,deceived me and through it killed me. 12 So the law is holy, and the commandment is holy and righteous and good.
13 Did that which is good, then, bring death to me? By no means! It was sin, producing death in me through what is good, in order that sin might be shown to be sin, and through the commandment might become sinful beyond measure.
I don’t rightly understand the ins and outs of how this works, but the Bible is clear that the possibility of eternal condemnation empowers sin. Somehow, sin uses the possibility of eternal condemnation to create desires that tempt us to sin. This is why Christ came to end the law (Rom 10:4). And this is why men fear death; the judgment that follows. Hence, “The sting of death is sin, and the power of sin is the law.” This is what is so important about a proper understanding of the new birth. The old us that was born under law and its condemnation literally dies with Christ, and we are now free to serve another master, not the Sin master:
Romans 7:4 – Likewise, my brothers, you also have died to the law through the body of Christ, so that you may belong to another, to him who has been raised from the dead, in order that we may bear fruit for God. 5 For while we were living in the flesh, our sinful passions, aroused by the law, were at work in our members to bear fruit for death. 6 But now we are released from the law, having died to that which held us captive, so that we serve in the new way of the Spirit and not in the old way of the written code.
This is the “Therefore” in 1Corinthians 15:58; we are now totally free to aggressively love God and others without fear of condemnation. And…
1John 4:18 – There is no fear in love, but perfect love casts out fear. For fear has to do with punishment, and whoever fears has not been perfected [or matured] in love.
Fear of condemnation provokes one to sin, leading to sin, and more and more condemnation and fear. Yet, Protestant orthodoxy calls for saints to remain under law and fear of its condemnation. The Protestant formula follows: Christ continues to cover our sin if we live by faith alone in the same gospel that saved us. Sin is not ended, it is only covered. And, don’t miss this…if we are not still under condemnation, well, what do we need Christ for? This very question is posed rhetorically as if you are an idiot if you think we are not still under condemnation. Well, if you no longer “need the gospel,” you have tossed Christ aside and moved on to “something else other than the gospel.” Come now, be honest, we hear this constantly among Churchians.
Hence, we can expect that depression is just as prevalent in the institutional church as it is in the world. We can also expect more sin in the church because of double temptation. The world is only tempted to sin by the law of conscience, Churchians are tempted by both. Moreover, the prescription according to Protestant orthodoxy for condemnation is a “return to the same grace that saved you.” The likes of Jerry Bridges call for a re-contemplation of the gospel rather than a change of behavior to deal with the condemnation that shouldn’t be their in the first place. What will this effect? It will bring about a “searing of the conscience with a hot iron.” True, Christians shouldn’t be under the condemnation of the law to begin with, and true, if you change behavior while under the law, that is works righteousness, or merely lesser wages for death, but this approach is a further regression from the truth and makes Christians just as indifferent to the law as unbelievers—they are not free to love the law and to use it for love—they are still enslaved to its condemnation. LOOK! This is NOT rocket science, this is EXACTLY why the church looks like what it does.
Consider the mentality that I had as a depressed Christian. Sure, I was a huge proponent of obedience, but I had a very uneasy relationship with it. Why? I never knew for certain that my obedience wasn’t for purposes of self-justification because of my Protestant single perspective on the law and sin. And in essence how can you? You can’t. Therefore, there is always going to be some level of condemnation in your life provoking sin and leading to more and more condemnation. And going to church adds to that, no? Sure it does; week after week you go there and hear about how terrible you are, and if you are under law—that’s probably true!
Listen to what I said to the elders who interviewed me because I joined a new church in the midst of my depression: “God is the last person I want to see right now.” What’s that? Right, that’s clearly fear of condemnation! When I began counseling with the pastor of that church, consider what I came to him with in regard to how I was dealing with the problem: “I read my Bible (contemplationism) for two hours today and prayed for three hours!” Note that while I deemed myself a proponent of obedience, in reality I was a functioning Christian mystic. When the pastor started instructing me to think differently and do things differently, I expressed my concern as to whether or not “obedience is curative.” He focused on teaching me to cling to the promises of God, and to obey, but we were both confused about obedience being love and not lesser condemnation. Sure, if you cling to the promises of God, and keep a clear conscience before Him, you are going to eventually come out of the depression, and that’s what happened to me eventually, but that’s just putting a Band-Aid on the symptoms. The real problem is condemnation with fear following. A person can reap the benefits of a clear conscience while still functioning as someone who is under some degree of condemnation, but with a proper understanding of justification, there is NOW…NO condemnation for those who are in Christ (Romans 8:1).
No condemnation leads to less and less sin and more and more love. Love “covers a multitude of sin” and “fulfills the whole law.”
Protestant orthodoxy calls for the “Christian” to remain under condemnation of the law and its fear of condemnation. Martin Luther believed that all works performed by Christians need to be “attended with fear” [of condemnation]. John Calvin stated the same in no uncertain terms. In Protestantism, the catalyst for sanctification is fear of condemnation and a continued need for the same gospel that saved you. That is a root source of depression. The present-day biblical counseling movement produces mental illness through its own churchianity, and then cures it by teaching people to sear their consciences with a hot iron. Protestantism produces mental illness, and then presents itself as the cure.
Next week, we will examine concrete actions that one needs to take in order to have complete victory over major depression.
Paul's Passing Thoughts 
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