Paul's Passing Thoughts

The Non-Doing Doesn’t Damn Protestants; It’s What They Believe About the New Birth

Posted in Uncategorized by Paul M. Dohse Sr. on October 17, 2014

“Protestantism speaks of being saved from the condemnation of the law to a rest from obedience to the law of the Spirit of life. This is a rejection of the new birth and leaves the Christian enslaved to sin. This denies the good news of the incorruptible seed that Christians are born of. Protestantism makes the case that “the law” cannot produce righteousness, but this totally neglects the true biblical relationship between the believer and the law of the Spirit. A one-dimensional law necessarily rejects the new birth and circumvents the Christians ability to love God and others.”

In the parable of the talents, the slothful servant wasn’t sent to hell because he was lazy, what sent him to hell is the logic that caused the laziness. In other words, his laziness was a symptomatic cause of what he believed about God.

All liars will be thrown in the lake of fire, but it’s not the lying that paves the way—what they believe paves the way. How they act is merely a natural result of what they believe. Likewise, how Abraham lived is not what made him righteous, what he believed made him righteous—his life as set against the weakness of his mortality was the result.

BUT we cannot stop there because what we believe is not the direct thrust of what we do. Yes, it’s a symptom, but not the main thrust. What we believe leads to God recreating us or not recreating us through the new birth. The argument is better defined by behavior flowing from a particular type of human creature: born again of the Spirit or not born again of the Spirit. We must be careful to not say it’s belief alone while excluding the regeneration of the new birth.

It is also very important to know that regeneration is a colaboring with the Spirit that puts us in the love-loop. If we are not truly recreated into new creatures born of God who actually participate in righteous doing, we are not really participating in loving acts. Simple belief only watches the love being performed or manifested by the Spirit with no involvement by us. When Jesus says, “well done faithful servant,” he supposedly isn’t really talking about anything we did other than simply believing, which also ironically includes, “as much as you did it to one of these, you did it to me as well.”

Now let’s use this paragraph to dismiss some stupidity. The title of this post does not include people who consider themselves Protestants, but really have no idea what the Protestant gospel states. But would you go to a Kingdom Hall church because you have points of agreement with them? No, and why is that? Because you know the fundamentals of their gospel are false. So, if the official stated gospel of Protestantism is false, you need to get out of there. And that is the case. Secondly, Protestants like to interpret reality via either/or. This is because it is a Gnostic religion founded on all reality being interpreted by two categories only: material evil or invisible good. What you are discussing, whatever that may be, is one or the other. In contrast, OUR doing is not either evil or good, it can be one or the other, or both. In Protestantism, man’s doing must be totally good, or totally evil according to its Platonist/Gnostic foundations, and it is therefore the latter because man is part of the material world. The Reformers then went to the Bible and stuffed the Bible into that prism come hell or high water.

Protestantism is a false gospel because it redefines the new birth and denies the biblical definition of it. How is this done? We will use Romans 8:2 to explain.

For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death.

This is not complicated. Protestantism denies the new birth by making the law one-dimensional. The law can only do one thing: condemn. Therefore, you are not set free to “serve,” you are only set free from the condemnation of the law. YOU do not pass from death to life functionally, only positionally. By faith alone in Christ’s death and resurrection, the Spirit performs all of the acts of love described in the Bible in our stead. That becomes the Protestant definition of being free in Christ: Jesus performs all obedience in your stead through the Spirit. The Christian life of faith is a “rest.” As Joseph Prince has stated,

When we work, God rests, when we rest, God works.

And that my friends is good old fashioned authentic Protestant soteriology. That is almost word for word from John Calvin himself.

When the law can only condemn, we must stay clear of it because it demands perfection as a standard for righteousness. Its righteous demands must be fulfilled by the law-giver Himself. And again, there is no dynamic from which any person can please God because they are of the material realm in which only evil can come. Therefore, the new birth must be redefined as a position rather than something that results in a function performed by humanity. A command to love is really a command to see what you are unable to do while watching its manifestation by the Spirit…

When we work, God rests, when we rest, God works.

Rather than the new birth being defined as an actual new creature able to please God through loving obedience to the law, it is defined as a rest that merely perceives the works of the Spirit apart from us. We do not love functionally because belief does not bring about an actual new creature—only an ability to perceive works done by proxy. Christ said, “You MUST be born again”; therefore, a true gospel must properly define the new birth. Is it being set free to rest, or is it being set free to serve as literal new creatures reborn of God?

In the former, note that the law of the Spirit of life is something that the Spirit does and not us according to Protestantism. The law of the Spirit of life is a realm in which the Spirit performs obedient acts of love in our stead. This frees us from the condemnation of the law of sin and death and its demands for perfect obedience. Any attempt to obey the law directly is not of faith—the law must be obeyed for us as a result of complete rest “in Christ.” The law can only condemn.

In Protestantism, some teach that the law of the Spirit of life is a realm, and the law of sin and death is an actual written law while others teach that both are a realm; viz, Spirit realm versus sin realm, or material versus invisible. But either way, the Christian life is a rest.

In addition, according to them, remember that the Christian life must continue by faith alone, the same way we were saved. This necessarily connects the Christian life to our original salvation; in other words, salvation must be maintained the same way it began: by faith alone. If works must be eradicated in the Christian life save the work of faith only, it must be concluded that salvation is an ongoing work. If it wasn’t, we could safely leave the gospel that saved us and move on to something else. The who’s who of Protestantism warn continually that this would be a false gospel.

Start with Christ (that is, the gospel) and you get sanctification in the bargain; begin with Christ and move on to something else, and you lose both (Christless Christianity: published by Dr. Michael Horton in 2008, p.62).

It’s remaining in a rest to keep yourself saved by faith alone, the same way you were saved. Working in the Christian life is made synonymous with works salvation and law-keeping for the same.

Now, let’s look at this from the biblical point of view. In Romans 8:2, in both cases concerning the law of the Spirit and the law of sin, the word is “nomos.”

g3551. νόμος nomos; from a primary νέμω nemō (to parcel out, especially food or grazing to animals); law (through the idea of prescriptive usage), genitive case (regulation), specially, (of Moses (including the volume); also of the Gospel), or figuratively (a principle):— law.

The strict grammar calls for the meaning to be a prescriptive application of principles or regulations. There is a law of the Spirit, and a law of sin and death, and both refer to a prescriptive standard. It is such with a different dimension for the saved and another dimension for the unsaved—one law with two different perspectives and result. To the unbeliever, the law is the law of sin and death because sin within provokes the unbeliever to sin against the law. Therefore, it can only condemn the unbeliever; the power of sin is the law’s condemnation. Sin can provoke the unbeliever to compounded wages of judgment and wrath.

More than likely, “sin” is the seed of the serpent, and those born again of the Spirit have the seed of God within them.

Genesis 3:15 – I will put enmity between you and the woman, and between your offspring [seed] and her offspring [seed]; he shall bruise your head, and you shall bruise his heel.

1John 3:9 – No one born of God makes a practice of sinning, for God’s[b] seed abides in him, and he cannot keep on sinning because he has been born of God. 10 By this it is evident who are the children of God, and who are the children of the devil: whoever does not practice righteousness is not of God, nor is the one who does not love his brother.

1Peter 1:22 – Having purified your souls by your obedience to the truth for a sincere brotherly love, love one another earnestly from a pure heart, 23 since you have been born again, not of perishable seed but of imperishable, through the living and abiding word of God; 24 for

“All flesh is like grass and all its glory like the flower of grass. The grass withers, and the flower falls, 25 but the word of the Lord remains forever.” And this word is the good news that was preached to you.

… 1Peter 2:1 – So put away all malice and all deceit and hypocrisy and envy and all slander. 2 Like newborn infants, long for the pure spiritual milk, that by it you may grow up into salvation— 3 if indeed you have tasted that the Lord is good.

This exchange of seeds is vital. Notice that being born anew with an imperishable seed is actually “the good news preached to you.” Notice also that this gospel preached to us is PAST TENSE. And by the way, the “grow[ing] up unto salvation” is NOT salvation in the justification sense, but salvation in the redemption sense. Justification is a onetime finished act by God, the redemption of the body (glorification) is future. What is telling is that Peter doesn’t say that the gospel IS being preached to you (present continuance). Moreover, Peter states in his second epistle that we are to add several different actions to our faith, not continue in the same faith.

Let me also add this: it is an “imperishable seed.” Once you are born of it, it is irrevocable. The seed doesn’t qualify you to help God finish your justification (Catholicism), it is an eternal seed within you whether you are silly enough to attempt to finish a work that is already finished or not. Granted, if you believe justification has to be finished, you are probably not born of the seed. In addition, to say the seed of God is not in us (Protestantism) is equally egregious.

When the ground of justification moves from Christ outside of us to the work of Christ inside of us, the gospel (and the human soul) is imperiled. It is an upside down gospel.

~John Piper

The new birth and the seed of God within us makes it possible for us to obey God according to the law of His Spirit, which is the Bible—a written standard. Christ said we must love Him by keeping His commandments, and immediately after stating that, He added a very significant caveat: He would send a “helper/counselor” to aid us in doing so. The indwelling Holy Spirit HELPS us, he doesn’t love Himself in our stead. Neither does He grieve Himself by not obeying for us all of the time—that’s our job. To deny that is to deny the new birth and the gospel of the kingdom.

When we died with Christ, the old us that was born with a perishable seed also died. We were then born anew with the same Spirit that raised Christ from the grave. This set us free to SERVE…not rest.

Romans 7:1 – Or do you not know, brothers—for I am speaking to those who know the law—that the law is binding on a person only as long as he lives? 2 For a married woman is bound by law to her husband while he lives, but if her husband dies she is released from the law of marriage. 3 Accordingly, she will be called an adulteress if she lives with another man while her husband is alive. But if her husband dies, she is free from that law, and if she marries another man she is not an adulteress.

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.

Now, please note: “the old way of the written code.” What is that? That was servitude to the Old Covenant which was a will with the inheritance being eternal life. All sins committed against the law were imputed to that covenant.

Galatians 3:21 – Is the law then contrary to the promises of God? Certainly not! For if a law had been given that could give life, then righteousness would indeed be by the law. 22 But the Scripture imprisoned everything under sin, so that the promise by faith in Jesus Christ might be given to those who believe.

23 Now before faith came, we were held captive under the law, imprisoned until the coming faith would be revealed. 24 So then, the law was our guardian until Christ came, in order that we might be justified by faith. 25 But now that faith has come, we are no longer under a guardian, 26 for in Christ Jesus you are all sons of God, through faith. 27 For as many of you as were baptized into Christ have put on Christ. 28 There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus. 29 And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise.

Hebrews 9:15 – Therefore he is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, since a death has occurred that redeems them from the transgressions committed under the first covenant. 16 For where a will is involved, the death of the one who made it must be established. 17 For a will takes effect only at death, since it is not in force as long as the one who made it is alive. 18 Therefore not even the first covenant was inaugurated without blood. 19 For when every commandment of the law had been declared by Moses to all the people, he took the blood of calves and goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, 20 saying, “This is the blood of the covenant that God commanded for you.” 21 And in the same way he sprinkled with the blood both the tent and all the vessels used in worship. 22 Indeed, under the law almost everything is purified with blood, and without the shedding of blood there is no forgiveness of sins.

The Old Covenant still has a function today. All those who do not know Christ are still provoked to sin against it, enslaved to its condemnation, and all of their sins are imprisoned in it. When they believe in Christ, that law, signified by the marriage covenant of the dead spouse in Romans 7, is ended along with all sins imputed to it and its condemnation. There is then no law to judge us, and where there is no law there is no sin. The Bible never says that the Old Covenant is presently ended for all purposes (Hebrews 8:13).

But now, the newly born spouse is free to “serve” Christ. The Spirit uses His law (word) to counsel us, encourage us, and instruct us in regard to life and godliness. To “serve” (in the new way of the Spirit) is the following word:

g1398. δουλεύω douleuō; from 1401; to be a slave to (literal or figurative, involuntary or voluntary):— be in bondage, (do) serve (- ice). AV (25)- serve 18, be in bondage 4, do service 3; to be a slave, serve, do service of a nation in subjection to other nations metaph. to obey, submit to in a good sense, to yield obedience in a bad sense, of those who become slaves to some base power, to yield to, give one’s self up to.

It is an exchange of seeds from death to life, and an exchange of slavery from sin to righteousness:

Romans 6:5 – For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. 6 We know that our old self[a] was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. 7 For one who has died has been set free[b] from sin. 8 Now if we have died with Christ, we believe that we will also live with him. 9 We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. 10 For the death he died he died to sin, once for all, but the life he lives he lives to God. 11 So you also must consider yourselves dead to sin and alive to God in Christ Jesus.

12 Let not sin therefore reign in your mortal body, to make you obey its passions. 13 Do not present your members to sin as instruments for unrighteousness, but present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness. 14 For sin will have no dominion over you, since you are not under law but under grace.

15 What then? Are we to sin because we are not under law but under grace? By no means! 16 Do you not know that if you present yourselves to anyone as obedient slaves,[c] you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness? 17 But thanks be to God, that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed, 18 and, having been set free from sin, have become slaves of righteousness.

This brings us full circle back to Romans 8:2. We are set free from the law of sin and death “in Christ,” that is, His death on the cross to obey “the standard of teaching to which you were committed.” That would be the law of the Spirit.

To deny that the Christian is able to please God through their own obedience aided by the Holy Spirit is to deny the new birth. Christ said we must be born again. Protestantism speaks of being saved from the condemnation of the law to a rest from obedience to the law of the Spirit of life. This is a rejection of the new birth and leaves the Christian enslaved to sin. This denies the good news of the incorruptible seed that Christians are born of. Protestantism makes the case that “the law” cannot produce righteousness, but this totally neglects the true biblical relationship between the believer and the law of the Spirit. A one-dimensional law necessarily rejects the new birth and circumvents the Christians ability to love God and others.

Romans 8:3 – For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin,[c] he condemned sin in the flesh, 4 in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit. 5 For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit. 6 For to set the mind on the flesh is death, but to set the mind on the Spirit is life and peace. 7 For the mind that is set on the flesh is hostile to God, for it does not submit to God’s law; indeed, it cannot. 8 Those who are in the flesh cannot please God.

The Five Lies of the Five Solas: Sola Scriptura

Posted in Uncategorized by Paul M. Dohse Sr. on October 6, 2014
tancpublishing.com

tancpublishing.com

Once again, as in this post, and this post, we find that people assume much about the clarion call of the Protestant Reformation: the five solas. One assumes that scripture alone means that Christianity draws all of its truth for life and godliness from an exegetical study of the Scriptures. Not so.

Scripture, according to the Reformers, cannot aid the “believer” in wisdom for living life. In fact, living life is not really the business of the believer for that would be works salvation—the Christian life must be EXPERIENCED only through the death and life of Christ.

This is the Reformed doctrine of mortification and vivification.  The Christian mustn’t seek to learn the Scriptures and apply the principles to their lives; they must rather use the Scriptures to “gaze” upon the “saving works of Christ in all of the Bible.” This “gazing” upon the salvific works of Christ in all the Scriptures then results in a subjective “reflection” of Christ’s glory. Stars are really just huge chunks of rock floating around in space that reflect the sun’s light; in the same way, we are chunks of dead stones that merely reflect Christ’s light (glory) when we fix our sight on Him alone.

Therefore, according to the Reformed camp, the Bible is merely a tool for gospel contemplationism. Its sole purpose is not to learn more of God’s truth and better ways to love God and others, but rather a gospel narrative that enables us to see our own wretchedness more and more as set against the holiness of God. This results in more and more gratitude for the cross which results in Christ’s glory being REFLECTED from our dead, worthless selves.

This is the crux of the Reformed Redemptive Historical hermeneutic. It calls for seeing and interpreting all reality through the suffering of the cross, or the works of Christ seen in the Scriptures. Biblical imperatives are not anything that we are to do, but rather show us what Christ has already done for us.

Scripture alone for seeing Christ alone, so we can live by faith alone.

paul

The 5 Solas: Worshiping Under the Banners of Heresy

Posted in Uncategorized by Paul M. Dohse Sr. on October 6, 2014

The Banners of Heresy 2

“If justification is completely finished, and NOTHING that we do in sanctification can change that, what do we need an elitist priesthood for? That question strikes fear in the heart of every Calvinist.”      

In another article on the five solas, we looked at sola fide, or faith alone and examined why that is false soteriology. In short, it denies the new birth and redefines it as a mere perpetual death and rebirth experience only. Because the Christian life is merely an extension of the finished work of justification, which is supposedly not finished, one must live their Christian life by faith alone in order to get from beginning justification to final justification.

It also makes law the measure of justification. The Christian life becomes an endeavor to live by sola fide in a way that results in the perfect obedience of Christ being applied to our lives in place of anything that we would do. Hence, if sanctification is not done TO US by Christ instead of us DOING the Christian life—it’s works salvation. We also looked at how this cuts off the believer from the true practice of love.

But, when justification is not a finished work, and sanctification is the progression of justification, EVERYTHING is a work. Even if you are doing nothing so that you are supposedly not involved in finishing justification, you are in fact assuming a role in the process by making sure that you don’t do anything, or closely adhere to prescribed ways of doing things that qualify as doing nothing.

This is how Reformed heresy deceives based on assumption. It is assumed that sola fide concerns justification alone, but it doesn’t. In the same way, it is assumed that solus Christus (Christ Alone) means believing in no other man as a mediator between God and you for salvation. No, solus Christus means literally Christ alone as opposed to the other Trinity members. It also means Christ alone as opposed to anything we would do in what they call “progressive sanctification” which is really progressive justification. This is also known as Christ for us or Christ 100% for us.

It begins with the idea that Christ’s role in salvation was two-fold: he died for our justification, and lived in perfect adherence to the law so that His obedience could then be applied to our Christian lives by faith alone, or sola fide. Therefore, the “believer” must continually revisit the “saving works of Christ in all of the Bible” (sola scriptura) in order to keep themselves saved. It should be called  Bachman Turner Overdrive soteriology because of their famous song “Taking Care of Business.” The main refrain is, “I love to work at nothing all day.” In this case, the Reformed work at nothing in order to keep yourself saved.

This is where we get into the issue of Trinitarianism leading to a role for the believer in sanctification other than sola fide. If  it is the Father’s righteousness imputed to the believer apart from a perfect fulfillment of the law by Christ, that naturally implies a role for the believer in sanctification. That’s a problem for Reformed soteriology on many levels.

If the Holy Spirit is merely a manifestation of what Christ does, that excludes the enablement of believers to participate in kingdom living apart from the finished work of justification. If justification is completely finished, and NOTHING that we do in sanctification can change that, what do we need an elitist priesthood for? That question strikes fear in the heart of every Calvinist.

Protestantism and Catholicism BOTH see justification (salvation) as a PROCESS. BOTH believe in a beginning justification, progressive justification, and a final justification. BOTH are false gospels—the only disagreement is in the details about how you get from point A to point B, and the disagreement is primarily Trinitarian. Catholics traditionally believe that God does a work inside of the believer to help them finish their justification with the help of the Mother Church. Authentic Protestantism believes that NO work is done within the believer because that enables them to participate in the finishing of justification. True classical Protestantism believes that Christians do not DO anything; they only EXPERIENCE the salvific works of Christ—Catholics believe that you actually do something other than believe. It is not sola fide.

Therefore, in regard to Catholicism, they replace a perfect keeping of the law with a set of rituals to make participation in finishing justification plausible. However, remember, since it is the finishing of justification, it requires the same necessity of returning to the same gospel that saved us; viz, the Mass and absolution because sinning as a Christian is no different than sinning as an unbeliever; in both cases, the “Christian” is still under law and not under grace.

In regard to Protestantism, they cry foul because the Catholics distort the law while they uphold the law by making it the standard for justification, but the dirty little secret is that Jesus keeps the law for us via sola fide. This cuts off love from sanctification. One removes the law from sanctification by ritual; the other removes the law from sanctification by making it the sole responsibility of Christ because the perfect keeping of it finishes justification. In both cases, it is not the righteousness of God APART from the law FOR justification. One is a co-laboring with the church to finish justification, the other is “Christ 100% for us” to finish justification.

So, solus Christus means literally  solus Christus…for justification and sanctification both because sanctification is really progressive justification; it isn’t  Christ plus us, and for that matter, not even Christ plus the other members of the Trinity.  One of the foremost authorities and proponents of Reformed soteriology stated it this way:

Luther and Calvin did not simply stress Christ alone over against the Roman Catholic emphasis on works-righteousness. The Reformers also stressed Christ alone over against all—be they Roman Catholics or Protestants—who would point to the inside of the believer as the place where justifying righteousness dwells. Christ alone means literally Christ alone, and not the believer. And for that matter, it does not even mean any other member of the Trinity! (Geoffrey Paxton: The Shaking of Adventism: p. 41).

For all practical purposes, solus Christus is the controversial modulist view of the Trinty. This is the idea that one of the Trinity members is the one, true God, and the other two members are only manifestations of the one true God. This not only makes realm manifestations that are ONLY experienced possible, but it also makes the separation of justification and sanctification impossible. In other words, a modulist view of the Trinity is the necessary companion of progressive justification. This point is reflected in statements by leading Calvinists of our day like John MacArthur Jr.:

As Christians we have one message to declare: “Jesus Christ, and Him  crucified” (1 Corinthians 2:2). “For we do not preach ourselves but  Christ Jesus as Lord, and ourselves as your slaves for Jesus’ sake” (2 Corinthians 4:5; cf. 1 Corinthians 2:2; Galatians 6:14).

Rick Holland understands that truth. This book is an insightful, convicting reminder that no one and nothing other than Christ deserves to be the central theme of the tidings we as Christians proclaim—not only to one another and to the world, but also in the private meditations of our own hearts.

Christ is the perfect image of God (Hebrews 1); the theme of Scripture (Luke 24); the author of salvation (Hebrews 12:2); the one proper  object of saving faith (Romans 10:9-10); and the goal of our sanctification (Romans 8:2). No wonder Scripture describes the amazing growth-strategy of the early church in these terms: “They ceased not to teach and preach Jesus Christ” (Acts 5:42). That is the only blueprint for church ministry that has any sanction from Scripture.

The pastor who makes anything or anyone other than Christ the focus of his message is actually hindering the sanctification of the flock. Second Corinthians 3:18 describes in simple terms how God conforms us to the image of His Son: “And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another” (emphasis added). We don’t “see” Christ literally and physically, of course (1 Peter 1:8). But His glory is on full display in the Word of God, and it is every minister’s duty to make that glory known above all other subjects.

As believers gaze at the glory of their Lord—looking clearly, enduringly, and deeply into the majesty of His person and work—true sanctification  takes place as the Holy Spirit takes that believer whose heart is fixed on Christ and elevates him from one level of glory to the next. This is the ever-increasing reality of progressive sanctification; it happens not because believers wish it or want it or work for it in their own energy, but because the glory of Christ captures their hearts and minds. We are transformed by that glory and we begin to reflect it more and more brightly the more clearly we see it. That’s why the true heart and soul of every pastor’s duty is pointing the flock to Christ, the Great Shepherd.

Notice in this statement that Christians merely “REFLECT” the glory of Christ as a result of meditating on His personhood and works. Notice also that any emphasis at all on anything or ANYBODY  detracts from sanctification. This goes hand in hand with MacArthur’s rejection of eternal sonship as well.  A debate about that issue is not the point here, the point is why they take this view of the Trinity. The point is to show the relationship between this view and their Catholicism-like progressive justification.

paul

The Perpetual Recrucifixion of Christ by Calvinism

Posted in Uncategorized by Paul M. Dohse Sr. on September 27, 2014

“Therefore, Hebrews does violence to the Reformed notion of a ‘lifestyle of repentance’ (Paul David Tripp). The lifestyle of a true believer is a lifestyle of aggressive love without fear of judgment while a ‘lifestyle of repentance’ is ‘crucifying once again the Son of God to their own harm and holding him up to contempt.’” 

Many false religions perpetually reapply the crucifixion of Christ in an atonement colaboring. They acknowledge that Christ only died once, but propagate a needed reapplication of that death and resurrection in order to keep ourselves saved by “faith alone.” Yes, the cross-work of Christ is “finished,” but the APPLICATION of the work is NOT. And since we believe in the death and resurrection by faith alone, and since our ongoing faith is a gift, the reapplication of Christ’s atonement for sin is an act of FAITH ALONE, not works.

And that’s Calvinism in a nutshell. We keep ourselves saved by faith alone which is defined by a perpetual re-visitation of the same gospel that saved us. Hence, “We must preach the gospel to ourselves every day.” Hence, “The same gospel that saved us also sanctifies us.” Though they deny it, this makes sanctification a progression of justification. Reformed theology has a large corpus of lofty doublespeak that attempts to get around this foregone conclusion. My favorite is already, but not yet. Yes, you are already justified, IF you are justified, and you won’t know for certain until the final judgment; so, not yet. However, there is a trump card: Calvin’s power of the keys; if your local Reformed elders like you, and they say you are in, you are in.

But, more than likely, the elders are not going to proclaim you justified unless you partake in the Reformed…Vital Union. What’s that? That’s staying connected “to the vine” (Christ) by faith alone. How do you do that? Well, first, they would correct us on our use of verbs here; it’s not a doing because it’s of faith alone. The list of what you do to stay connected to the vine, what the Reformed call, “new obedience,” and “obedient faith” (obedience to faith acts is not really obedience because it focuses on the one act of faith) follows:

  1. Faithfulness to the institutional church.
  2. Regular partaking of the sacraments which “impart grace.”
  3. Sitting under the preaching of preordained elders which also “imparts grace.”
  4. Putting yourself under the authority of the institutional church.
  5. Reading the Scriptures with “an eye for all of the saving works (plural) of Jesus in all of the Scriptures” (gospel contemplationism).
  6. Partaking in “deep repentance” which results in “new obedience.” A deeper realization of how sinful we are results in a re-experience of the “joy of our salvation.” This is the Reformed doctrine of mortification and vivification which is “reliving our original baptism.”

This list is not comprehensive, and for all practical purposes would include anything added to it by the authority of local Reformed elders. Many Calvinists such as John Piper have stated on numerous occasions in no uncertain terms that the gospel did not just save us once, but continues to save us. Most stripes of Protestants would scream in protest against this idea, but the fruit doesn’t fall far from the Protestant tree; the same will often be heard saying, “Sanctification is the growing part of salvation” [salvation does NOT grow], “We are all just sinners saved by grace” etc. Others promote the idea that Christ was raised form the dead to confirm that He was the suitable sacrifice for sin which has connections to the Reformed idea of double imputation.

What’s that? In short, Jesus died for our justification and lived for our sanctification. When we “revisit the gospel afresh,” we are once again forgiven for NEW sins committed in our Christian life, and Jesus’ perfect obedience to the law is imputed to our Christian life thus keeping us justified. We keep ourselves saved by revisiting the same gospel that saved us. The Reformed get cover for this because it is assumed by many that they are merely stating that we are best sanctified by appreciating the sacrifice of Christ, and indeed, that is how it is often framed by the Reformed, but in fact, it is a construct that is a prescription for “keeping ourselves in the love of God” (CJ Mahaney). Many assume that this means, “keeping ourselves in the experience of God’s love while we grow as Christians.” No, this is keeping yourself justified by revisiting the gospel.

As an aside, let me quickly mention how the Reformed use all of this to avoid the accusation of antinomianism. They define antinomianism as rejecting all use of the law (the Bible). Because they believe the Bible has a use, viz, gospel contemplationism, they aren’t antinomians. Biblicists define antinomianism as a rejection of the Bible for instruction in righteousness and the many-faceted applications thereof in the Christian life. In short, Biblicists define antinomianism as the fusion of justification and sanctification which distorts the true application of the Bible’s  imperatives to life. Biblicists define antinomianism as any distortion of the Bible’s general application to justification and sanctification, and those specific distinctions. Biblicists object to any doctrine that obscures an aggressive obedience to Scripture without fear of condemnation, and would deem it antinomian. This is obedience unto salvation versus obedience unto love. Justification versus sanctification. Antinomianism makes obedience unto salvation the same thing as obedience unto love, and makes Christ the only one performing any act of love. Hence, a commandment to love is not really anything we do, but we only experience the love Christ performed in our stead as we contemplate His salvific acts in “all of the Bible.” ALL of the Bible is about justification, and ALL of the acts of God through Christ for that purpose. Yet, Ephesians 1:3ff. states the following:

3 Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, 4 even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love 5 he predestined us for adoption as sons through Jesus Christ, according to the purpose of his will, 6 to the praise of his glorious grace, with which he has blessed us in the Beloved.

Antinomianism denies the purpose of God that we ourselves will be righteous according to a proper understanding of the Bible’s (law) relationship to justification and sanctification. Herein is another possible definition of antinomianism:

Antinomianism misrepresents the law’s proper relationship to justification and sanctification according to God.

With all of this said, we will now examine how Calvinism, in essence, re-crucifies Christ and exposes Him to open shame. This is done by acknowledging that Christ only died once, while stating that the onetime death must now be continually re-applied to keep ourselves saved. The Bible is merely a tool for that return, and not instruction for loving God and others, and discerning good from evil and truth from error. Let us proceed:

Hebrews 5:11 – About this we have much to say, and it is hard to explain, since you have become dull of hearing. 12 For though by this time you ought to be teachers, you need someone to teach you again the basic principles of the oracles of God. You need milk, not solid food, 13 for everyone who lives on milk is unskilled in the word of righteousness, since he is a child. 14 But solid food is for the mature, for those who have their powers of discernment trained by constant practice to distinguish good from evil.

Hebrews 6:1 – Therefore let us leave the elementary doctrine of Christ and go on to maturity, not laying again a foundation of repentance from dead works and of faith toward God, 2 and of instruction about washings, the laying on of hands, the resurrection of the dead, and eternal judgment. 3 And this we will do if God permits. 4 For it is impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit, 5 and have tasted the goodness of the word of God and the powers of the age to come, 6 and then have fallen away, to restore them again to repentance, since they are crucifying once again the Son of God to their own harm and holding him up to contempt. 7 For land that has drunk the rain that often falls on it, and produces a crop useful to those for whose sake it is cultivated, receives a blessing from God. 8 But if it bears thorns and thistles, it is worthless and near to being cursed, and its end is to be burned.

9 Though we speak in this way, yet in your case, beloved, we feel sure of better things—things that belong to salvation. 10 For God is not unjust so as to overlook your work and the love that you have shown for his name in serving the saints, as you still do. 11 And we desire each one of you to show the same earnestness to have the full assurance of hope until the end, 12 so that you may not be sluggish, but imitators of those who through faith and patience inherit the promises.

There is no new thing under the sun. What the Hebrew writer was railing against is present-day Calvinism and Catholicism to a “T.”  We could spend a year examining this text, and it would be a joy to do it, but for purposes of this post, we will only address the major points that serve our subject at hand.

The Hebrews being addressed were guilty of parking on, or revisiting the basic fundamentals of justification. This resulted in them being undiscerning, and in general, spiritual infants. They didn’t leave the basics and move on to the “meat.” TANC, as an educational institution has operated fulltime for about four years, but the fact of the matter is, we are still laying doctrinal foundations—the meat of true biblical doctrine is a wide-open frontier. What the Hebrew writer explained is exactly what has been going on in Protestantism for more than 500 years, and they got it from the Catholics. We are in a Protestant Dark Age, and it will take a rising up of what the called out assembly of Christ was from the beginning: a laity movement. This doesn’t exclude academia, but they should definitely be the tail and not the head. Christ, His word, and the Spirit should be the head. Academia in our day has led to a woefully dumbed down assembly, and in Christ’s day, “sheep without a shepherd,” and backdoor “hirelings” that abandon sheep who don’t feed their gluttony.

What were the basics that they had not left?

  1. Repentance from dead works: this is a return to the original state of repenting of works that cannot please God. The works of the “believer” are still dead. It is a focus on repentance from fruits of death. The “believer” must continue to repent of the only thing they can do: dead works. This requires a continued covering of “new sins” committed by the Christian. In order to stay saved, a reapplication of Christ’s death must be applied via ongoing repentance for “new” sins committed.
  1. Faith towards God: faith without works because works in the Christian life are no different from works under the law.
  1. Instruction about washings: the idea that justification requires more than ONE washing.
  1. The laying on of hands: probably refers to rituals that transfer the sins of “believers” to something else, such as an animal that was set loose or sacrificed. It could also signify the laying on of hands by someone who supposedly has the authority to forgive sins.
  1. The resurrection of the dead, and eternal judgment: fear of possible eternal judgment. The idea that “believers” will be present at one massive judgment following one massive resurrection that confirms the eternal fate of all people. Christians are not to fear a final judgment that determines one’s eternal destiny. That fate has already been determined and settled:

Ephesians 1:13 – In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, 14 who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory.

If I may have one more aside, I am slowly, but surely getting my mind around the concept of God’s purposes for a group being elected, and not individuals. Individuals become part of the elected purpose for a group or classification by believing. “Us” does not mean “you” specifically as far as election goes. If you believe on Christ, you become part of the elected group and its predetermined destiny. Hence, by believing, your destiny is predetermined. In that sense you are among the elect chosen for specific purposes. This may be so obvious that we miss it. When I became a Christian, I assumed that I was going to heaven. What would make me assume such? Because God has predetermined that all Christians go to heaven. This doesn’t mean that he chose each Christian individually; it means that he chose the means of salvation and the destiny of those who believe. Part of the “good news” is that the group you are joining has a predetermined destiny. We see a hint of this in the following passage:

Ephesians 2:11 – Therefore remember that at one time you Gentiles in the flesh, called “the uncircumcision” by what is called the circumcision, which is made in the flesh by hands— 12 remember that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world. 13 But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. 14 For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility 15 by abolishing the law of commandments expressed in ordinances, that he might create in himself one new man in place of the two, so making peace, 16 and might reconcile us both to God in one body through the cross, thereby killing the hostility. 17 And he came and preached peace to you who were far off and peace to those who were near. 18 For through him we both have access in one Spirit to the Father. 19 So then you are no longer strangers and aliens but you are fellow citizens with the saints and members of the household of God, 20 built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, 21 in whom the whole structure, being joined together, grows into a holy temple in the Lord. 22 In him you also are being built together into a dwelling place for God by the Spirit.

Notice that being separated from Christ is tantamount to being “alienated from the commonwealth of Israel and strangers to the covenants of promise.” The means of salvation, the purposes of salvation, and the promises (covenants) of salvation have a predetermined outcome which benefit those who believe. By believing, our fate and purpose is predetermined and sealed. In contrast, the idea that God preselects individuals for salvation and damnation creates massive confusion in regard to understanding the rest of the Bible.

These thoughts of mine are definitely transitional at this point and not dogmatic as more study is needed. But with that said, we do well to note that the source of deterministic orthodoxy; i.e., Calvinists, are definitively wrong in regard to justification and the gospel. This demands a complete rethinking of election with the complete disqualification of Christian academia as they have had 500 years to make their case and have failed. This is the sum of the matter: the gatekeepers of predeterminism have been found as propagators of a blatant false gospel and completely wanting.

Now, in regard to the Calvinist construct, I believe that we can apply the principles proposed by the Hebrew writer to refute the notion of a continued repentance and forgiveness for “new” sins committed by “believers.” Note what the Hebrew writer stated:

4 For it is impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit, 5 and have tasted the goodness of the word of God and the powers of the age to come, 6 and then have fallen away, to restore them again to repentance,

If Christians fall away via “new” sins committed “in time,” it is “impossible” for them to partake in a VALID  saving repentance—that kind of repentance is impossible because…

since they are crucifying once again the Son of God to their own harm and holding him up to contempt.

Yet, this ministry has documented numerous quotations by Calvinists, and John Calvin himself that state in no uncertain terms that new sins committed by Christians must be forgiven in order to maintain salvation. The Hebrew writer stated that as “impossible” because a redundant repentance cannot save. Why? It infers that the person has not really experienced the sealing of the Holy Spirit and the power of the age to come. This particular repentance of the justification class can only happen once and must be differentiated from sonship repentance. The latter restores a sense of joy and peace when the relationship between a father and son has no unresolved issues.

Therefore, Hebrews does violence to the Reformed notion of a “lifestyle of repentance” (Paul David Tripp). The lifestyle of a true believer is a lifestyle of aggressive love without fear of judgment while a “lifestyle of repentance” is “crucifying once again the Son of God to their own harm and holding him up to contempt.”

Also stated as impossible by the Hebrew writer is the possibility that a continued return to the basics of salvation can produce life:

7 For land that has drunk the rain that often falls on it, and produces a crop useful to those for whose sake it is cultivated, receives a blessing from God. 8 But if it bears thorns and thistles, it is worthless and near to being cursed, and its end is to be burned.

One last point before we close this post. In verse 10, the author states the following: “For God is not unjust so as to overlook your work and the love that you have shown for his name in serving the saints, as you still do.” This is an astounding statement. It is saying that God would be “unjust” to overlook our “work” and “love.” If that would make God “unjust,” that means these works are both righteous and earned by us. Our works of love in kingdom living deserve some sort of recognition by God. This could NOT be speaking to justification.

And that’s why we must move on from that which justified us to that which sanctifies us. We must move on to maturity and love.

paul

Take Heart, the Scotts are Out There, We are NOT Alone

Posted in Uncategorized by Paul M. Dohse Sr. on September 3, 2014

Gnostic Nation cutSometime in the night while sleeping, I received an article via email written by the Queen of Anomia, Elyse Fitzpatrick. So as I sit here this morning not without coffee and reviewing emails, I have decided to use this specimen to make some points.

Per the usual, this New Calvinist diva arrogantly pontificates while the following fact runs in the background like Lou Priolo justification: the New Calvinists have been working on running the American church for 44 years now, and have dominated American evangelicalism for ten years; so, where’s the beef?

Second point: New Calvinism is a return to authentic Protestantism which is Gnostic at its core. Of course we can’t be saints in the flesh—flesh is of the material realm. Again, I beseech Christians everywhere to read the foundation of Protestant doctrine, the Heidelberg Disputation; it is expressly Gnostic. I might also add that the New Calvinist movement is a good thing because it is forcing God’s people to come to grips with our evil Protestant roots.

Third point: Queen Elyse, like the commentator “Lori,” states something we hear often that is a smoking gun…pointing out that we aren’t perfect—we don’t keep the law perfectly.

Stop right there. This simply means that they see Christians as still under the law whereof the standard is perfection. This is a twofold error: there is NO law in justification, and justification is a finished work and is no longer to be of concern to the Christian. The unjustified are “under law,” but the justified are justified “apart from the law.” Protestantism fuses justification with the law, and keeps Christians under the law. That’s the Pauline definition of the unregenerate.

Point A under point three: antithetical to Pauline soteriology, this posits the idea that there is life in the law because Jesus keeps it for us. Who keeps it isn’t the point—the point is that there is no life in the law.

Point B under point three: contrary to Pauline theology, if perfect law-keeping can bring life, there are TWO SEEDS and not ONE; Jesus and the law both. No! Jesus came to “end the law.” The Promise did not say that there are two seeds, but only one. The Promise is not of law.

Point C under point three: if law and justification are fused together, there is still condemnation for the believer. Our sins are only covered, not ended.

Point D under point three: if perfection is still the standard for Christians, there is no new birth because the old us who died with Christ is still under the law and not free to serve under the law of the Spirit. See Romans 7:1ff. By the way, this is not to be confused with the GOAL of perfection in sanctification.

Point E under point three: yes, in regard to justification, we are, in fact, perfect because there is no law to judge us. Protestantism therefore makes sin against a law justification (a metaphysical anomaly for the Christian) the same as sin in family relationship. Hence, they are saying we sin under the old seed that died. We are not truly brothers/sisters with Christ—we are not literally born of God.

Point four: This is why Protestantism is a vile and egregious false gospel that turns holy writ completely upside down from Genesis to Revelation.

Point five: almost everyone, Prince, MacArthur, Osteen, Driscoll, Jeremiah, Lawson, Wright, Mohler, Johnson, et al, either believe or unwittingly function according to this progressive justification. They are all theological thieves sitting at the poker table bickering at one another.

Point six: making the law of sin and death the same thing as the law of the Spirit of life is the essence and formal definition of antinomianism, the paramount religion of the last days according to Christ. The king of antinomianism will be the antichrist himself. We know who the queen is.

Point seven: not everyone is wrong; we have “Scott”:

Thanks for this, Elyse. I would like to suggest that in your desire to bring folks to reality, you miss a distinction that is too often overlooked by my reformed brothers and sisters. Paul does not describe us as, by NATURE, sinners. He says we are new creations in which old things have (past tense) passed away. He says we ‘became obedient from the heart’ in Romans 6:17. He commands us to ‘Let not sin reign…’ In Romans 6:12. And in Romans 8:9 he says, after telling us to now expect to see the law fulfilled as we walk according to the Spirit, that we are not even in the flesh anymore! ‘You are not in the flesh, but in the Spirit.’ (I’m not making this up.)

So what’s the catch? Certainly we should all agree with you that there is plenty of sin that flows in our marriage and that we are no longer under condemnation. So what’s the difference in what I am saying?

Here it is: Paul says that our problem is not that we are by nature sinners. He says that we are by nature saints. Yes he does, in each of his letters. But he also says that we live in unredeemed bodies where the power of sin still dwells, and he calls that the flesh. Nothing good dwells in my flesh! Nada. But I am no longer in the flesh. I’m in the Spirit, and that is not just “positional truth,” any more than Christ being in us by the Holy Spirit is just “positional truth.”

At this point most people will tune out and say “What’s the big deal? It’s just semantics.” Well, Paul spends two and a half chapters in Romans and many other key verses in Galatians, Ephesians and Colossians talking about those “semantics”.

But here’s the secret: If we remember a few key things in the gospel, we can accomplish what you desire in this article and a lot more.

First, remember that, as you kind of said, any emphasis on technique in marriage that takes our focus away from Christ and Christ in us is law!

Second, remember that if we never get it right, we are still justified and destined to reign with Christ forever!

Third, expect nothing good to come from your flesh. If Paul said nothing good dwells in His flesh, then we need to be comfortable with that! Don’t be shocked. Your flesh is capable of any sin you can imagine.

But fourth, know that you really are a brand new creature in Christ where old things have passed away and new things have come. Expect righteousness to flow as you learn to walk in the Spirit and not after the flesh! Expect Galatians 2:20 to become a reality as you recognize who you are in Christ and live by faith in the indwelling Christ.

If I am finding my joy and peace and identity in Christ rather than in my spouse, then I will, like you and your husband, be in it for the long haul because of the covenant we have made.

Point eight: I would only correct Scott on a few issues. First, you are wrong Scott. Queen Elyse does not have good intentions; she is a wicked false teacher. Secondly, yes, Paul said that there is no good thing in our flesh, but that is not to say that flesh (also “members”) cannot be used for good purposes as you pointed out. Flesh is not inherently evil in and of itself, that’s Gnosticism. It is the sin in the flesh that is inherently evil; the sin is the sin. “In the flesh” does not mean flesh is inherently evil; it refers to when the members are being used for evil purposes rather than holy purposes. Something that is inherently evil cannot be used for holy purposes or “holy sacrifice.” The flesh is “weak,” but not inherently evil. The earth is also weak, but not inherently evil, and groans with us for redemption. The earth also proclaims the glory of God and testifies to His glory.

Last point: Scott, you get it; come out from among them and be separate. Do not continue to touch the unclean thing.

paul

%d bloggers like this: