All You Need to Debunk Calvinism is the Lord’s Prayer
In what is commonly referred to as the “Lord’s Prayer,” we are instructed by Christ to ask for forgiveness from the Father. Who the prayer is addressed to has profound soteriological implications.
Calvinism, and really Protestantism in general, promotes the idea that sin is sin; there is no other perspective on sin other than it condemns. Clearly, Christ is telling us to seek forgiveness from the Father, but on the other hand, the apostle Paul wrote that where there is no law, there is no sin (Romans 3:19, 4;15, 5;13, 7:8, 10:4), so as children of the Father, what are we asking for?
The prayer addresses the Father from whom there is no condemnation for His children (Romans 8:1,34). For those who are not His children, sin does condemn. For those who are in God’s family and born of Him, there can be chastisement for family sin (Hebrews 12:5ff). But for those not in God’s family, sin condemns and our Father is potentially a God of wrath to them.
You are either God’s child or a child of wrath (Ephesians 2:3-5). Obviously, repentance from the sin that condemns can only be a one-time event that cancels out the law’s ability to condemn. You cannot be in God’s family while under condemnation.
These two perspectives on sin are efficacious to a true gospel. One is wrath and condemnation, and the other is love through obedience and possible chastisement for disobedience.
Calvinism clearly teaches a single perspective on the law; the single perspective of condemnation (The Calvin Institutes 3.14.9-11). Therefore, supposedly, Christ came to obey the law perfectly so that the law is continually satisfied. Christians are still under the condemnation of the law, but Jesus’ perfect obedience fulfills the law every time we seek forgiveness for “present sin.”
So, do we ask the Father to forgive us for failing Him, or do we ask forgiveness in order to keep our salvation? How we answer that question determines the validity of our gospel.
paul
The Horrible Protestant Doctrine of Mortification and Vivification
Like any other super cult, Protestantism has hijacked and redefined every biblical definition of words and concepts from front cover to back cover. Any denomination that believes the clergy has authority is by definition a cult. The clergy has no horizontal authority, but only appeals to the free conscience of man in regard to the one vertical authority. The clergy has no authority by proxy. Any religious organization that believes the Bible defines an authority that they have by proxy is by definition a cult. Those who appeal to the free conscience of men in regard to the Bible are NOT a cult.
When the grammar is completely co-opted, the group being deceived is divided into two groups: those who know what you mean by the words, and those who think they know what you mean by the words with a slow indoctrination from the latter to the former. That’s how the deception has worked from the very beginning. If you are not a definer of words—you will be misled. In the garden, Eve thought she knew what the serpent meant by the word “death” and so it goes.
A good example is this article posted by the new cult hero among Neo-Calvinists, Rosaria Champagne Butterfield. On its face, few evangelicals are going to have any objection to anything written in the article because few evangelicals really know what’s behind the Reformed doctrine she underscores in the article: mortification and vivification. Remember, Reformed academics think they understand things the average parishioner can’t grasp, so Butterfield, like all Reformed philosopher queens, is going to let you assume definitions for the time being—it’s part of the indoctrination process.
So, what is the Reformed doctrine of mortification and vivification? Let’s reference two Reformed heavyweights in order to ascertain the formal definition.
“Progressive sanctification has two parts: mortification and vivification, ‘both of which happen to us by participation in Christ,’ as Calvin notes….Subjectively experiencing this definitive reality signified and sealed to us in our baptism requires a daily dying and rising. That is what the Reformers meant by sanctification as a living out of our baptism….and this conversion yields lifelong mortification and vivification ‘again and again.’ Yet it is critical to remind ourselves that in this daily human act of turning, we are always turning not only from sin but toward Christ rather than toward our own experience or piety” (Michael Horton: The Christian Faith; mortification and vivification, pp. 661-663 [Calvin Inst. 3.3.2-9]).
And…
“At conversion, a person begins to see God and himself as never before. This greater revelation of God’s holiness and righteousness leads to a greater revelation of self, which, in return, results in a repentance or brokenness over sin. [mortification] Nevertheless, the believer is not left in despair, for he is also afforded a greater revelation of the grace of God in the face of Christ, which leads to joy unspeakable.[vivification] This cycle simply repeats itself throughout the Christian life. As the years pass, the Christian sees more of God and more of self, resulting in a greater and deeper brokenness. Yet, all the while, the Christian’s joy grows in equal measure because he is privy to greater and greater revelations of the love, grace, and mercy of God in the person and work of Christ. Not only this, but a greater interchange occurs in that the Christian learns to rest less and less in his own performance and more and more in the perfect work of Christ. Thus, his joy is not only increased, but it also becomes more consistent and stable. He has left off putting confidence in the flesh, which is idolatry, and is resting in the virtue and merits of Christ, which is true Christian piety” (Paul Washer: The Gospel Call and True Conversion; Part 1, Chapter 1, heading – The Essential Characteristics Of Genuine Repentance, subheading – Continuing and Deepening Work of Repentance).
Where to begin? This is a horrible doctrine that turns true biblical soteriology completely on its head. Obviously, the least common denominator of this doctrine is a perpetual re-justification through “participation in Christ.” And how do we participate in Christ? By returning to the same gospel that saved us in a deeper and deeper way in order to keep ourselves saved.
In order for this doctrine to work, we must remain unchanged. Participation in Christ requires a deeper and deeper understanding of our present unchanged being coupled with a deeper and deeper understanding of present sin which supposedly causes deeper and deeper gratitude for the redemptive work of Christ resulting in joy. Our primary work is peeling away the layers of sin and seeing the sin under the sin (mortification) resulting in a deeper joy EXPERIENCE.
So basically, this redefines the new birth as a joy experience only and not a definitive recreation, makes the new birth a perpetual re-enactment rather than a one-time event, and makes the Christian life experience-oriented.
That’s all pretty major, but we are just getting started and an exhaustive articulation of this error would literally take several volumes of work, which we will not attempt in this post.
Mortification and vivification also correlates with the Reformed idea that present sin separates Christians from grace, or justification, and mortification, also known as “deep repentance,” rewashes the Christian and keeps them saved. The original water baptism that makes them official members of the church supplies an overall covering for sin, but if one practices mortification they will experience more of their salvation in a deeper way (vivification). But at any rate, mortification can ONLY be practiced and is only effective for re-salvation and vivification if one is a formal member of the Reformed church. This aspect of Reformed thought makes it the super cult that it is.
“Moreover, the message of free reconciliation with God is not promulgated for one or two days, but is declared to be perpetual in the Church (2 Cor. 5:18, 19). Hence believers have not even to the end of life any other righteousness than that which is there described. Christ ever remains a Mediator to reconcile the Father to us, and there is a perpetual efficacy in his death—viz. ablution, satisfaction, expiation; in short, perfect obedience, by which all our iniquities are covered” (The Calvin Institutes: 3.14.11).
“Where we land on these issues is perhaps the most significant factor in how we approach our own faith and practice and communicate it to the world. If not only the unregenerate but the regenerate are always dependent at every moment on the free grace of God disclosed in the gospel, then nothing can raise those who are spiritually dead or continually give life to Christ’s flock but the Spirit working through the gospel. When this happens (not just once, but every time we encounter the gospel afresh), the Spirit progressively transforms us into Christ’s image. 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” (Michael Horton: Christless Christianity; p. 62).
“Nor by remission of sins does the Lord only once for all elect and admit us into the Church, but by the same means he preserves and defends us in it. For what would it avail us to receive a pardon of which we were afterwards to have no use? That the mercy of the Lord would be vain and delusive if only granted once, all the godly can bear witness; for there is none who is not conscious, during his whole life, of many infirmities which stand in need of divine mercy. And truly it is not without cause that the Lord promises this gift specially to his own household, nor in vain that he orders the same message of reconciliation to be daily delivered to them” (The Calvin Institutes: 4.1.21).
“To impart this blessing to us, the keys have been given to the Church (Mt. 16:19; 18:18). For when Christ gave the command to the apostles, and conferred the power of forgiving sins, he not merely intended that they should loose the sins of those who should be converted from impiety to the faith of Christ; but, moreover, that they should perpetually perform this office among believers” (The Calvin Institutes: 4.1.22).
“Secondly, This benefit is so peculiar to the Church, that we cannot enjoy it unless we continue in the communion of the Church. Thirdly, It is dispensed to us by the ministers and pastors of the Church, either in the preaching of the Gospel or the administration of the Sacraments, and herein is especially manifested the power of the keys, which the Lord has bestowed on the company of the faithful. Accordingly, let each of us consider it to be his duty to seek forgiveness of sins only where the Lord has placed it. Of the public reconciliation which relates to discipline, we shall speak at the proper place” (Ibid).
“…by new sins we continually separate ourselves, as far as we can, from the grace of God… Thus it is, that all the saints have need of the daily forgiveness of sins; for this alone keeps us in the family of God” (John Calvin: Commentaries on the Catholic Epistles; The Calvin Translation Society 1855. Editor: John Owen, p. 165 ¶4).
The Reformed redefinition of law and gospel could also be discussed here if there was room, but let’s move on to the focus of this particular post.
It radically redefines what faith is. Instead of faith being a result of new creaturehood and working through love (Galatians 5:6), faith is narrowed to the work of repentance only to keep ourselves saved rather than endeavoring to take part in many-faceted forms of love.
Add to this the simple fact that it circumvents love in sanctification for the sake of keeping ourselves justified.
The doctrine excludes using our members for holy purposes. According to Washer, “He has left off putting confidence in the flesh, which is idolatry, and is resting in the virtue and merits of Christ, which is true Christian piety.” This circumvents the clear biblical mandate to use our members for holy purposes (Romans 6:13, 19, Romans 12:1).
It violates one of the primary virtues of love: not delighting in evil (1Corithians 13: 6). In mortification and vivification, focusing on sin leads to joy.
It violates the principle of one baptism (Ephesians 4:5) and replaces it with many baptism experiences.
It redefines the interpretation of reality through the gospel. “Subjectively experiencing this definitive reality.” Reality is only experienced through “this definitive reality”; i.e., the gospel.
It circumvents one of the primary causes of peace: what we dwell on (Philippians 4:8). Obviously, mortification and vivification is a call to dwell on sin, and if it’s not immediately evident, look for it via the “sin beneath the sin” (deep repentance).
In summary, this dastardly, vile doctrine claims that present sin removes us from grace, denies the new birth, empowers the institutional church to forgive sins on earth, reinterprets reality itself, makes the Christian life experience oriented, redefines biblical faith, circumvents Christian love towards God and others, violates the principle of one baptism, circumvents peace, and delights in evil.
paul
Eric From Clearcreek Chapel Area Risks Church Discipline to Save Me from “Bitterness”
Eric,
So much ideology is packed into your often-used 5-word Reformed statement: “You are a bitter man.” Like the other Reformed 5-word bumper sticker, “Jesus died for our sins,” it encompasses a whole body of philosophy. The thrust of these statements follows: excluding what doesn’t exist according to the ideology. I am either bitter or not bitter. Why? Because the only cause of bitterness is a lie and doesn’t exist according Reformed ideology: oppression.
There is no such thing as oppression according to Reformed theology, only grace. Grace is defined by the reality of existence that never receives what it fully deserves; therefore, no matter what people do to you, it falls short of what you fully deserve, therefore, all abuse should be received with thankfulness.
Hence, the Reformed definition of a bitter man or woman: one who doesn’t understand grace.
So, what you are saying is that I don’t understand grace. People are either bitter or not bitter–they either understand grace or don’t understand grace. They either understand that the sum total of life is zero making justice a myth or they don’t.
Hence, to put value on life is synonymous with bitterness because justice puts a value on life. Justice restrains those who refuse to treat others as they would want to be treated. According to Reformed philosophy, grace and justice are mutually exclusive and Calvin/Luther both stated that explicitly.
This is fundamentality what put me at odds with the Clearcreek elders though I was a long way from knowing it at the time (by the way, I noticed that your IP address is from Springboro), which is why I am not bitter. I was so blinded by Reformed ideology that it took the full wrath of their fundamental wickedness to wake me from my slumber. I could still be there learning to disassociate myself from reality more and more.
What does that look like? It can be defined by two sons who lost their fathers. When I lost my father whom I led to the Lord one day before his death, I cried out to God in mourning that cannot be described with words proclaiming, “You will take care of him now, you will take care of him now!” By the way, I was informed by elder Devon Berry before I left Clearcreek Chapel that God using me to lead my dad to the Lord, as well as everything else I had done at Clearcreek Chapel for 20 years was “walking in darkness.” Why? Because my worldview does not profess “Perplexity” in knowing anything other than “Christ and Him crucified,” viz, ALL wisdom is hidden in suffering (Luther).
Now let’s compare my worldview with the stoic public testimony of Pastor Rick Wilson’s son at Rick’s funeral: “My dad was a wicked sinner.”
Eric, Eric, Eric, do you really think I am bitter because I can longer hang with you guys? Really? What is the fundamental difference between you and ISIS? Nothing, because the fundamental worldview is exactly the same. In both cases, horizontal justice is a metaphysical concept rejected as true reality. How scary is that?
Eric, I am not bitter towards the Clearcreek caliphate, I am terrified that others will become members there. My duty to warn others about you is a joy, not a bitterness by any means.
But I understand what you are saying: grace and horizontal justice are mutually exclusive making justice a myth. Well, I’m sorry, I disagree, but you seem a little bitter about my bitterness.
And Eric, just a heads up, you could be brought up on church discipline for coming to my blog per the Clearcreek elders, but I won’t tell.
paul
The Anti-Spiritual Abuse Camp: Fellowshipping with Wolves
Originally published February 5, 2013
I will keep saying it: people don’t get up one morning and decide to be spiritual abusers. The present-day spiritual abuse tsunami in the church wasn’t created from nothing. If you believe the neo-Calvinist resurgence of late is unrelated to the sharp increase of spiritual abuse in the church–I have some oceanfront property here in Xenia, Ohio that I would like to sell you.
For some time, I have sat typingless in regard to anti-spiritual abuse bloggers who are Calvinists. Whatever. Does one really think that Calvin’s logic had no relationship to his behavior? And the one that just kills me is the Reformed pastor who is a hero among the anti-spiritual abuse crowd. The guy is a strong advocate of Jon Zens who was one of the core-four of the Australian Forum which launched the present-day New Calvinist movement.
He also brags about how much he enjoys reading the Puritans. The Puritans were Calvin’s ugly grandchildren and were responsible for wiping out the entire population of women in some European towns during the medieval Witch Wars. As fanatical political refugees, they fled Europe and brought their pandemic logic to American soil. Consequently, Americans have to claim part of their filth as our infant history; ie., the Salem Witch Trials and the executions of Quakers for being Quakers. The International Day of Religious Freedom (Oct. 27th) is a spiritual Pearle Harbor Day, and the Puritans are the Japanese in that story. But yet, they are spiritual heroes among the Reformed; go figure.
This same pastor also idolizes John Piper who sits on the board of the Council on Biblical Manhood & Womanhood. Their magnum opus is the Danvers Statement which was compiled in Danvers, MA.–the very same location of the Salem Witch trials. This is absolutely no accident—it is an open mockery of women and the Enlightenment thought that had to save American Christianity from a wicked European foundation. This is often the case: God has to send in people with commonsense to save us from ourselves.
I was finally jolted into writing this after being referred to several “commendable” articles by fellow anti-spiritual abuse bloggers. Several of these messages were right out of Luther’s Heidelberg Disputation which is the core logic of the Reformation. Luther hated humanity, and believed God only works through us when we are brought to nothing. He believed the Christian life was a series of deaths and rebirths founded on perpetual justification through the “cross story.” To Luther, the joy of rebirth could only be experienced through the ravaging of our own personal story, or the “glory story.” When we suffer these deaths, a new birth or resurrection happens and our just standing before God is maintained. It’s truly salvation by a life of misery.
Calvin then took Luther’s principle (which he got from Auggie and Gregory who got it from Plato who was the inspiration for neo-Islamic thought and communism as well): all wisdom is the difference between God’s holiness and our wretchedness, and extrapolated that single principle into a full-orbed philosophical statement on life. The Calvin Institutes are built totally on the foundation of the first sentence thereof which states the essence of Luther’s Disputation. Calvin’s ability to take this simple dualist principle and build a full-orbed metaphysical statement speaks to his genius while escaping the Mass Murderers Hall of Fame.
Hence, we have pastors from coast to coast who don’t necessarily see rape as a bad thing. Rape leads to brokenness, and a wonderful opportunity to experience God’s resurrection life. Why do you think the pastorate is so indifferent to what’s going on? It’s not just cowardliness, they also share the logic of our Protestant roots.
I perceive a lot naïve young people, new to the ministry, who are latching on to these concepts unawares. They perceive biblical warnings about wolves in sheep’s clothing through the lens of their own arrogance; ie., “Because of how smart I am, it will look like a cheap costume.” Therefore, they don’t see the disconnect in logic.
But if they don’t, they will continue in their attempt to help people with the same logic that brought their misery.
Good luck with that one.
paul
Institution as God’s Mediator
The Bible states that there is one mediator between God and man, the Lord Jesus Christ (1Timothy 2:5). I now realize the real significance of that after eight years of research. I see “one” really means “one.” Something has happened this week that this ministry is taking note of: HBO’s documentary “Going Clear” on Scientology premiered 3/29/2015. Megan Kelly of Fox News interviewed one of the key figures featured in the documentary who shared an astonishing bit of information: members who offend leadership are locked up in a literal prison until they repent of whatever the offence is; release is contingent on signing a written confession. Kelly was incredulous that any adult would agree to such a thing and asked the guest if he could explain it. I was surprised when the guest said he could not explain it.
Maybe the explanation is too simple, but here it is: every false gospel opposed to the gospel of Jesus Christ is predicated on the idea of an additional mediator between God and man other than Christ. Even if one man or women is representative of the false doctrine, it will always be expressed in the form of an institution and its authority. Rather than all authority and mediation being in Christ, a subset of Christ’s mediation and authority is claimed; a claim that has no biblical merit whatsoever. These religious institutions always claim authority to grant salvation on behalf of God as co-mediators, but will also use the authority of government whenever they can get away with it.
So why do the institutional members of “the church” agree to every insane notion proffered by these institutions? It’s not complicated in the least: their salvation depends on it. The temptation is great; people relate truth with authority and want to be told how to get to heaven. Some sort of lofty authority gives the seekers confidence that God will accept their salvific pedigree. And Scientology has all of the elements common with these institutions, especially a strong emphasis on glorious infrastructure.
This documentary is important because Scientology is indicative of institutional religion in general. It claims authority and mediation it doesn’t have, quibbles over words, and entangles itself in the frivolous affairs of the world. And another important element–a major one should be noted as well: cults are spawned by authority. Hence, religious institutions often get a pass on being cultic because people don’t understand the catalyst of cultism: authority.
The alternative is a functioning body under one head. Gifts replace rank, and fellowship replaces authority. The goal is agreement on truth as defined by Christ and agreement according to conscience determines who fellowships together. Christ said, “All authority has been given to me.” ALL means “all.” If people get together for the purpose of following an authority anyway, why not Christ as opposed to some man or institution? If the divide in regard to what Christ is saying is too wide, go start your own group–Christ is the final judge anyway. A final point: institutions focus on getting people to heaven; fellowships focus on the unfinished work of service to God and others.
The following are relevant video clips that make the point.
Paul's Passing Thoughts 
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