Paul's Passing Thoughts

Ground Zero: Pope Gregory and New Calvinist Gospel Contemplationism

Posted in Uncategorized by Andy Young, PPT contributing editor on June 20, 2017

ppt-jpeg4Originally published December 13, 2012

Let’s just take one contemporary example: a Presbyterian church that is now a mere shell of what it was; the remains of a war over the arrival of a New Calvinist pastor who exhibited outrageous behavior and leadership style. Today, some parishioners stand dumbfounded that the Presbytery took positive steps to keep said pastor in place.

As TANC, our newly formed think tank that researches Reformed theology continues to journey into church history for answers, the reasons for present-day tyranny in the church become clearer every day. First, it is driven by the gospel that founded the Reformation. Simply put, it is a gospel that does not believe that people change, but are rather called to contemplate the saving works of Christ in order for His righteousness to be manifested in one of two realms. Whether Baptist, Methodist, or whatever, this Reformed seed, the idea that people really don’t change is at the core of their function though they would deny it verbally. The Western church as a whole buys into this basic concept.

Secondly, the basic concept of spiritual elitists ruling over the totally depraved. You know, the they really can’t change crowd. The Reformation clarion call of total depravity—what’s our second clue if we need one? The spiritual is accessed through the chief contemplationists, and since they have the dope directly from God, they should rule over the totally depraved. Look, I have been a Baptist since 1983, and this is how it works. Again, we wouldn’t verbalize that, but to some degree it is true of all Western denominations because we are the children of the Protestant Reformation. What were we protesting? Naughty philosopher kings; past that, not much.

If we don’t change, the church doesn’t either. Think about that. And we wonder why things are a mess. Apparent growth in numbers is being driven by something else other than a true gospel. And the Reformers deny that while pontificating total depravity. It is testimony to the depth of which this Protestant construct has dumbed down the average parishioner; i.e., the totally depraved change. And nobody blinks. The assumption is that total depravity only pertains to the unregenerate, but that’s not the case according to the Reformed gospel and its time for people to start doing the math on that. The “Nones” and the massive exodus from the evangelical church is taking place for a reason.

I’m not ready to declare Pope Gregory the Great the father of the Reformation and present-day New Calvinism just yet, but recent discoveries reveal some things that should be fairly obvious. We aren’t stupid, just trusting, and that needs to end. Christians need to take advantage of the information age and start studying for themselves as the Christian academics of our day refuse to be forthcoming. They didn’t forget to mention that sola fide is also for sanctification. They didn’t forget to mention the total depravity of mankind AND the saints. They didn’t forget to mention that the new birth is a realm and not something that happens in us—it’s deliberate deception because the Reformed gospel is “scandalous.” The totally depraved are not “ready” for what the enlightened class of philosopher kings understand. By the way, many seminary students will testify to the fact that they are told as much by their seminary professors. Seminaries are where you go to be certified for the purpose of ruling over the totally depraved in order to, in Al Mohler’s words, “save them from ignorance.” Sorry, I prefer to let the Bible and Google save me from ignorance. Thank goodness for the Gutenberg press.

Monks. That’s what we are missing here. Martin Luther. Ever heard of him? He was a monk. What is the very premise of monkism? It’s the idea that the spiritual is obtained by contemplationism. And monkism is not unique to the Catholic Church—it is the link from the Catholic Church to the ancient concept of mystic dualism. Though it pans out in various different ways, it’s the idea that matter is evil and spirit is good. In other cases, it holds to the idea that both good and evil are necessary to understand true reality. Good defines evil, and evil defines good. The more you understand both, the more “balance” you have in the universe. Then there is the goal to birth the spiritual into the physical through meditation/contemplationism. Like I said, there are many takes on the basic approach.

Monks believe that the physical or world realm is a distraction from the spiritual realm. In some cases, they believe that all matter is merely a form of the perfect, or spiritual. Hence, monasteries. Traditionally, monasteries have been clearing houses for the dope from God through contemplationism. And since they have the dope, they should rule the totally depraved for their own good. In some spiritual caste systems, the monks rule directly, in others like the Catholic Church, the monks are the Scribes and Prophets for the rulers; i.e., the Popes.

The fact that monkism would be part and parcel to any doctrine formulated by Martin Luther is a no-brainer. Mysticism is simply going to be a significant factor, and so it is with Protestantism. This becomes more apparent when you consider the core four of the Protestant Reformation: Martin Luther, John Calvin, St. Augustine, and Pope Gregory the Great. Luther’s 95 Theses was a protest against naughty Popes, but he was completely onboard with the Catholic caste system. When his 95 Theses resulted in the unexpected societal eruption that took place, he presented a doctrinal disputation to the Augustinian Order in Heidelberg. And don’t miss this:

In that Disputation, Luther postulates Pope Gregory’s take on the gospel which is the exact same calling card of present-day New Calvinism. In theses 27 of his Disputation, Luther states the following:

Thus deeds of mercy are aroused by the works through which he has saved us, as St. Gregory says: »Every act of Christ is instruction for us, indeed, a stimulant.« If his action is in us it lives through faith, for it is exceedingly attractive according to the verse, »Draw me after you, let us make haste« (Song of Sol. 1:4) toward the fragrance »of your anointing oils« (Song of Sol. 1:3), that is, »your works.«

There could not be a more concise statement in regard to the New Calvinist gospel. Deeds in the Christian life come from the same acts in which Christ saved us. Secondly, they are not our acts, but the acts of Christ applied to our Christian lives by faith alone. Thirdly, when the works of Christ are applied to our Christian lives by faith alone, it will always be experienced by the exhilarating emotions of first love—this is the mark of Christ’s active obedience being manifested in the spiritual realm through the totally depraved. We “reflect” the works of Christ by faith alone. Even John MacArthur has bought into this nonsense, claiming that obedience to the Lord is “always sweet, never bitter.” Francis Chan states that it always “feels like love.” And of course, poke John Piper’s rhetoric anywhere and this same monkish mysticism comes oozing out.

Moreover, Luther states this same concept from many different angles in his Disputation, and theses 28 is clearly the premise for John Piper’s Christian Hedonism.

No wonder then that New Calvinists of our day sing the praises of Pope Gregory. Here is what heretic David Powlison stated in an interview with Mark Dever’s 9Marks ministry:

Caring for the soul, which we try [try?] to do in biblical counseling, is not new. Two of the great pioneers in church history would be Augustine and Gregory the Great. Even secular people will credit Augustine’s Confessions as pioneering the idea that there is an inner life. Augustine did an unsurpassed  job of tearing apart the various ways in which people’s desires become  disordered. Gregory wrote the earliest textbook on pastoral care. He pioneered diverse ways of dealing with a fearful person, a brash and impulsive person, an angry person, an overly passive person. He broke out these different struggles and sought to apply explicitly biblical, Christ-centered medicine—full of Christ, full of grace, full of gospel, and full of the hard call of God’s Word to the challenges of life.

Powlison points to Pope Gregory and Augustine as the pioneers of biblical counseling using a “Christ-centered,” “full gospel” approach. And what was that approach? It was primarily contemplationism and dualism. In fact, Gregory practically saw “doing” as a necessary evil. In Roland Paul Cox’s Masters dissertation, Gregory the Great and His Book Pastoral Care as a Counseling Theory, Cox states the following:

The overall theme in Gregory’s dichotomies is balance. It is possible that this comes from Gregory’s own struggles in balancing his desire for the contemplative life of a monk versus his reluctant, but active, service as ambassador to Constantinople and pope.“The Regula Pastoralis was in large part devoted to describing how to reconcile the two types of life. He came to the conclusion eventually that while the contemplative life was the better and more desirable of the two, the active life was unavoidable, and indeed necessary in order to serve one’s fellow man.…There could be no better exemplar of the two lives than Gregory himself, but he would have been less than human had he not from time to time mourned the fact that so much of his time must be given over to the active at the expense of the contemplative” [Jeffrey Richards, Consul of God : The Life and Times of Gregory the Great (London ; Boston: Routledge & Kegan Paul, 1980), 57.].

Powlison, in true Reformed tradition, invokes the either/or hermeneutic, or the either cross story or glory story hermeneutic of Luther’s Disputation by suggesting that any denial of this “Christ-Centered” approach is a wholesale denial of an “inner life.” In other words, suggesting that doing something should be emphasized as much as contemplationism is paramount to denying that there is an inner life. Such statements by Powlison are indicative of his utter lack of integrity.

In addition, Gregory’s penchant for mystic dualism is seen in the same dissertation:

Gregory’s view of health revolved around balance. In Pastoral Care 34 dichotomies are given. For each one Gregory discusses how either extreme is detrimental. The following are a few examples of Gregory’s dichotomies: poor/rich, joyful/sad, subject/superiors, wise/dull, impudent/timid, impatient/patient, kindly/envious, humble/haughty, obstinate/fickly, and gluttonous/abstemious. Further, Gregory explains how certain traits although they appear to be virtues are in reality a vice. For example, in describing the dichotomy of impatient and patient, Gregory says the following about the patient: “…those who are patient are to be admonished not to grieve in their hearts over what they suffer outwardly. A sacrifice of such great worth which they outwardly offer unimpaired, must not be spoilt by the infection of interior malice. Besides, while their sin of grieving is not observed by man, it is visible under the divine scrutiny, and will become the worse, in proportion as they claim a show of virtue in the sight of men. The patient must, therefore, be told to aim diligently at loving those whom they needs must put up with lest, if love does not wait on patient” [Pastoral Care: pp. 109, 110].

In other words, self-control is a vice. Unless cross-centered love is mystically applied according to Luther’s Disputation (theses 28), the latter evil of self-control is worse than the former sin of being offended since such offences serve to humble us (LHD theses 21).

What goes hand in metaphysical hand in all of this is good ole’ ancient spiritual caste tyranny. As Cox further observes,

Shortly after becoming pope, Gregory wrote Pastoral Care. In addition as pope, he reorganized the administration of the papal states, he maintained papal authority in the face of encroachments from the Patriarch of Constantinople, he established links with the Frankish Kingdoms, and most importantly (for these English writers), he sent a party of monks, led by Augustine, to convert the Anglo-Saxons.

Gregory was very influenced by the Rule of St. Benedict and Benedictine monks who came to Rome after the monastery that St. Benedict founded was burnt. In some letters, Gregory calls his work Pastoral Rule. “There is every reason to assume that Gregory in conceiving the plan for Liber Regulae Pastoralis [Pastoral Rule] intended to provide the secular clergy with a counterpart to this Regula [the Rule of St. Benedict].

….This culture of rulers and emperors also helps explain why Gregory saw Pastoral Care and Pastoral Rule as one in the same. By modern day standards, Gregory would be considered overly authoritarian.

A culture of “rulers and emperors” had precious little to do with it, but rather ancient spiritual caste systems that answered the supposed preordained call of God to control the totally depraved. With the sword if necessary. While many of these systems were based on mythology prior to the 6th century, Plato systematized the idea and gave it scientific dignity. But his trifold theory of soul consisting of king, soldier, and producer called for a sociological counterpart that was a mirror image to fit the need. Sir Karl Raimund Popper, considered the greatest philosopher of the 20th century, fingered Platonism as the primary catalyst for religious and secular tyranny in Western culture. And Plato’s mystic dualism (shadows and forms) added not just a little to the MO of the Reformers. According to church historian John Immel:

Calvin’s Institutes (1530) is the formal systematic institutionalization of Platonist/Augustinian syncretism that refined and conformed to Lutheran thinking and became the doctrinal blueprint for the Reformed Tradition [Blight in the Vineyard: Prestige Publishing 2011].

Christ promised us that He would build His Church and the gates of hell would not prevail against it. The idea that the Reformers rescued His church from the gates of the Roman Catholic Church is both laughable and the biggest hoax ever perpetrated on mankind. The idea that Christ needed, and continues to need the services of Plato’s philosopher kings is arrogance on steroids. Somewhere, God’s church moves forward. Let us shed the Reformed load that hinders and find our place in that true church.

paul

The Unborn Charge Us From Heaven: It’s Not About Remembering; It’s About Honoring Life

Posted in Uncategorized by Paul M. Dohse Sr. on September 1, 2016

ppt-jpeg4As a former Reformed pastor, viz, a Protestant, viz, a Calvinist, viz, a Lutheran, viz, an Augustinian, and all other roots of the poisonous tree that make up the Institutional church, I had no comfort for those who suffered the loss of their unborn and infants. I usually let the more expert pastors speak in those situations; you know, the ones with the seminary degrees.

“Is my baby in heaven? ‘We don’t know, but we trust that God is righteous in all that He does.’”

“Why did God allow this to happen? ‘We don’t know, but perhaps to save the child from some worse death.’” That is, something worse than the toddler getting run over in the driveway by their best friend.

Have you ever noticed? Despite trillions of dollars invested in Protestant education, and over 500 years to get it right, Protestants don’t know a lot of stuff. Remember, Jay Adams’ biblical counseling construct introduced in 1970 was considered to be revolutionary. One well-known evangelical even asked, “Could the Bible really be this practical?” Think about it: 1970. That’s how many years after the supposed brilliance of the Reformation?

Not long after 1970, an Adventist theologian named Robert Brinsmead was invited to the hallowed halls of Westminster seminary to inform the who’s who of Protestantism in regard to what a Protestant really is. Now go to Westminster and pay $80,000 for a degree; ya, do that, brilliant. They didn’t even know what the true Protestant gospel was until Brinsmead came along, and they are the experts? Really? So, don’t give me any of that crap about “historical precedent.”

Shortly thereafter, Brinsmead’s revelation was repackaged into things like the Sonship Discipleship Bible Study program and “second generation biblical counseling.” The latter was hatched by Dr. David Powlison who was mentored by another Westminster hack, Dr. John “Jack” Miller. This was the beginning of the New Calvinist movement and launched a Calvinist theological civil war that ended up being won by the New Calvinists who now control Protestantism for the most part. The only holdouts are small Baptist churches that pride themselves on theological ignorance which by the way is a Lutheran Gnostic concept.

But of course, Baptists put a hillbilly twist on that: “We don’t know nuttin about none of that-thar thee-ology stuff. All you do is talk in them 50-cent thee-o-logical words.” Well, at least they know they are ignorant and profess it openly.

Anyway, don’t miss the point: over 500 years after the Reformation Calvinist scholars were arguing about what the true Protestant gospel is. New Calvinism has taken over the evangelical church because no one could ultimately deny that Brinsmead was right. In a presentation at Dr. John Piper’s church, David Powlison stated openly that the difference between first generation biblical counseling and second generation biblical counseling is two different gospels. You do the math. The church is supporting confused men who can’t even agree on what the gospel is.

By the way; babies, born or unborn, go to heaven because they are not under the law. They are born under the law, but they are not susceptible to its condemnation until their consciences are developed. It’s not rocket science, unless your mind is warped with “the gospel of sovereignty.” Don’t bother looking for that in your concordance; it’s not there.

Other than learning real truth from being faithful Bereans, live events teach us well. This week, between our annual TANC conference and the death of my 3rd grandson, I learned a lot more about death. Already in heaven his body was released from what was the comfort of his mother’s womb. His name is now Isaiah, and his short life has taught me much.

The procedure was performed at Kettering hospital in Dayton, Ohio named after Charles F. Kettering the inventor. John Immel spoke of him during this year’s conference. One would do well to read about this man’s astounding life. It is evident at Kettering that they strive to live up to the name for which their facility is named. That’s a very high calling.

But why do we do what we do? Although Isaiah only lived 13 weeks and made no appearance outside of his mother’s womb, Kettering supplies numerous services to honor the life of the unborn. They have a team that focuses on the stillborn exclusively. When Isaiah’s body was delivered, he was placed in a little knit baby crib made by volunteers. Kettering also has a memorial garden for the unborn where ceremonies are held.

Why am I a part of the medical profession where billions of dollars are spent to serve the severely disabled? After all, what can they contribute to others? Why are there so many cemeteries? Wouldn’t it just be easier and cheaper to cremate everybody? For some reason, cemeteries often have “memory” in their names, but I have learned this week from Isaiah that it is not about memory at all. It is rather about defending life and honoring it.

Those who we know and love cannot be forgotten. They become a part of our lives and being. When we lose family and friends, truly the part of our lives they contributed to is lost for the time being. We never completely get over any loss in this lifetime. With each new day we regain more of our happiness and begin functioning according to a new normal of wellbeing. Our mind will find balance, but not because we forget anything. Loss is part of overall homeostasis. There will never be complete closure until the final enemy of God is defeated: death. Christ defeated sin on the cross by ending the law, sickness will be defeated in the Millennial Kingdom, and death will be completely defeated at the new heaven and new earth.

We do what we do because we stand for life. That’s why I no longer think cremation is ok, because of what Isaiah taught me this week. Something is defective in our thinking when dad is sitting on a bookshelf with the family pets. Pets are important, but our lives are worth more than sparrows according to Christ. This is why some cultures have cemeteries, and others just have mass graves. But it’s not about memory, it’s about honoring life—nobody forgets the part of them that is gone.

May I be frank? This is why my knowledge of the Protestant Reformation has caused me to set my face completely against it. If you have followed my teachings on the founding documents of the Protestant Reformation, you know that it is an ideology of zero-sum-life and a doctrine of death. Martin Luther and Charles F. Kettering represent the antithesis of two ideologies in regard to state of being. One loved life so much that he only wanted to know about problems so he could solve them to make life better; the other cursed life and despised anything that improved the quality of it, calling such improvements “the glory of man story” as opposed to the “cross story.” When Christians come to me and Susan for counseling via the electric starter invented by Charles Kettering and end up lecturing us about how spiritual wellbeing only comes from suffering, where does this come from? It comes from the root of the tree. No matter how old a tree is, the fruit is determined by the roots.

We make much ado about the dead because they once lived. We don’t honor their memory—we honor their life. Their memory charges us that when times are good they would have us rejoice, but when times are bad, we are to consider because the creator of life is watching. In this way they speak from the grave.

Sin hates life and brought death. And its advocates despise the idea that man can choose life because they believe he has no right to it. As I walked through the hallways of Kettering Medical Center yesterday I thought about Martin Luther. I thought about how much he would hate that place if he were here today. I thought about how he would rail against it as the “glory of Charles Kettering story” and not the “cross of suffering story.” How he would despise the comfort my daughter received there and its subsequent circumvention of real knowledge in his Book of Concord. This is a vile misrepresentation of the true gospel of life.

But Isaiah and his horde speak of a better testimony…one of life and the upholding of it.

paul

Why is the Biblical Counseling Movement Obsessed with Sin Rather than Love?

Posted in Uncategorized by Paul M. Dohse Sr. on August 4, 2016

ppt-jpeg4Emotionally disheveled lives flowing from the present-day biblical counseling movement is now epidemic. If you are going to condemn counselees and beat them to an emotional pulp with their own faults in order to drive them back to the cross, at least tell them that’s the goal. However, as the logic goes, if the counselee is informed about the counseling agenda, any “change” would be their own decision and not the work of the Spirit.

Supposedly, any true work of the Spirit is going to be apart from anything the counselee knows. In order to teach the counselee to live a “lifestyle of repentance, for the most part ” you must help them see their sin and the “sin beneath the sin.” You must also show them the need to “repent of good works” or the belief that they are able to do a work pleasing to God. As the counselee learns to see their total depravity more and more, the works of Jesus are “manifested” in our lives and “experienced” as if we are doing them, but we are really passive instruments in any godly endeavors. In other words, when it gets right down to it, Jesus obeys for us lest we “have a righteousness of our own.” Any true good works done in the life of the “believer” are “experienced subjectively” and flow from the “objective gospel” which are works accomplished by Christ alone.

So, one really only knows when they commit definitive sin, but good works of any kind are either the “believer’s” sinful works of self-righteousness or the works of Jesus and this is the subjective part of the salvation process. If the “believer” testifies that they cannot do a good work of any kind, they may find forgiveness as long as they are “under the authority of godly men” (ie., Reformed pastors), but if they believe they themselves can do a work pleasing to God, that is mortal sin that cannot be forgiven, viz, they believe a false gospel. This is Martin Luther’s venial/mortal sin construct that formed the Reformation gospel.

Hence, the counselee, by design, is driven to a “despair of self-righteousness” but is unaware of what they are supposed to do about the despair. If the counselee is informed of what to do about the despair; that would be “jumping directly from the command to obedience.”

The result? A mass of confused people and broken lives marked by hopelessness and despair. If the Spirit so chooses to move after the biblical counselors have done their job of stripping the counselee of any “self-righteousness,” the counselee will be shown the gospel “treasure chest of joy” apart from any misguided leading from a counselor resulting in “fruit stapling.”

What’s behind this approach to counseling that is wreaking havoc on the lives of so many? To understand the answer one must take a specific look at how the Bible defines the word “sin.”

Genesis 4:3 – In the course of time Cain brought to the Lord an offering of the fruit of the ground, 4 and Abel also brought of the firstborn of his flock and of their fat portions. And the Lord had regard for Abel and his offering, 5 but for Cain and his offering he had no regard. So Cain was very angry, and his face fell. 6 The Lord said to Cain, “Why are you angry, and why has your face fallen? 7 If you do well, will you not be accepted? And if you do not do well, sin is crouching at the door. Its desire is for you, but you must rule over it.”

Note that sin has a primary desire that drives it—it seeks to rule over people and control them. It’s simply what sin does. This is why world politics have always been dominated by war and conquest after sin entered the world. Further study reveals sin’s ultimate goal: to bring as much death as possible into people’s lives.

But what does sin use to control people? What empowers sin? What is its mojo? Answer: condemnation. Note that sin crouches at the door waiting for people to not do well. It waits for one to violate their conscience or God’s law and then it pounces. Sin uses condemnation to strip the individual of self-worth and confidence. This is why, for the most part, marriage counseling is dealing with two spouses who come to you with condemnation lists. This is each one’s case for why the other spouse is inept and should submit to the other’s control. This is different from love and why love does not keep a record of wrong (1Cor 13:5).

And this is why Christ endured the cross; to end the law (Rom 10:4); to end condemnation; to strip sin of its power.

1Corintians 15:56 – 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.

Romans 8:1 – There is therefore now no condemnation for those who are in Christ Jesus.

Sin remains in the born again believer because he/she still dwells in mortality, but it has been stripped of its power to condemn because Christ put an end to the law. Without a way to condemn, sin can only harass the believer with sinful desires that the believer is no longer enslaved to. Instead, the believer is now enslaved to righteousness (Rom 6:17,18). Hence, Christians fail to fulfill the law through love from time to time because they are “weak” NOT because we are “sinners.” The Bible NEVER refers to believers as “sinners.” It is markedly past tense in the Bible when speaking of the believer…“but God shows his love for us in that while we were still sinners, Christ died for us” (Rom 5:8). We are not “sinners saved by grace.” If you are still a sinner, you are not saved.

So why then the law? God created the law as a two-fold covenant. Before Christ came, all sin was imputed to the law.

Galatians 3:19 – Why then the law? It was added because of transgressions, until the offspring should come to whom the promise had been made, and it was put in place through angels by an intermediary. 20 Now an intermediary implies more than one, but God is one.

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[g] 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.

Don’t be mistaken, the older covenant is still in effect but passing away:

Hebrews 8:13 – In speaking of a new covenant, he makes the first one obsolete. And what is becoming obsolete and growing old is ready to vanish away.

The present sins of unbelievers are still imputed to the law. When and if they believe in Christ, their sins will be ENDED not merely covered. Christ came to end sin, not cover it. Christ is not a covering for sin, He ended sin. Those who do not believe on Christ will be judged by the law at the final judgment. This is because they are still “under law” (Rom 6:14, 15). Believers will not be present at the final judgment or the “second death.” That judgment concerns the law.

So what does it mean to be under grace? It means that when we were born again the old us under law literally died and was resurrected to new creaturehood. We were given a new heart that loves the law and truth. We are no longer indifferent to the same law that once condemned us.

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.

How do we serve the law under the new covenant? By putting our faith to work in obeying God’s word for loving Him and others:

Galatians 5:6 – For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love.

Romans 13:10 – Love does no harm to a neighbor. Therefore love is the fulfillment of the law.

John 14:15 – If you love me, keep my commands (NIV).

The Christian is free to aggressively love God and others without any fear of condemnation. But, others aside from Christ cannot control you unless they sell you on the idea that you are still under condemnation. And as much as I hate to say it, for the most part, that’s what the institutional church is all about: a desire to control many people through condemnation. That means they must keep you under law and a justification defined by perfect law-keeping which of course requires ongoing forgiveness for “present sin” which of course can only be obtained under the “authority of godly men ordained by God.” Really? Fact is, there is a difference between condemning sin under law and a failure to love as a member of God’s literal family that can bring chastisement. The problem here is a single perspective on law and sin by functioning under the “written code” and calling it “under grace.”

And this is the purpose of the biblical counseling movement; it serves the institutional church in keeping people under law so they can be controlled. Supposedly, they have been given authority by God to grant you forgiveness under their authority because you are still a “sinner.” You are supposedly still under law. You can only obtain ongoing forgiveness by acknowledging that you are a totally depraved saint under the authority of some “man of God.”

It is the epic lie of the ages.

This is why the biblical counseling movement focuses on sin rather than love. This is why when you deny that you are a sinner they ask rhetorically: “Did you sin today?” The question should really be: “Did you love today?” But they ask the wrong question because their basis for justification is the law and not the new birth.

1John 3:9 – Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God (KJV).

And that’s supposedly ok because Jesus supposedly kept/keeps the law for us. But that is still NOT the manifestation of righteousness “APART from the law” (Rom 3:21).

Mark it well: an emphasis on sin in your life that condemns by other “Christians” is a doctrine of devils and this is nothing new.

Zechariah 3:1 – Then he showed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to accuse him. 2 And the Lord said to Satan, “The Lord rebuke you, O Satan! The Lord who has chosen Jerusalem rebuke you! Is not this a brand plucked from the fire?” 3 Now Joshua was standing before the angel, clothed with filthy garments. 4 And the angel said to those who were standing before him, “Remove the filthy garments from him.” And to him he said, “Behold, I have taken your iniquity away from you, and I will clothe you with pure vestments.” 5 And I said, “Let them put a clean turban on his head.” So they put a clean turban on his head and clothed him with garments. And the angel of the Lord was standing by.

6 And the angel of the Lord solemnly assured Joshua, 7 “Thus says the Lord of hosts: If you will walk in my ways and keep my charge, then you shall rule my house and have charge of my courts, and I will give you the right of access among those who are standing here.

Revelation 12:10 – And I heard a loud voice in heaven, saying, “Now the salvation and the power and the kingdom of our God and the authority of his Christ have come, for the accuser of our brothers has been thrown down, who accuses them day and night before our God.

Now, many try to make a case that salvation is only a covering for sin and not an ending because of the biblical “coat” analogy. But such coats represent one’s standing, not a covering for sin that is ended. Even if such a case could be made it would only apply to the old covenant and its imputation of sin to the law.

There is only one mediator between God and man; Christ. In Matthew 28:18 we find that “all” authority has been given to Christ and “all” means just that, All, viz, everything. The body of Christ only has one head; Christ Himself. No man or woman has authority to condemn you…

…flee the biblical counseling movement and pursue love.

paul

Authentic Protestantism (aka “New Calvinism”) is Totally Debunked by 2Peter 1:1-15

Posted in Uncategorized by Andy Young, PPT contributing editor on May 27, 2016

This is a revised version of an article originally published on January 16, 2012

2 Peter 1:1-14 contradicts almost all of the major tenets of authentic Protestantism: Christocentric salvation; Christocentric interpretation; double imputation; Christocentric sanctification; the total depravity of the saints; sanctification by faith alone; the imperative command is grounded in the indicative event; assurance based on gospel contemplationism; sanctification is not “in our OWN efforts”; the apostolic gospel.

Christocentric Salvation

“Simeon Peter, a servant and apostle of Jesus Christ, to those who have obtained a faith of equal standing with ours by the righteousness of our God and Savior Jesus Christ”  (v1).

Salvation is not Christocentric. Peter states that we obtained our faith by God the Father AND Jesus Christ.

Christocentric Interpretation

 May grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord” (v2).

The benefits of salvation are multiplied by the knowledge  of  both the Father and the Son. Of course, this knowledge can only come from the Scriptures. Obviously, knowledge of both is required for the multiplication of grace and peace. One may also note that when Peter restates this truth in verse 3, he only mentions the one “who called us” which of course is God the Father.

Double Imputation

 “The imputed righteousness of Christ” is an often heard slogan among reformed. But it is the righteousness of God that was imputed to us by the New Birth when we believed in Christ (see v1).  The believer is righteous because he is God’s literal offspring.  Christ lived a perfect life as a man because of who He is (the Son of God), not for the purpose of imputing obedience to us as part of the atonement in sanctification.

Christocentric Sanctification

 “His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence” (v3).

Again, God the Father is the member of the Trinity who called us. Knowledge pertaining to the Father is efficacious in sanctification.

The Total Depravity of the Saints

“His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence, 4 by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire” (v3,4).

“Partakers” is: koinōnos from koinos; a sharer, that is, associate: – companion, fellowship, partaker, partner. Koinos means: common, that is, (literally) shared by all or several and is derived from a primary preposition denoting union; with or together, that is, by association, companionship, process, resemblance, possession, instrumentality, addition, etc.: – beside, with. In compounds it has similar applications, including completeness.

Sanctification by Faith Alone

“For this very reason, make every effort to add to your faith goodness; and to goodness, knowledge; 6 and to knowledge, self-control; and to self-control, perseverance; and to perseverance, godliness; 7 and to godliness, brotherly kindness; and to brotherly kindness, love” (v 5,6,7).

Obviously, if sanctification is by faith alone, Peter wouldn’t tell us to ADD anything to it.

The Imperative Command is Grounded in the Indicative Event

“For if you possess these qualities in increasing measure, they will keep you from being ineffective and unproductive in your knowledge of our Lord Jesus Christ. 9 But if anyone does not have them, he is nearsighted and blind, and has forgotten that he has been cleansed from his past sins. 10 Therefore, my brothers, be all the more eager to make your calling and election sure. For if you do these things, you will never fall, 11 and you will receive a rich welcome into the eternal kingdom of our Lord and Savior Jesus Christ” (v8,9,10,11).

Glorification (and one could argue assurance as well) is an indicative act, but in these verses, it is contingent and preceded by imperatives. Peter uses the conjunction “if” three times to conjoin imperatives preceding the indicative.

Assurance Based on Gospel Contemplationism

One of the more hideous teachings of the Reformation is that guilt is indicative of not understanding grace. Therefore, saints will not be told to take biblically prescribed action to relieve guilt, but will be told to further contemplate the gospel. There is barely anything more powerful in the Christian life than full assurance of salvation, and Peter tells us in no uncertain terms how to obtain it: aggressively adding certain things to our faith.

Sanctification is not “in our OWN efforts.”

Authentic Protestantism, by default, disavows our effort in sanctification by continually utilizing the either/or hermeneutic: it’s either all our effort, or all of Christ. Though we can do nothing without Christ, Peter makes it clear that peace and assurance will not take place if we do not “make every effort” (ESV).

The Apostolic Gospel

“So I will always remind you of these things, even though you know them and are firmly established in the truth you now have. 13 I think it is right to refresh your memory as long as I live in the tent of this body, 14 because I know that I will soon put it aside, as our Lord Jesus Christ has made clear to me. 15 And I will make every effort to see that after my departure you will always be able to remember these things” (v12,13,14,15).

Think about it. It had been revealed to Peter that his departure was near, so his ministry was focused on what he thought was the most important thing that they needed to be continually reminded of. Where is, “The same gospel that saves us sanctifies us”? Where is, “We must preach the gospel to ourselves every day”? Where is, “Beholding the face of Christ as a way of becoming”?

paul

The “Cross Story” and Sanctified Rape in the Church

Posted in Uncategorized by Andy Young, PPT contributing editor on May 13, 2016

Originally published January 31, 2013

ppt-jpeg4“Be sure of it: this is how Calvinists think; this is their worldview.”

 “Don’t misunderstand: the problem of  ‘victim mentality’  is not even on the radar screen—they have removed the word “victim” from their metaphysical dictionary.”

 Justice necessarily implies victim. Victim necessarily implies worth. All three are conspirators with the glory story.”

Martin Luther had more on his mind than silly Popes when he nailed his 95 Theses to the front door of All Saints’ Church in Wittenberg, Germany. That protest launched the Reformation, but six months later Luther presented the systematic theology of the Reformation to the Augustinian Order in Heidelberg. Luther’s Heidelberg Disputation laid the foundation, and John Calvin later articulated and applied its basic principles to the full spectrum of life in his Institutes of the Christian Religion.

The Cross Story and the Glory Story

Luther’s cross story, or theology of the cross is the crux of the Heidelberg Disputation and introduced in the first sentence of the Calvin Institutes:

Our wisdom, insofar as it ought to be deemed true and solid wisdom, consists almost entirely of two parts: the knowledge of God and of ourselves.

That’s Luther’s theology of the cross: a deeper and deeper knowledge of our putrid humanity as set against God’s holiness. And NOTHING in-between. All of creation, all events, and all reality contribute to deeper knowledge of one of these two, and then both as a deeper knowledge of each gives more understanding to the other; knowledge of both, and the experience of both. Hence, every blessing, including our good works which are done by the Holy Spirit to begin with, lends more understanding of God’s glory. Every evil event, sin, and tragedy lends deeper understanding in regard to our total depravity and worthlessness. But of course your mother is dying of cancer; I am amazed that God would give anyone as many years as He has given her. Who are we to think we deserve even one year of life? And what a wonderful opportunity for her to suffer the way Jesus suffered for us!

This is the cross story. See the illustration below. This is a contemporary depiction from that camp—this is their assessment:

gospelgrid1

Anything else at all that gives any credit to humanity—Christian or non-Christian is the “glory story.” That would be our glory specifically, and not Christ’s. To the degree that humanity is considered, the glory of Christ is “ECLIPSED.” This is the theses of a book written by John MacArthur associate Rick Holland: Uneclipsing The Son. Everything is perceived as speaking through one of these two perspectives. ANYTHING coming from what is perceived as the “glory story” is summarily dismissed. Be sure of it: this is how Calvinists think. This is their worldview.

In one of the former Resolved Conferences sponsored by John MacArthur and Holland, in one of his messages, Holland extols a letter written to Puritan Christopher Love by his wife as he awaited execution. Holland forgot to mention to those listening that Love was executed for espionage against the English government while letting the audience assume he was executed for loftier spiritual-like reasons. The following is excerpts from the letter:

O that the Lord would keep thee from having one troubled thought for thy relations. I desire freely to give thee up into thy Father’s hands, and not only look upon it as a crown of glory for thee to die for Christ, but as an honor to me that I should have a husband to leave for Christ…. I dare not speak to thee, nor have a thought within my own heart of my own unspeakable loss, but wholly keep my eye fixed upon thy inexpressible and inconceivable gain. Thou leavest but a sinful, mortal wife to be everlastingly married to the Lord of glory…. Thou dost but leave earth for heaven and changest a prison for a palace. And if natural affections should begin to arise, I hope that the spirit of grace that is within thee will quell them, knowing that all things here below are but dung and dross in comparison of those things that are above. I know thou keepest thine eye fixed on the hope of glory, which makes thy feet trample on the loss of earth.

Justice? That implies that humanity has some sort of value. That implies that life itself  has some sort of value. That implies that humanity should be protected through threat of punishment. That’s the glory story. Therefore, Calvin stated the following:

Those who, as in the presence of God, inquire seriously into the true standard of righteousness, will certainly find that all the works of men, if estimated by their own worth, are nothing but vileness and pollution, that what is commonly deemed justice is with God mere iniquity; what is deemed integrity is pollution; what is deemed glory is ignominy (CI 3.12.4).

Death by Biblical Counseling

The church must face up to a sobering reality in our day. The vast majority of biblical counseling that goes on in our day is based on this construct—you will be counseled from the perspective of the cross story, and anything that smacks of the glory story will be snubbed. You are not a victim. There is no such thing as a victim. Christ was the only true victim in all of history. Don’t misunderstand: the problem of “victim mentality” is not even on the radar screen—they have removed the word “victim” from their metaphysical dictionary. “Victim” is part of the glory story; Christ as the only victim is the cross story. I am not a victim. That’s impossible because my sin nailed Christ to the cross. Thank you oh Lord that I was raped. Thank you for this opportunity to suffer for you. Thank you for the strength to forgive the one who raped me in the same way you forgave me. What a wonderful opportunity to show forth your gospel!

Hence, when the leaders of a Reformed church came to inform parents that a young man in that church had molested their toddler, this was the opening statement:

Today, we have before us an opportunity to forgive.

The parents were then counseled to not contact the authorities. Those who do are often brought up on church discipline. Justice necessarily implies victim. Victim necessarily implies worth. All three are conspirators with the glory story. And be not deceived: this is the logic that drives Reformed organizations that are supposed to be mediators in the church; specifically, Peacemaker Ministries and G.R.A.C.E. A major player in the Biblical Counseling Movement is Paul David Tripp. In 2006, he wrote a book that articulates the horizontal application of Luther’s theology of the cross: “How people Change.” Of course, the title is a lie; if he really believed people change, that would be the glory story. Notice also that it is, “How People Change” and not, “How Christians Change.” That’s because this bunch see no difference in the transforming power of the new birth and ordinary Christ-rejecting people.

In the book, Tripp, like all who propagate Luther’s theology of the cross, posits the Bible as a “big picture” narrative of our redemptive life. The Bible is a mere tool for one thing only: leading us more and more into the cross story and away from the glory story. This is accomplished by using the Bible to enter into the cross narrative and thereby seeing our preordained part in the “big picture” narrative of redemptive history. Though Tripp is not forthright about it in the book, this is known as the Redemptive Historical Hermeneutic. By seeing our life through the cross story, we are empowered to live life for God’s glory. This is done by seeing ALL circumstances in life (Heat) as preordained in order to show our sinfulness (Thorns) and God’s goodness (Fruit) for the purposes of having a deeper understanding of both resulting in spiritual wellbeing. In other words, all of life’s circumstances are designed to give us a deeper understanding of the cross story: God’s holiness, and our sinfulness. I have taken his primary visual illustration from the book and drawn lines to the cross story illustration to demonstrate the relationship (click on image to enlarge):

Scott Illustration

Understanding this lends insight to Tripp citations on the Peacekeepers Ministries website:

Paul Trip wrote a great post over at The Gospel Coalition blog all about the need for pastors to pursue a culture of forgiveness in their ministry. Pastors (and anyone serving Christ) have a choice:

“You can choose for disappointment to become distance, for affection to become dislike, and for a ministry partnership to morph into a search for an escape. You can taste the sad harvest of relational détente that so many church staffs live in, or you can plant better seeds and celebrate a much better harvest. The harvest of forgiveness, rooted in God’s forgiveness of you, is the kind of ministry relationship everyone wants.”

Then he describes three ways forgiveness can shape your ministry. I’ve listed them, but you can read how he explains them in detail.

“1. Forgiveness stimulates appreciation and affection.

2. Forgiveness produces patience.

3. Forgiveness is the fertile soil in which unity in relationships grows.”

He closes with this exhortation:

“So we learn to make war, but no longer with one another. Together we battle the one Enemy who is after us and our ministries. As we do this, we all become thankful that grace has freed us from the war with one another that we used to be so good at making.”

And concerning another author, they also stated:

Last week, Steve Cornell at The Gospel Coalition blog posted some really great insight into the difference between forgiveness and reconciliation. They also offered up some excellent and biblically sound steps in dealing with a situation where an offending party is hesitant to reconcile.

Here he summarizes a key distinction:

“It’s possible to forgive someone without offering immediate reconciliation. It’s possible for forgiveness to occur in the context of one’s relationship with God apart from contact with her offender. But reconciliation is focused on restoring broken relationships. And where trust is deeply broken, restoration is a process—sometimes, a lengthy one”…. His ten guidelines for those hesitant to reconcile are rooted in scripture and, I think, incredibly helpful.

1. Be honest about your motives.

2. Be humble in your attitude.

3. Be prayerful about the one who hurt you.

4. Be willing to admit ways you might have contributed to the problem.

5. Be honest with the offender.

6. Be objective about your hesitancy.

7. Be clear about the guidelines for restoration.

8. Be alert to Satan’s schemes.

9. Be mindful of God’s control.

10. Be realistic about the process.

Notice the overall blurring of distinction between the offended and offender with the subject of forgiveness.

The Cross-centered Anti-justice Pandemic is No longer Exclusively a Reformed Thing

Apart from Calvinism, the redemptive historical cross-centered approach is crossing denominational lines en masse. We at TANC see doctrines that were born of Luther’s theology of the cross in non-Reformed circles constantly; specifically, heart theology (deep repentance), exclusive interpretation of the Scriptures through a redemptive prism, Gospel Sanctification, and John Piper’s Christian hedonism. And we also see the same results. It is not beyond the pale for a pastor who has raped a parishioner to be the one counseling the victim sinner. You know, the “sinner saved by grace.”

God is a God of justice, and throughout the Scriptures He demands that we be people of justice. He demands that we come to the defense of the victim. I close with fitting words from church historian John Immel:

And this is the challenge. This is the challenge that I have as a man who is passionate about thinking: to inspire people to engage in complex ideas that drive tyranny. So here’s my challenge to those who are listening.

Do not be seduced into believing that righteousness is retreat from the world.

Do not be seduced into believing that spirituality is defined by weakness and that timid caution for fear of committing potential error is a reason to be quiet.

Do not be intimidated by vague, hazy threats of failure.

Do not let yourself believe that faith is a license to irrationality. I’m going to say that again to you. This is good. Do not let yourself believe that faith is a license to irrationality.

Do not mistake the simple nature of God’s love for a justification for simple-mindedness.

Do not deceive yourself with the polite notion that you are above the fray, that your right to believe is sufficient to the cause of righteousness. There is no more stunning conceit.

Do not pretend that your unwillingness to argue is the validation of truth.

Know this: Virtue in a vacuum is like the proverbial sound in the forest–irrelevant without a witness. Character is no private deed. To retreat is nothing more than a man closing his eyes and shutting his mouth to injustice.

Virtues are not estimates to be lofted gently against evil.

Virtues are not to be withheld from view in the name of grace.

Virtues are not to be politely swallowed in humble realization that we are all just sinners anyway.

Love is not a moral blank check against the endless tide of indulgent action.

Love is not blind to the cause and effect of reality.

Love is not indifference to plunder and injustice and servitude.

The time is now, you men of private virtue, to emerge from your fortress of solitude and demonstrate that you are worthy of a life that bears your name. The time is now, you men of private virtue, to answer Mick Jagger and all the nihilists that insist we are living on the edge and we cannot help but fall. It is time for you men of private virtue to take up the cause of human existence and think.

~TANC 2012 Conference on Gospel Discernment and Spiritual Tyranny: John Immel; session 1, “Assumptions + Logic = Action.”

paul

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