Paul's Passing Thoughts

A Definitive Biblical Statement on Law and Gospel for Home Fellowships

Posted in Uncategorized by pptmoderator on February 5, 2016

Originally published April 24, 2015

TANC Ministries, 2015   

Whatever form of Protestantism you are talking about, and Calvinism in particular, its Achilles’ heel is the law. Protestantism cannot pass the true gospel test because of its position on law, and this is not hard to understand.

Andy Young, an associate of TANC ministries, said something in last year’s 2014 conference that is probably true for the most part: “The law is for sanctification.” Right, because the law is in no wise for justification. We are justified apart from the law (Romans 3:21) and “apart” means exactly that. The fact that the law will judge people in the end is a separate issue altogether.

The apostle Paul makes all of this easy to understand in Galatians chapter 3. But first, let’s use that same chapter to establish what we mean by the word “law.” The word is used interchangeably with many other words, including “gospel”, to refer to the Bible. So, Andy was merely saying that the Bible is for sanctification, or in other words, Christian living. Andy was talking in context of sanctification for the Bible has no stake in justification, and again, the fact that the Bible will judge people in the end is another issue. Yes, the Bible defines justification (Rom 3:21, Gal 4:21); yes, the Bible testifies to the truths regarding justification, but the law does not justify.

Note the following from 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.

Notice that Paul uses the word “law” and “Scripture” interchangeably. The law, “holy writ,” “the word,” “the gospel,” “the Scriptures,” “the law and the prophets,” etc. are all terms that refer to the Bible which is a full orbed statement by God regarding Himself, mankind, and reality. Statements like this: “We are not bound by the law, or else we’d have to live under every aspect of the law including not wearing blended fabrics and not eating shrimp and bacon” reveal a fundamental ignorance in regard to what the law is.

Protestantism falls on this one basic principle: law is the standard for righteousness. This makes the salvific work of Christ two-fold: He died to pay the penalty for our sins, and came to fulfill the law for us in order to make us righteous. That’s gross heresy. That’s an egregious false gospel. Hence, you have two kinds of Protestants: one camp that understands the position and professes it, and the other camp who also confesses it, but has not thought out the ramifications. This includes Baptists, Methodists, and many others. Baptists parted ways with the Reformers on baptism, but have never repented of making the law justification’s standard.

Yes, Jesus said that He came to fulfill the law and to not end it, but then we have the apostle Paul writing that Christ in fact did come to end the law, so does the Bible contradict itself? By no means.

Here is the problem: by design, Protestants don’t interpret the Bible in context of sanctification and justification, and again, that is by design. Why? Because Protestantism is founded on the idea that sanctification is merely the progression of justification. This also goes hand in glove with the idea that the law is justification’s standard. Hence, the law must continue to be fulfilled perfectly to keep the saints justified. This results in the confused theological train wreck we call Protestantism.

When the law must be continually fulfilled perfectly as a standard for justification, the law cannot be used for love because now you have fused love and justification together. This is why churches lack love; the maintaining of justification and love are confused. In the Bible, love is absolutely synonymous with obedience. Unfortunately, Protestantism makes obedience a justification issue. Obedience is not a justification issue—it’s a love issue. That’s why there is so much love-bombing in your churches; true love is stifled because it is confused with justification. The vacuum is then filled with empty words and programs. People are in bondage to the law in Jesus’ name and their pain is medicated by praise bands, personality cults, and the splendor of institutional temples.

The fulfillment of the law in Jesus’ name is a huge problem—there is no law in justification regardless of who keeps it. Who keeps it is not the issue, the law is the issue. Here is the theses of Paul’s argument in Galatians 3: Only God can give life through faith alone in the promise. What is the promise? It was a promise made to Abraham and Christ that Israel and the Gentiles would be blessed with eternal life, and that Christ would be resurrected by the power of the Holy Spirit in order to make that possible:

Galatians 3:15 – To give a human example, brothers: even with a man-made covenant, no one annuls it or adds to it once it has been ratified. 16 Now the promises were made to Abraham and to his offspring. It does not say, “And to offsprings,” referring to many, but referring to one, “And to your offspring,” who is Christ. 17 This is what I mean: the law, which came 430 years afterward, does not annul a covenant previously ratified by God, so as to make the promise void. 18 For if the inheritance comes by the law, it no longer comes by promise; but God gave it to Abraham by a promise.

So in other words, if Christ came to also fulfill the law, the Promise is fulfilled by law, and not God’s promise made to Abraham. By the way, this term, “the promise” is a major biblical term referring to the gospel. In regard to justification, Christ came for one reason: to end the curse of the law:

Galatians 3:10 – For all who rely on works of the law are under a curse; for it is written, “Cursed be everyone who does not abide by all things written in the Book of the Law, and do them.” 11 Now it is evident that no one is justified before God by the law, for “The righteous shall live by faith.” 12 But the law is not of faith, rather “The one who does them shall live by them.” 13 Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who is hanged on a tree”— 14 so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith.

If we still rely on the works of the law, we are under a curse; again, it doesn’t matter who keeps it. Paul spent most of his ministry trying to hammer this point home. Here, he makes it clear that the law was not part of the original promise, and once a covenant has been ratified, nothing can change it. If Christ fulfilled the law in our stead, that is clearly an addition to the original covenant of promise—that’s Paul’s specific point.

But now Protestants once again protest that the key is a perfect fulfillment of the law which only curses those who cannot keep it perfectly. Christ’s perfect obedience to the law is then imputed to us. In light of this chapter in Galatians, this position is fraught with problems. Clearly, it’s still an addition to the original covenant. Also key is who the promise is made to; ie., the descendants of Abraham which include the Gentiles, and Christ Himself. Paul emphasizes that there is only ONE seed (verse 16). Why?

“Seed” is key. The Greek word refers to offspring. Christ was part of Abraham’s lineage, and is only ONE seed—there is not more than one seed. Christ died to end the curse of the law by dying to pay the penalty of sin, and then waited (in a manner of speaking) in the grave for the promise that was also made to Him: “the promised Spirit.” The Spirit raised Christ from the grave:

Romans 8:11 – If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you.

Ephesians 1:19 – and what is the immeasurable greatness of his power toward us who believe, according to the working of his great might 20 that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places,…

The promised Spirit is major here. This is the new birth. This promise of the Spirit accomplished three universe-shaking objectives: it enabled mankind to follow Christ in literal death and resurrection, baptized Jews and Gentiles into one body, or family of God, cancelled judgement and condemnation, and set God’s children free to aggressively love.

The idea that Christ fulfilled the law in order to satisfy justification usurps the Spirit’s role in the promise. God elected the means of salvation, Christ died, and the Spirit baptizes. God initiated salvation, Christ paid the penalty for sin, and the Spirit regenerates. We are not justified by the law, we are justified by the new birth:

Romans 4:20 – No distrust made him waver concerning the promise of God, but he grew strong in his faith as he gave glory to God, 21 fully convinced that God was able to do what he had promised. 22 That is why his faith was “counted to him as righteousness.” 23 But the words “it was counted to him” were not written for his sake alone, 24 but for ours also. It will be counted to us who believe in him who raised from the dead Jesus our Lord, 25 who was delivered up for our trespasses and raised for our justification. (ESV 2001).

Galatians 3:1 – O thoughtless Galatians, who did bewitch you, not to obey the truth — before whose eyes Jesus Christ was described before among you crucified?

2 this only do I wish to learn from you — by works of law the Spirit did ye receive, or by the hearing of faith? 3 so thoughtless are ye! having begun in the Spirit, now in the flesh do ye end? (YLT).

Notice the idea of completion reflected by the Greek and properly translated by the YLT. We don’t receive the Spirit and His work on the installment plan when we believe; the new birth is a complete work. Hence, the new birth, or the Spirit’s baptism is what makes us righteous or justified, not the law.

Again, God set forth the plan of salvation: Christ died to end the law, and the Spirit regenerates us and helps us in our progression of holiness. We are born of the Spirit and resurrected as holy babies born of God, and grow up in holiness (1Peter 2:2). The baptism of the Spirit is therefore twofold:

Romans 6:1 – What shall we say then? Are we to continue in sin that grace may abound? 2 By no means! How can we who died to sin still live in it? 3 Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? 4 We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.

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 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 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.

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.

Colossians 2:8 – See to it that no one takes you captive by philosophy and empty deceit, according to human tradition, according to the elemental spirits[a] of the world, and not according to Christ. 9 For in him the whole fullness of deity dwells bodily, 10 and you have been filled in him, who is the head of all rule and authority. 11 In him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ, 12 having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead. 13 And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses, 14 by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross. 15 He disarmed the rulers and authorities and put them to open shame, by triumphing over them in him.

Why would Christ fulfil the law and then die to end it? Why would Christ’s perfect obedience to law be imputed to us when it is no longer valid? Why would Christ fulfil the law for those who die with Him and are no longer under that law? Why would Christ fulfil a law that has nothing to say to us? (Romans 3:19). When Paul states, “For all who rely on works of the law are under a curse” (verse 10), that means any works of the law period, not just what we perform, but any works of the law period. The covenant of promise WAS NOT RATIFIED BY THE LAW THAT CAME 430 YEARS LATER. What could possibly be more evident? If Jesus kept the law perfectly as part of the gospel, that still ratifies the original covenant of promise.

But all of this is not even Paul’s primary argument. His primary argument is that only the Spirit can give life. His argument is that only the resurrection of the new birth gives life. If the law has any part in justification, then the law can give life and there is more than one seed. Consequently, only God can give life and now there is a co-life-giver. That’s Paul’s argument exactly.

11 Now it is evident that no one is justified before God by the law, for “The righteous shall live by faith.” 12 But the law is not of faith, rather “The one who does them shall live by them.”

Life, justification, faith alone in the promise, and the new birth are all mutually inclusive while the law and justification are mutually exclusive—that’s exactly what the apostle Paul is saying.

Also, if law has anything to do with justification at all, we inherit eternal life by being born again into God’s family by the fulfillment of the law and NOT promise:

18 For if the inheritance comes by the law, it no longer comes by promise; but God gave it to Abraham by a promise.

Someone may argue, “But Jesus keeps the law perfectly!” So what of it? It’s still inheritance by the law and not promise. Again, and again, the original covenant was not ratified by Jesus’ perfect law-keeping. Here is what we must come to grips with: Protestantism is predicated on a juvenile perception of law and gospel.

16 Now the promises were made to Abraham and to his offspring. It does not say, “And to offsprings,” referring to many, but referring to one, “And to your offspring,” who is Christ.

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.

As an aside while on the subject of covenants: this whole idea of Jesus fulfilling the law plugs into the ever popular Covenant theology. This is the idea that Christ came to obey the law perfectly in order to restore the original and supposed covenant of works with Adam. But the Covenant of Promise was not made with Adam, it was made with Abraham. Compounding this glaring error is the citation of Genesis 3:15 to make a connection between Adam’s disobedience and Christ’s obedience to the law. But in that verse, it is the serpent that is being addressed and not Adam. Usually, when you make a covenant with someone, as with Abraham, it’s made with the person you are talking to. In essence, it claims that God made a covenant with the serpent.

Regardless of all of the splendor and glory affiliated with religious academia, it is found wanting in embarrassing proportions. The laity must stop listening to these people and start reading the Bible for themselves.

But with all of this said, “Why then the law?”(verse 19). However, which law is Paul referring to when he presents this anticipated question in verse 19? There are two laws: one known as, “the written code” (Colossians 2:14), “the law of sin and death” (Romans 8:2), “the law of sin” (Romans 7:23), simply “the law” in many places, “the letter” (2Cor 3:6), “ministry of death” (2Cor 3:7), “ministry of condemnation” (2Cor 3:9), “the record of debt” (Col 2:14), and “the first covenant” (Hebrews 8;13).

The second is known as: “the law of the Spirit of life” (Romans 8:2), “the law of my mind” (Romans 7:23), “the law of liberty” (James 1:25), “the law of Christ” (Galatians 6:2), and because love fulfills the whole law (Romans 13:8-10), it can be rightly called “the law of love.”

In verse 19, Paul is referring to the first law. It only condemns and judges, but that’s not its only function by far.

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 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.

What’s this saying? First, it’s saying that the first law has no function for believers after Christ died on the cross to END the law. And Christ did come to end the law of sin and death. Christ didn’t come to merely cover sin with His own righteousness, He came to end sin by ending the law (Romans 3:19,20, 4:15, 5:13, 7:6,8, 10:4, 1Tim 1:9, Gal 2:19).

Secondly, the first law covered believers until Christ died on the cross. The first law was an atonement for sin; all of the sins of Old Testament believers were imputed to that law, and then it was ended by Christ. The person who believes on Christ dies in baptism, and is no longer under the law that he/she sinned against (Romans 7:1ff). This would also include believers who were deceased at the time.

In regard to Old Testament believers that were dead during the time of Christ’s ministry on earth, Old Testament believers were captive under the law until Christ died to end the law. Therefore, they were in Sheol/Abraham’s bosom/Paradise/Hades. When Christ died, He went there and preached to the captives and took the thief on the cross with Him. When the Spirit resurrected Him, He also resurrected those in Sheol and set the captives free. They and their sins were held captive by the law until Christ died to end it. Remember, King David said, “For you will not abandon my soul to Sheol, or let your holy one see corruption” (Psalm 16:10). As a testimony, Christ sent many of them to walk around Jerusalem. Texts that help sum up all of these points are Ephesians 4:7-10 which also references Psalm 68:18, Luke 16:22, Matthew 27:51-53, and Colossians 2:13-15.

Thirdly, the first law still has a function in the scheme of things. The old covenant of the law is passing away, but is not ended for the unbelieving. “Under grace” did not end “under law” (Romans 6:14). The first law still holds sin captive because all sin is against the law (1John 3:4). Yes, for those who don’t repent, the law will judge them in the end. To the degree that they violate the law, they will be punished eternally.

But there is a sense in which the first law also serves a purpose of covering as it formally did for those under grace. When a person is saved and born again, they die and are no longer culpable to the law—the law is also ended for them at that time. Their sins are taken away and cast as far as the east is from the west. Again, Christ did not come to cover sin, he came to take sin away. The first law is grace in waiting. All sin is imputed to it, and it stands ready to be ended for each and every person who chooses to follow Christ in death and resurrection.

Now, what about the other law—the law of the Spirit of life? Let there be no doubt, there is a law that is under grace. It is the law of love. We have been released from the condemnation of the first law, and are now free to aggressively serve the law of Christ:

Romans 7:4 – Likewise, my brothers, you also have died to the law through the body of Christ, so that you may belong to another, to him who has been raised from the dead, in order that we may bear fruit for God.

In the same way that one sin formally violated the whole law (James 2:10), one act of love fulfills the law of Christ (Gal 5:14, Rom 13:10). Love covers a multitude of sin (1Peter 4:8). We are sanctified with the word of truth (John 17:17). The Christian life is faith WORKING through the obedience of love (Gal 5:6), and love is synonymous with obedience (John 14:15).

If a professing Christian is not truly bearing fruit for God as an expression of true love for truth, God, and others, he/she has a flawed view of the law’s relationship to the gospel.

What is sapping the power of Christianity in our day is misguided fear. When the ending of sin is confused with the idea of covering, excessive introspection ensues  for fear that we are not living by a convoluted Protestant system of faith-alone works so that the perfect obedience of Christ will continue to be imputed to our Christian life.

In contrast, there is no longer any condemnation for those in Christ and fear has to do with judgement (Rom 8:30, 1Jn 4:16-19). Those mature in love cast away fear. They are free from the condemnation of the law and free to serve Christ in aggressive love.

Who will deny that the overwhelming preoccupation of Protestants is sin and not love while any appearance of good works is held suspect? Where there is not freedom to love without fearful introspection, love will not thrive.

The Magnum Opus of the Reformation: Martin Luther’s Heidelberg Disputation; Part 2

Posted in Uncategorized by Paul M. Dohse Sr. on June 6, 2015

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Welcome truth lovers to Blog Talk radio .com/False Reformation, this is your host Paul M. Dohse Sr. Tonight, part 2 of “The Magnum Opus of the Reformation: Martin Luther’s Heidelberg Disputation.”

Greetings from the Potters House and TANC ministries where we are always eager to serve all of your heterodox needs. Our teaching catalogue can be found at tancpublishing.com.

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Last week we did pretty well; we began with an introduction and completed the first two theses. Tonight, we begin with thesis 3.

Thesis 3: Although the works of man always seem attractive and good, they are nevertheless likely to be mortal sins.

Human works appear attractive outwardly, but within they are filthy, as Christ says concerning the Pharisees in Matt. 23:27. For they appear to the doer and others good and beautiful, yet God does not judge according to appearances but searches »the minds and hearts« (Ps. 7:9). For without grace and faith it is impossible to have a pure heart. Acts 15:9: »He cleansed their hearts by faith.«

The thesis is proven in the following way: If the works of righteous men are sins, as Thesis 7 of this disputation states, this is much more the case concerning the works of those who are not righteous. But the just speak in behalf of their works in the following way: »Do not enter into judgment with thy servant, Lord, for no man living is righteous before thee« (Ps. 143:2). The Apostle speaks likewise in Gal. 3:10, »All who rely on the works of the law are under the curse.« But the works of men are the works of the law, and the curse will not be placed upon venial sins. Therefore they are mortal sins. In the third place, Rom. 2:21 states, »You who teach others not to steal, do you steal?« St. Augustine interprets this to mean that men are thieves according to their guilty consciences even if they publicly judge or reprimand other thieves.

In this third thesis, Luther declares ALL works of men evil. That includes the works of believers as well. Again, we come to a paramount tenet of the Reformation; total depravity does not only pertain to mankind in general, but also the saints. Even though the works of men appear “good and beautiful” (eerily similar to Plato’s trinity of the good, true, and beautiful), they are evil:

If the works of righteous men are sins, as Thesis 7 of this disputation states, this is much more the case concerning the works of those who are not righteous.

By the way, this is synonymous with the Calvin Institutes 3.14.9-11. Luther hints in this thesis in regard to why all the works of men can be deemed wicked: they are under the law, and no man can keep the law perfectly:

 But the works of men are the works of the law…

This is another way of saying that Christians remain under the law just like unbelievers, and since no person can keep the law perfectly, all bets are off. The Calvin Institutes 3.14.10 is an in-depth articulation of this idea. This is amazing because it’s right here where Reformed soteriology falls completely apart and turns the whole Bible upside down. Right here, you are looking at it. It’s the idea that Christians cannot perform a good work because they are still under the law and the law demands perfect obedience.

Also, amazingly, all of the major tenets of the Reformation gospel are in this one thesis. Let’s begin with Luther’s heart theology that actually laid the foundation for the contemporary biblical counseling movement; at least what came out of Westminster’s CCEF. An illustration can be seen below.

Luther cites Matthew 23:27 and Psalms 7:9 to make the point that the outward works of men are meaningless and God looks upon the heart. In this theology, the “heart” is the seat of faith. Even though the believer can do no good work; the believer’s heart (or faith) can be pure. What Luther proffers as we move along is a purity totally disconnected from works, and purity (faith) that is strictly an ability to perceive, and depending on the Reformed camp, experience the works of God completely separate from anything man does. If we pay close attention, we see these ideas in this third thesis.

For without grace and faith it is impossible to have a pure heart.

We must continue to remember that what Luther is saying about the heart is completely disconnected from man’s ability to do a good work. Why? Because everything man does is under the law and no man can keep the law perfectly. Again…

But the works of men are the works of the law…

Everything man does whether lost or saved is under the law, and since no man can keep the law perfectly; all of his works are condemned. The next part is very important:

Acts 15:9: »He cleansed their hearts by faith.«

The heart is cleansed by faith alone, and as we will see further along in our study, Luther believed that these cleansings needed to be repeated for ongoing present sin. But a little bit of thinking will reveal it here as well. If we are still under the law, we continue to sin against the law which necessarily demands a repurification. Especially since this sin is “mortal sin.” However,

But the works of men are the works of the law, and the curse will not be placed upon venial sins. Therefore they are mortal sins.

It boils down to this: if one thinks they performed a good work or are able to perform a good work, that’s mortal (subject to death) sin. But a faith that separates itself from works is venial (forgivable) sin which must be continually sought to receive ongoing cleansing. Luther elaborates on this more in the latter theses, but note how he uses Psalm 143:2 in this regard:

 »Do not enter into judgment with thy servant, Lord, for no man living is righteous before thee«

To not completely depend on faith alone, and thinking that you can do a good work is being under the curse of the law:

Gal. 3:10, »All who rely on the works of the law are under the curse.« But the works of men are the works of the law, and the curse will not be placed upon venial sins.

So there is no middle ground; one either depends totally on faith or on works. The belief that one can do a good work is tantamount to being cursed.

This third thesis is the very heart of the Reformation: no man can do a good work, and to believe that is pure faith apart from any good works. Again, faith and good works are separated. Now you know why Luther didn’t like the book of James. The premise for this is the supposed fact that believers remain under law which is a glaring contradiction to Scripture. The “heart” is the seat of pure faith apart from any works; faith and works are mutually exclusive throughout the life of the “believer.”

Thesis 4: Although the works of God are always unattractive and appear evil, they are nevertheless really eternal merits.

That the works of God are unattractive is clear from what is said in Isa. 53:2, »He had no form of comeliness«, and in 1 Sam. 2:6, »The Lord kills and brings to life; he brings down to Sheol and raises up.« This is understood to mean that the Lord humbles and frightens us by means of the law and the sight of our sins so that we seem in the eyes of men, as in our own, as nothing, foolish, and wicked, for we are in truth that. Insofar as we acknowledge and confess this, there is »no form or beauty« in us, but our life is hidden in God (i.e. in the bare confidence in his mercy), finding in ourselves nothing but sin, foolishness, death, and hell, according to that verse of the Apostle in 2 Cor. 6:9-10, »As sorrowful, yet always rejoicing; as dying, and behold we live.« And that it is which Isa. 28:21 calls the »alien work« of God »that he may do his work« (that is, he humbles us thoroughly, making us despair, so that he may exalt us in his mercy, giving us hope), just as Hab. 3:2 states, »In wrath remember mercy.« Such a man therefore is displeased with all his works; he sees no beauty, but only his depravity. Indeed, he also does those things which appear foolish and disgusting to others.

This depravity, however, comes into being in us either when God punishes us or when we accuse ourselves, as 1 Cor. 11:31 says, »If we judged ourselves truly, we should not be judged by the Lord«. Deut. 32:36 also states, »The Lord will vindicate his people and have compassion on his servants.« In this way, consequently, the unattractive works which God does in us, that is, those which are humble and devout, are really eternal, for humility and fear of God are our entire merit.

Here we have the Reformed mainstay doctrine of mortification and vivification. This is a major Reformed soteriological doctrine along with double imputation and the vital union. But in regard to M&V, here it is folks—right here. This is probably where this doctrine is first introduced.

But first, let’s look at the Reformation’s single perspective on the law also in this thesis. Luther makes it clear that the supposed sole purpose of the law is to bring man down into despair because of his total depravity:

This is understood to mean that the Lord humbles and frightens us by means of the law and the sight of our sins so that we seem in the eyes of men, as in our own, as nothing, foolish, and wicked, for we are in truth that. Insofar as we acknowledge and confess this, there is »no form or beauty« in us, but our life is hidden in God (i.e. in the bare confidence in his mercy), finding in ourselves nothing but sin, foolishness, death, and hell, according to that verse of the Apostle in 2 Cor. 6:9-10, »As sorrowful, yet always rejoicing; as dying, and behold we live.« And that it is which Isa. 28:21 calls the »alien work« of God »that he may do his work« (that is, he humbles us thoroughly, making us despair, so that he may exalt us in his mercy, giving us hope), just as Hab. 3:2 states, »In wrath remember mercy.« Such a man therefore is displeased with all his works; he sees no beauty, but only his depravity. Indeed, he also does those things which appear foolish and disgusting to others.

Once we use the law, and God uses circumstances to bring us into despair, that is the mortification part, God brings about vivification, or exaltation. As you can see, Luther uses 2Corithians 6:9,10 to make the case for that. This suffering is actually the good works of God as opposed to the evil works that look good to man; ie., good works done by men whether saved or unsaved. Later in this disputation Luther will define that as the story of man, or the glory story, viz, good and beautiful works done by man, versus the cross story, viz, the works of God that look unattractive. As we will see further along, this is Luther’s very definition of the new birth. The Christian life is a perpetual death (mortification) and resurrection (vivification) cycle that continually repeats itself experientially from despair to joy.

This is also the basis of John Piper’s Christian Hedonism doctrine. Joy must be part of the salvation experience because it is the upside of the perpetual new birth experience that keeps salvation moving forward by faith alone. If you only experience despair, that’s a half gospel. Many are confused by John Piper’s Christian Hedonism doctrine until they understand M&V, then it all makes perfect sense why joy must be part of the salvation experience. Contemporary Reformers state it this way:

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]).

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. Nevertheless, the believer is not left in despair, or he is also afforded a greater revelation of the grace of God in the face of Christ, which leads to joy unspeakable. 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).

Now, the next thesis is fairly interesting. In the fifth thesis, Luther distinguishes between crimes and mortal sins.

Thesis 5; The works of men are thus not mortal sins (we speak of works which are apparently good), as though they were crimes.

For crimes are such acts which can also be condemned before men, such as adultery, theft, homicide, slander, etc. Mortal sins, on the other hand, are those which seem good yet are essentially fruits of a bad root and a bad tree. Augustine states this in the fourth book of ›Against Julian‹ (Contra Julianum).

This is pretty straight forward. Criminal acts are NOT classified as mortal sins. Criminal acts are works that are condemned among men while mortal sins are the good works of man that are really “fruit of a bad tree.” Those of orthodoxy must deny that man does any good work at all that is not condemned by God. The belief that any man can do any kind of meritorious work falls under sin that will not be forgiven. This means that Reformed persons in the know would seek daily forgiveness for every, and all acts performed by them. It pretty much boils down to this quotation cited by a theological journal:

The flesh, or sinful nature of the believer is no different from that of the unbeliever. “The regenerate man is no whit different in substance from what He was before his regeneration.” — Bavinck [Reformed philosopher Herman Bavink] (Present Truth: Sanctification-Its Mainspring  Volume 16 Article 13).

At this point it is fairly easy to draw a watershed conclusion in all of this: the lynchpin idea of the Reformation was that salvation can only be obtained and maintained with a righteousness not our own, but also the exclusion of righteous acts performed by us. At this point, there is only one way forward: a mystical manifestation of works performed by deity; Martin Luther’s Alien Righteousness. This necessarily demanded and still demands a discussion of a philosophical ideology to make manifestation and realm birthing feasible. The Heidelberg Disputation not only does that, but articulates the theoretical life application and how these manifestations are experiences in reality. Luther was very concise in that regard while anticipating future objections.

Thesis 6: The works of God (we speak of those which he does through man) are thus not merits, as though they were sinless.

In Eccles. 7:20, we read, »Surely there is not a righteous man on earth who does good and never sins.« In this connection, however, some people say that the righteous man indeed sins, but not when he does good. They may be refuted in the following manner: If that is what this verse wants to say, why waste so many words? Or does the Holy Spirit like to indulge in loquacious and foolish babble? For this meaning would then be adequately expressed by the following: »There is not a righteous man on earth who does not sin.« Why does he add »who does good,« as if another person were righteous who did evil? For no one except a righteous man does good. Where, however, he speaks of sins outside the realm of good works he speaks thus (Prov. 24:16), »The righteous man falls seven times a day.« Here he does not say: A righteous man falls seven times a day when he does good. This is a comparison: If someone cuts with a rusty and rough hatchet, even though the worker is a good craftsman, the hatchet leaves bad, jagged, and ugly gashes. So it is when God works through us.

Luther’s rusty and rough hatchet is an interesting metaphysical illustration. Notice carefully who the “’good’ craftsman” is. That can’t be us, right? Right, we are the rusty and rough hatchet. A hatchet, like all other tools, is a completely passive instrument. It has no life of its own. It only does what the craftsman does with it. Like one Reformed teacher said to me, “The Christian life is done to us not by us.”

Also, the hatchet doesn’t get any credit for the work, but only the good craftsman using the axe. This is Luther’s cardinal point of the thesis. This is a strict metaphysical dichotomy of good and evil with man defining evil and God defining good (The Calvin Institutes 1.1.1.). All manifestations of good on earth must come from above, and no good can be in man or come out of man.

Of course, this makes God the creator of rusty and rough hatchets; ie., sin and evil, but remember, as Luther stated, the good work of the craftsman only appears to be evil to us, right?

Although there is no room in this series to unravel every Scripture text that Luther twisted for his own purposes, I will speak to his use of Ecclesiastes 7:20 to make his point. All that verse is really saying is that man needs wisdom because he is not sinless and is prone to erroneous ways and death without wisdom. It’s not saying that no man does any good work. The idea in the text as noted by translations like NASB follows: no man does only good exclusively.

A thought before we go to the phones for you who are aware of our ministry’s dustup this week with the Wartburg Watch. Some folks from over there came over to PPT claiming that we have no orthodoxed credentials; therefore, apparently, our views are not relevant. Well, two things: if this is not orthodoxy, what is? And secondly, how can people claim to be advocates for the abused when they hold to this doctrine? They are either blowhards that don’t even understand what they are talking about, or they do understand. Which is it? Let’s go to the phones.

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The Magnum Opus of the Reformation: Martin Luther’s Heidelberg Disputation; Part 1

Posted in Uncategorized by Paul M. Dohse Sr. on May 30, 2015

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Welcome truth lovers to Blog Talk radio .com/False Reformation, this is your host Paul M. Dohse Sr. Tonight, part 1 of “The Magnum Opus of the Reformation: Martin Luther’s Heidelberg Disputation.”

Greetings from the Potters House and TANC ministries where we are always eager to serve all of your heterodox needs. Our teaching catalogue can be found at tancpublishing.com

If you would like to add to our lesson or ask a question, call (347) 855-8317. Remember to turn your PC volume down to prevent feedback.

Per the usual, we will check in with Susan towards the end of the show and listen to her perspective.

Remember, you may remain anonymous. When I say, “This is your host; you are on the air, what’s your comment or question—just start talking.

If you would like to comment on our subject tonight, you can also email me at paul@ttanc.com. That’s Tom, Tony, Alice, Nancy, cat, paul@ttanc.com. I have my email monitor right here and can add your thoughts to the lesson without need for you to call in. You can post a question as well.

In the introductory primer for this series on the link page, I stated the following:

About six months after Luther posted his 95 Theses on the front doors of the Castle Church in Wittenberg, he presented his doctrinal disputation to the Augustinian Order in Heidelberg, Germany. This is a timeless document that laid the foundation for Protestant doctrine and its primary principles have never been altered. This document is the very roots of the Protestant tree. The Reformed tradition has never strayed from its major tenets. To understand the Heidelberg Disputation is to understand all of Reformed tradition.

Absolutely. The Heidelberg Disputation laid the foundational worldview/philosophy/ideology of the Reformation and everything taught from a Reformed perspective flows from this document in one way or another. The introduction of this document reads as follows from the Book of Concord which are the confessions of the Lutheran Church:

Following Luther’s proposal for a disputation on the subject of indulgences, the Augustinian Order, to which Luther belonged, was generally supportive of his views. The head of the order in Germany, Johannes Staupitz, called for a formal disputation to be attended by the leadership of the order, in which Luther would be provided a chance to expand upon his concern. The disputation took place at the meeting of the Augustinian Order, in Heidelberg, in April 1518. Luther’s opponents had been hopeful that Luther would be silenced, but Staupitz wanted to give Luther a fair hearing, since he was generally sympathetic with Luther’s views. At the meeting, Luther put forward a “theology of the cross” as opposed to a “theology of glory.” The disputation is, in many ways, more significant than the 95 theses, for they advanced Luther’s growing realization that the theology of late Medieval Roman Catholicism was fundamentally and essentially at odds with Biblical theology. As a result of the disputation, John Eck proposed a debate between himself and representatives of Luther’s views, which was held in Leipzig (lighp-sig) from June to July, 1519.

Ok, so let me tell you what I did in devoted service to the saints; I suffered through a lot of the Leipzig debate between Luther and Eck (as an aside: both were vehement anti-Semites). This is a huge consideration in all of this: what specifically where the divisive issues between Luther and the Catholic Church? Well, of course, initially, they were supposedly moral; i.e., the 95 Theses.

Now, Luther held a lot of people captive in the Catholic Church because there was agreement on the moral issues. I mean, what was going on with indulgences and so forth was pretty much in your face and totally ridiculous. But what were the actual doctrinal issues? So, once again, I sought to ascertain the answers to this question, and once again, I end up right back at what I wrote in the booklet, The Reformation Myth. It’s only about 30 pages, and nails down the doctrinal issues between Catholicism and Protestantism.

Let me give you the short version. In the aforementioned booklet, I focus heavily on the fact that both camps hold to a progressive justification gospel. Basically, salvation is a process that starts at point A, and progresses to point B, and the Mother Church oversees the progression via authority granted it by God. I cite a bunch of references in the booklet to make this point.

Take note: the Reformers were very strong advocates of the imputation of authority and apostolic succession. This is why they did not want to make a complete break with the Catholic Church. Luther and Calvin both were rabid followers of St. Augustine who is a Doctor of Grace in the Catholic Church. Till this day, Protestant Reformers proudly claim Augustine as the founding father of Reformation doctrine. The late David Hunt documents this fact thoroughly in his book, What Love is This? with much incredulation. And by the way, Johannes  (yoh-hah-nis) Staupitz whom I mentioned earlier is one of many, like Augustine, who are recognized/claimed by both camps, viz, Protestants and Catholics both.

Why is this? It’s the authority issue. This is why both camps claim Augustine; he is the authoritative tie that binds. In the TANC Theological Journal, volume 2015 issues 4 and 5, I document the transition between home fellowships and the institution church and the warfare between the two. The home fellowships led by elders resisted the takeover of Christianity by the Gnostic church fathers who set up an apostolic succession authority in Rome.

The home fellowships rejected church hierarchy, and insisted that apostolic authority rested in the Scriptures alone and not men. They insisted on a cooperative body under one head, Jesus Christ. They insisted on ONE mediator between God and men—Jesus the Christ. In both Catholicism and Protestantism, the proffering of popes, priests, and pastors as additional mediators is absolutely irrefutable. You can read both of those issues online for free: http://truthaboutnewcalvinism.weebly.com/

So, what are the specific doctrinal contentions? It’s the same reason there are many, many denominations which are mostly predicated on progressive justification. The argument is always, “What is the correct way for people to get from point A to point B in the salvation process?

Catholics believe man has freewill and is able to participate in the process. Protestants believe man has no role in the salvation process at all. This is why much of the Leipzig debate was about election and the freewill of man, and a lot of haggling over what Augustine taught.

Both agreed on church authority, church hierarchy as sub-mediators, and progressive justification while the contention regarded man’s role in the process.

Again pause for a moment to take note: the argument regarding man’s role was argued from the standpoint of philosophy…PERIOD! Let me boil it down to the most common denominator: Plato versus Aristotle. Note the title of Luther’s 29th thesis in the disputation:

He who wishes to philosophize by using Aristotle without danger to his soul must first become thoroughly foolish in Christ.

In her excellent series on Plato, Augustine, and Calvin during the TANC 2013 Conference, my wife Susan stated the following about Plato:

He became acquainted with Ambrose of Milan, a bishop of the Roman Catholic Church who introduced him to the books of the Platonists. While in Milan, his encounter with Platonism provided the major turning point which reoriented his thought among the basic things that were consistent till his death. Augustine himself makes it clear that it was his encounter with the books of the Platonists that made it possible for him to view both the church and its scriptural tradition—the key word there is tradition—as having an intellectually satisfying and indeed resourceful content…

Augustine is referred to as one of the great Christian Platonists. And there’s that oxymoron again. In particular, Augustine’s interpretation of Plato dominated Christian thought for the next thousand years after his death in the 5th century. In his Confessions, Augustine openly describes the help he received from the Platonists. Platonism colored the whole future thought of Augustine, and thus this gift of Plato’s writing set a current in the thought of Western Christendom. Augustine believed that Plato lifted him to a true and almost worthy knowledge of God. And early in his Christian career he declared, “I am convinced that I shall discover among the Platonists nothing repugnant to our religion.” The Platonists are therefore the only serious antagonists just because they need so slight a change to make them Christians. Augustine’s physical, logical and moral philosophy, all this learned first and most thoroughly from Plato, and many a formula of Platonic ethics have been passed down through Augustine and Christian literature…

I’m going to quote Augustine from his writing on Christian doctrine. “If those who are called philosophers, and especially the Platonists, have said aught that is true and in harmony with our faith, we are not to shrink from it. We are to claim it for our own use from those who have unlawful possession of it.” Now I want you to know that looks good on the surface. You find something true, and you claim it. But I want you to note his phrase, “harmony with our faith,” the faith in the Roman Catholic Church, not in harmony with Scripture but harmony in the faith that he found in the Roman Catholic Church.

Getting back to Luther, notice that Luther equates philosophy with the condition of one’s soul in the cited 29th theses. And let me interpret this statement for you preemptively: Aristotle must be understood through Luther’s Platonist epistemology known as “the foolishness of the cross.” As we will see as we move along in the series, in medieval theology from which the Reformation gospel is grounded, the ancient sophists clearly were the authority. Clearly so. The theologians of this time who were little more than a brood of world philosophers, then went to the Bible to make their case; the Bible was clearly interpreted through ancient philosophy.

Apparently, Catholic theologians became “corrupted” with Thomism (the integration of theology with the philosophy of Aristotle by Saint Thomas Aquinas) after being primarily of Augustinian (Platonic) persuasion since the 5th century. Thomism made serious inroads into Catholicism. Consider what was said by Pope Pious X in the 20th century:

The capital theses in the philosophy of St. Thomas are not to be placed in the category of opinions capable of being debated one way or another, but are to be considered as the foundations upon which the whole science of natural and divine things is based; if such principles are once removed or in any way impaired, it must necessarily follow that students of the sacred sciences will ultimately fail to perceive so much as the meaning of the words in which the dogmas of divine revelation are proposed by the magistracy of the Church (Pope St. Pius X, Doctoris Angelici, 29 June 1914).

It would appear that the crux of the Reformation was an Augustinian/Platonist pushback against Thomism. Actually, a more obscure part of the Heidelberg Disputation confirms that. I have studied this document for months, and always assumed there were 28 theses. These are known as the theological theses. I assumed such because every resource or commentary I ever used in my research only spoke of the theological theses.

In preparation for this series, I find that there were actually a total of 40, and the last 12 are known as the philosophical theses. As we will see, these last 12 of the 40 primarily concern Aristotle and Plato.

This clears up a lot of whispering questions that used to float around in the back of my mind. Where is the emphasis on this document in Reformed circles? This is the doctrinal statement of the Reformation six months after the 95 Theses was nailed to the church doors in Wittenberg. It is the primary demarcation between Catholicism and Protestantism. It is the very essence of contemporary “gospel-driven” living. It also explains the life application of gospel-driven living and how it is experienced. Why then, is this document not a household name in Western culture?

Because the last 12 theses would expose the Reformation for what it really was: a philosophical debate, not a biblical one. Yes, the first 28 theses have a strong Platonist flavor if you are familiar with Platonism, but there is no direct reference to it. The last 12 leave no doubt as to what the real bone of contention was in the Reformation. In fact according to William Herman Theodore Dau in The Great Renunciation: Leaves from the Story of Luther’s Life, page 75, he states the following:

On the following day Luther declared outright to the Dominican Butzer that with these theses he had meant to strike at the entire theological activity of the Thomists and Scotists (Scotism).

This gives us a picture of the Protestant tree. The roots are Plato, the trunk is Augustine, the branches are Catholicism, and the fruit is Protestantism. This is why evangelical Baptists are really just functioning Platonists to one degree or another. Examining the fruit from the top of the tree, evangelicalism is fraught with dualist lingo that finds its roots in Platonism.

For instance: “I didn’t do it! Don’t give me the glory! It was the Holy Spirit!” So, something happened, and it appears that you did it, but you really didn’t do it, it was done by someone else from the invisible realm. Well, that’s just good old fashioned dualist realm manifestation, or realm birthing. Also, that particular example finds its bases in Luther’s venial sin versus mortal sin which will be explained in parts following.

Before we move on, from the editor’s introduction which we already read:

 At the meeting, Luther put forward a “theology of the cross” as opposed to a “theology of glory.”

Luther’s theology of the cross is a Platonist worldview. It is the interpretation of all realty via redemption. All other knowledge/reality is categorized as the “theology of glory,” or worldly wisdom. This disputation explains how this works and its application to life experience. As we evaluate each thesis one by one, the full spectrum of Reformed tradition will be understood.

Before we begin with the first thesis, I have a few remarks regarding Luther’s introduction to the Augustinian order:

Brother Martin Luther, Master of Sacred Theology, will preside, and Brother Leonhard Beyer, Master of Arts and Philosophy, will defend the following theses before the Augustinians of this renowned city of Heidelberg in the customary place, on April 26th 1518.

Distrusting completely our own wisdom, according to that counsel of the Holy Spirit, »Do not rely on your own insight« (Prov. 3:5), we humbly present to the judgment of all those who wish to be here these theological paradoxes, so that it may become clear whether they have been deduced well or poorly from St. Paul, the especially chosen vessel and instrument of Christ, and also from St. Augustine, his most trustworthy interpreter.

Leonard Beyer was a correspondent at the disputation and information about him will not be visited here. What I would like to focus on is the, “Distrusting completely our own wisdom” and the verse that is even used today to make a case for the worthlessness of worldly wisdom versus wisdom from above; that is Proverbs 3:5. Note also that St. Augustine is clearly put on the same par with the apostle Paul. And lastly, note that Luther states that this document is made up of “paradoxes.” Herein is the epitome of spiritual caste systems with Augustine as chief philosopher king dictating the paradoxes to the masses.

Thesis 1: The law of God, the most salutary doctrine of life, cannot advance man on his way to righteousness, but rather hinders him.

This is made clear by the Apostle in his letter to the Romans (3:21): »But now the righteousness of God has been manifested apart from the law.« St. Augustine interprets this in his book ›The Spirit and the Letter‹ (De Spiritu et Littera): »Without the law, that is, without its support.« In Rom. 5:20 the Apostle states, »Law intervened, to increase the trespass«, and in Rom. 7:9 he adds, »But when the commandment came, sin revived.« For this reason he calls the law »a law of death« and »a law of sin« in Rom. 8:2. Indeed, in 2 Cor. 3:6 he says, »the written code kills«, which St. Augustine throughout his book ›The Spirit and the Letter‹ understands as applying to every law, even the holiest law of God.

The Achilles’ heel of Protestantism is the law. Here, Luther interprets Romans 3:21 as pertaining to any righteousness that might be practiced by a believer. Remember, Luther sees justification as progressive. A onetime imputation of righteousness through the new birth that makes a person righteous apart from the law is not in view here. In other words, Luther doesn’t see this as people being made righteous apart from the law, but rather makes law the standard for righteousness. In truth, the new birth is the standard for righteousness, not the law. By the way, it is tempting to cite the Calvin Institutes as a supplement here. The Calvin Institutes are an expansion of the Heidelberg Disputation. The first sentence of the Institutes is a statement that reflects the foundational premise of Luther’s Disputation.

Therefore, since the law is the standard for righteousness, it can only hinder someone trying to use it for righteous living. Luther then cites Romans 5:20 to make the case that the law only increases sin. Well, that’s true for those who are under it (see Romans 6:14). Luther makes under grace a covering for remaining under law instead of one ceasing and being replaced by the other one. Said another way, being under grace doesn’t replace being under law, under grace is only an ongoing cure for remaining under law.

But this is what Romans 3:21 is really talking about: we are made righteous apart from the law; righteousness and law are mutually exclusive in justification. As believers, we act righteously because of the new birth, not because we are law-keepers. The law doesn’t make us righteous—the new birth does.

Paul’s reference to the law increasing sin applies to those still under it. The same goes for Luther’s twisting of 2Corinthians 3:6. The law is a ministry of death for those who are still under law, but not for those under grace. The smoking gun on this is Luther’s handing of Romans 8:2 in that he only quotes half of the verse.

This is the crux of the error regarding the Reformed view of law and its single perspective. He only cites the one perspective on the law as a ministry of death only, and not the perspective where the Spirit of life uses the same law to sanctify us (John 17:17). Observe Romans 8:2 and you can see the two perspectives on the law in that verse.

Ironically, thesis 1 is all you need to totally debunk the Reformation—the theological math doesn’t add up. But, remember, all of this errant theology flows from the philosophical argument. This makes the Reformation’s sola scriptura (sol-us script-tora) a big fat lie. Clearly, Plato was the authority starting with Augustine moving forward.

Thesis 2: Much less can human works, which are done over and over again with the aid of natural precepts, so to speak, lead to that end.

Since the law of God, which is holy and unstained, true, just, etc., is given man by God as an aid beyond his natural powers to enlighten him and move him to do the good, and nevertheless the opposite takes place, namely, that he becomes more wicked, how can he, left to his own power and without such aid, be induced to do good? If a person does not do good with help from without, he will do even less by his own strength. Therefore the Apostle, in Rom. 3:10-12, calls all persons corrupt and impotent who neither understand nor seek God, for all, he says, have gone astray.

Note that the real issue here is “natural precepts.” Because this is really a Platonist document, anything man does that can be perceived with the five senses, no matter what it is, must be evil because it can be perceived. Period.

So Reformed tradition concerning law/gospel starts right here folks. You’re looking at it right now. What did Luther do with the law and its commands to mankind in light of his Platonist philosophy? Here is what he did:

He actually made the law part of the Trinity. He actually made the law God. He made the law a co-life-giver with God. Eternal life is not granted through the new birth APART from the law; the law becomes the standard and expression of eternal life.

In Robert Brinsmead’s brilliant articulation of Luther’s soteriology in the theological journal, Present Truth, he explains it this way:

The Holy Spirit gives the sinner faith to accept the righteousness of Jesus. Standing now before the law which says, “I demand a life of perfect conformity to the commandments,” the believing sinner cries in triumph, “Mine are Christ’s living, doing, and speaking, His suffering and dying; mine as much as if I had lived, done, spoken, and suffered, and died as He did . . . ” (Luther). The law is well pleased with Jesus’ doing and dying, which the sinner brings in the hand of faith. Justice is fully satisfied, and God can truly say: “This man has fulfilled the law. He is justified.”

And…

We say again, Only those are justified who bring to God a life of perfect obedience to the law of God. This is what faith does—it brings to God the obedience of Jesus Christ. By faith the law is fulfilled and the sinner is justified.

So basically, what you have is Jesus not only coming to die for our sins, but to fulfill the law so that his obedience can be imputed to us in order to satisfy the law because we can’t keep the law perfectly. But that’s not why we are righteous—we are righteous because our minds are renewed by the Spirit and we are born of God’s seed. This results in a different direction, not perfection. The dynamic is found in Romans 6:20: those under law are enslaved to sin, but free to do good. Those under grace are enslaved to righteousness, but unfortunately free to sin. It’s a reversal of enslavement and freedom resulting in a different direction. The will of man is both enslaved and free. Of course, Luther contended that man’s will is in total bondage to sin.

At any rate, what you have here is also the very cradle of what the Reformed call, “double imputation,” a doctrine lauded by the Reformed in this day. Again, let me remind you, this is the very first theological theses of the Protestant Reformation, and all of the major tenets lauded by the Reformed in our day find there beginnings in this document. Also remember, these tenets necessarily flow from Luther’s Platonist worldview.

And this is why in our day you hear conservative evangelical Baptists say things like, “We have the righteousness of Christ,” “The resurrection was proof that God was pleased with Christ’s obedience,” “When God looks at us He only sees Christ,” etc., etc., etc. This is why the Baptist stripe of Protestants, and for that matter all others as well, are little more than functioning Platonists.

The fulfilment of the law for the implementation of eternal life is just a steroidal antithesis to Pauline soteriology even though Luther claims in the introduction that this disputation is based on Pauline theology. This was Paul’s whole point in Galatians chapter 3, the law cannot give life for justification.

In this particular thesis, Luther states that man is given the word as an “aid” that does NOT enlighten him, or enable him to do good. So how does it aid him? That was covered in thesis 1; it is an aid to show man how wicked he is whether saved or unregenerate. Luther then twists Romans 3:10-12 to make the point.

But again, we have an example of something we will see throughout this disputation and often in our day: the citing of verses that pertain to presalvation/justification applied to post salvation existence, or if you will, sanctification. Paul is simply citing Psalms 13:1-3 to make the point that unregenerate Jews are no better off than unregenerate Gentiles and both need Christ just as much as one does or the other.

So, someone might say, “But Paul, doesn’t that passage say that no man seeks God?” Sure it does, so what? The nature of fallen man, as exhibited by Adam and Eve, is to do what? Hide. For certain, when Adam and Eve sinned, they didn’t immediately go looking for God and say, “We messed up, how can we fix this?” No, God had to seek them out, they didn’t seek God, but once God cornered them with the truth, did they or any person after them possess an inherent inability to respond in the positive? I doubt it. Again, we see God seeking out Cain in the same way after he slew Abel.

That’s what evangelism is all about even in our day. The Spirit and we seek men out on God’s behalf. The Spirit convicts men of sin and the judgement to come, and we do the same. We have our life testimony, the word of God, the conviction of conscience either excusing or accusing men according to the works of the law written on their hearts, and the work of the Holy Spirit. They already have the works of the law written on their hearts administered by the conscience; it is our job to set that on fire with more specific revelation.

What God did in the Garden in regard to seeking out Adam and Eve is our job, that’s our duty. That’s part of what makes us like our Father.

Well, we have done pretty well tonight. We have completed the introduction and evaluated the first two theses. Let’s go to the phones.

A Definitive Biblical Statement on Law and Gospel for Home Fellowships

Posted in Uncategorized by Paul M. Dohse Sr. on April 24, 2015

TANC Ministries, 2015   

Whatever form of Protestantism you are talking about, and Calvinism in particular, its Achilles’ heel is the law. Protestantism cannot pass the true gospel test because of its position on law, and this is not hard to understand.

Andy Young, an associate of TANC ministries, said something in last year’s 2014 conference that is probably true for the most part: “The law is for sanctification.” Right, because the law is in no wise for justification. We are justified apart from the law (Romans 3:21) and “apart” means exactly that. The fact that the law will judge people in the end is a separate issue altogether.

The apostle Paul makes all of this easy to understand in Galatians chapter 3. But first, let’s use that same chapter to establish what we mean by the word “law.” The word is used interchangeably with many other words, including “gospel”, to refer to the Bible. So, Andy was merely saying that the Bible is for sanctification, or in other words, Christian living. Andy was talking in context of sanctification for the Bible has no stake in justification, and again, the fact that the Bible will judge people in the end is another issue. Yes, the Bible defines justification (Rom 3:21, Gal 4:21); yes, the Bible testifies to the truths regarding justification, but the law does not justify.

Note the following from 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.

Notice that Paul uses the word “law” and “Scripture” interchangeably. The law, “holy writ,” “the word,” “the gospel,” “the Scriptures,” “the law and the prophets,” etc. are all terms that refer to the Bible which is a full orbed statement by God regarding Himself, mankind, and reality. Statements like this: “We are not bound by the law, or else we’d have to live under every aspect of the law including not wearing blended fabrics and not eating shrimp and bacon” reveal a fundamental ignorance in regard to what the law is.

Protestantism falls on this one basic principle: law is the standard for righteousness. This makes the salvific work of Christ two-fold: He died to pay the penalty for our sins, and came to fulfill the law for us in order to make us righteous. That’s gross heresy. That’s an egregious false gospel. Hence, you have two kinds of Protestants: one camp that understands the position and professes it, and the other camp who also confesses it, but has not thought out the ramifications. This includes Baptists, Methodists, and many others. Baptists parted ways with the Reformers on baptism, but have never repented of making the law justification’s standard.

Yes, Jesus said that He came to fulfill the law and to not end it, but then we have the apostle Paul writing that Christ in fact did come to end the law, so does the Bible contradict itself? By no means.

Here is the problem: by design, Protestants don’t interpret the Bible in context of sanctification and justification, and again, that is by design. Why? Because Protestantism is founded on the idea that sanctification is merely the progression of justification. This also goes hand in glove with the idea that the law is justification’s standard. Hence, the law must continue to be fulfilled perfectly to keep the saints justified. This results in the confused theological train wreck we call Protestantism.

When the law must be continually fulfilled perfectly as a standard for justification, the law cannot be used for love because now you have fused love and justification together. This is why churches lack love; the maintaining of justification and love are confused. In the Bible, love is absolutely synonymous with obedience. Unfortunately, Protestantism makes obedience a justification issue. Obedience is not a justification issue—it’s a love issue. That’s why there is so much love-bombing in your churches; true love is stifled because it is confused with justification. The vacuum is then filled with empty words and programs. People are in bondage to the law in Jesus’ name and their pain is medicated by praise bands, personality cults, and the splendor of institutional temples.

The fulfillment of the law in Jesus’ name is a huge problem—there is no law in justification regardless of who keeps it. Who keeps it is not the issue, the law is the issue. Here is the theses of Paul’s argument in Galatians 3: Only God can give life through faith alone in the promise. What is the promise? It was a promise made to Abraham and Christ that Israel and the Gentiles would be blessed with eternal life, and that Christ would be resurrected by the power of the Holy Spirit in order to make that possible:

Galatians 3:15 – To give a human example, brothers: even with a man-made covenant, no one annuls it or adds to it once it has been ratified. 16 Now the promises were made to Abraham and to his offspring. It does not say, “And to offsprings,” referring to many, but referring to one, “And to your offspring,” who is Christ. 17 This is what I mean: the law, which came 430 years afterward, does not annul a covenant previously ratified by God, so as to make the promise void. 18 For if the inheritance comes by the law, it no longer comes by promise; but God gave it to Abraham by a promise.

So in other words, if Christ came to also fulfill the law, the Promise is fulfilled by law, and not God’s promise made to Abraham. By the way, this term, “the promise” is a major biblical term referring to the gospel. In regard to justification, Christ came for one reason: to end the curse of the law:

Galatians 3:10 – For all who rely on works of the law are under a curse; for it is written, “Cursed be everyone who does not abide by all things written in the Book of the Law, and do them.” 11 Now it is evident that no one is justified before God by the law, for “The righteous shall live by faith.” 12 But the law is not of faith, rather “The one who does them shall live by them.” 13 Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who is hanged on a tree”— 14 so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith.

If we still rely on the works of the law, we are under a curse; again, it doesn’t matter who keeps it. Paul spent most of his ministry trying to hammer this point home. Here, he makes it clear that the law was not part of the original promise, and once a covenant has been ratified, nothing can change it. If Christ fulfilled the law in our stead, that is clearly an addition to the original covenant of promise—that’s Paul’s specific point.

But now Protestants once again protest that the key is a perfect fulfillment of the law which only curses those who cannot keep it perfectly. Christ’s perfect obedience to the law is then imputed to us. In light of this chapter in Galatians, this position is fraught with problems. Clearly, it’s still an addition to the original covenant. Also key is who the promise is made to; ie., the descendants of Abraham which include the Gentiles, and Christ Himself. Paul emphasizes that there is only ONE seed (verse 16). Why?

“Seed” is key. The Greek word refers to offspring. Christ was part of Abraham’s lineage, and is only ONE seed—there is not more than one seed. Christ died to end the curse of the law by dying to pay the penalty of sin, and then waited (in a manner of speaking) in the grave for the promise that was also made to Him: “the promised Spirit.” The Spirit raised Christ from the grave:

Romans 8:11 – If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you.

Ephesians 1:19 – and what is the immeasurable greatness of his power toward us who believe, according to the working of his great might 20 that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places,…

The promised Spirit is major here. This is the new birth. This promise of the Spirit accomplished three universe-shaking objectives: it enabled mankind to follow Christ in literal death and resurrection, baptized Jews and Gentiles into one body, or family of God, cancelled judgement and condemnation, and set God’s children free to aggressively love.

The idea that Christ fulfilled the law in order to satisfy justification usurps the Spirit’s role in the promise. God elected the means of salvation, Christ died, and the Spirit baptizes. God initiated salvation, Christ paid the penalty for sin, and the Spirit regenerates. We are not justified by the law, we are justified by the new birth:

Romans 4:20 – No distrust made him waver concerning the promise of God, but he grew strong in his faith as he gave glory to God, 21 fully convinced that God was able to do what he had promised. 22 That is why his faith was “counted to him as righteousness.” 23 But the words “it was counted to him” were not written for his sake alone, 24 but for ours also. It will be counted to us who believe in him who raised from the dead Jesus our Lord, 25 who was delivered up for our trespasses and raised for our justification. (ESV 2001).

Galatians 3:1 – O thoughtless Galatians, who did bewitch you, not to obey the truth — before whose eyes Jesus Christ was described before among you crucified?

2 this only do I wish to learn from you — by works of law the Spirit did ye receive, or by the hearing of faith? 3 so thoughtless are ye! having begun in the Spirit, now in the flesh do ye end? (YLT).

Notice the idea of completion reflected by the Greek and properly translated by the YLT. We don’t receive the Spirit and His work on the installment plan when we believe; the new birth is a complete work. Hence, the new birth, or the Spirit’s baptism is what makes us righteous or justified, not the law.

Again, God set forth the plan of salvation: Christ died to end the law, and the Spirit regenerates us and helps us in our progression of holiness. We are born of the Spirit and resurrected as holy babies born of God, and grow up in holiness (1Peter 2:2). The baptism of the Spirit is therefore twofold:

Romans 6:1 – What shall we say then? Are we to continue in sin that grace may abound? 2 By no means! How can we who died to sin still live in it? 3 Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? 4 We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.

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 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 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.

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.

Colossians 2:8 – See to it that no one takes you captive by philosophy and empty deceit, according to human tradition, according to the elemental spirits[a] of the world, and not according to Christ. 9 For in him the whole fullness of deity dwells bodily, 10 and you have been filled in him, who is the head of all rule and authority. 11 In him also you were circumcised with a circumcision made without hands, by putting off the body of the flesh, by the circumcision of Christ, 12 having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead. 13 And you, who were dead in your trespasses and the uncircumcision of your flesh, God made alive together with him, having forgiven us all our trespasses, 14 by canceling the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross. 15 He disarmed the rulers and authorities and put them to open shame, by triumphing over them in him.

Why would Christ fulfil the law and then die to end it? Why would Christ’s perfect obedience to law be imputed to us when it is no longer valid? Why would Christ fulfil the law for those who die with Him and are no longer under that law? Why would Christ fulfil a law that has nothing to say to us? (Romans 3:19). When Paul states, “For all who rely on works of the law are under a curse” (verse 10), that means any works of the law period, not just what we perform, but any works of the law period. The covenant of promise WAS NOT RATIFIED BY THE LAW THAT CAME 430 YEARS LATER. What could possibly be more evident? If Jesus kept the law perfectly as part of the gospel, that still ratifies the original covenant of promise.

But all of this is not even Paul’s primary argument. His primary argument is that only the Spirit can give life. His argument is that only the resurrection of the new birth gives life. If the law has any part in justification, then the law can give life and there is more than one seed. Consequently, only God can give life and now there is a co-life-giver. That’s Paul’s argument exactly.

11 Now it is evident that no one is justified before God by the law, for “The righteous shall live by faith.” 12 But the law is not of faith, rather “The one who does them shall live by them.”

Life, justification, faith alone in the promise, and the new birth are all mutually inclusive while the law and justification are mutually exclusive—that’s exactly what the apostle Paul is saying.

Also, if law has anything to do with justification at all, we inherit eternal life by being born again into God’s family by the fulfillment of the law and NOT promise:

18 For if the inheritance comes by the law, it no longer comes by promise; but God gave it to Abraham by a promise.

Someone may argue, “But Jesus keeps the law perfectly!” So what of it? It’s still inheritance by the law and not promise. Again, and again, the original covenant was not ratified by Jesus’ perfect law-keeping. Here is what we must come to grips with: Protestantism is predicated on a juvenile perception of law and gospel.

16 Now the promises were made to Abraham and to his offspring. It does not say, “And to offsprings,” referring to many, but referring to one, “And to your offspring,” who is Christ.

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.

As an aside while on the subject of covenants: this whole idea of Jesus fulfilling the law plugs into the ever popular Covenant theology. This is the idea that Christ came to obey the law perfectly in order to restore the original and supposed covenant of works with Adam. But the Covenant of Promise was not made with Adam, it was made with Abraham. Compounding this glaring error is the citation of Genesis 3:15 to make a connection between Adam’s disobedience and Christ’s obedience to the law. But in that verse, it is the serpent that is being addressed and not Adam. Usually, when you make a covenant with someone, as with Abraham, it’s made with the person you are talking to. In essence, it claims that God made a covenant with the serpent.

Regardless of all of the splendor and glory affiliated with religious academia, it is found wanting in embarrassing proportions. The laity must stop listening to these people and start reading the Bible for themselves.

But with all of this said, “Why then the law?”(verse 19). However, which law is Paul referring to when he presents this anticipated question in verse 19? There are two laws: one known as, “the written code” (Colossians 2:14), “the law of sin and death” (Romans 8:2), “the law of sin” (Romans 7:23), simply “the law” in many places, “the letter” (2Cor 3:6), “ministry of death” (2Cor 3:7), “ministry of condemnation” (2Cor 3:9), “the record of debt” (Col 2:14), and “the first covenant” (Hebrews 8;13).

The second is known as: “the law of the Spirit of life” (Romans 8:2), “the law of my mind” (Romans 7:23), “the law of liberty” (James 1:25), “the law of Christ” (Galatians 6:2), and because love fulfills the whole law (Romans 13:8-10), it can be rightly called “the law of love.”

In verse 19, Paul is referring to the first law. It only condemns and judges, but that’s not its only function by far.

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 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.

What’s this saying? First, it’s saying that the first law has no function for believers after Christ died on the cross to END the law. And Christ did come to end the law of sin and death. Christ didn’t come to merely cover sin with His own righteousness, He came to end sin by ending the law (Romans 3:19,20, 4:15, 5:13, 7:6,8, 10:4, 1Tim 1:9, Gal 2:19).

Secondly, the first law covered believers until Christ died on the cross. The first law was an atonement for sin; all of the sins of Old Testament believers were imputed to that law, and then it was ended by Christ. The person who believes on Christ dies in baptism, and is no longer under the law that he/she sinned against (Romans 7:1ff). This would also include believers who were deceased at the time.

In regard to Old Testament believers that were dead during the time of Christ’s ministry on earth, Old Testament believers were captive under the law until Christ died to end the law. Therefore, they were in Sheol/Abraham’s bosom/Paradise/Hades. When Christ died, He went there and preached to the captives and took the thief on the cross with Him. When the Spirit resurrected Him, He also resurrected those in Sheol and set the captives free. They and their sins were held captive by the law until Christ died to end it. Remember, King David said, “For you will not abandon my soul to Sheol, or let your holy one see corruption” (Psalm 16:10). As a testimony, Christ sent many of them to walk around Jerusalem. Texts that help sum up all of these points are Ephesians 4:7-10 which also references Psalm 68:18, Luke 16:22, Matthew 27:51-53, and Colossians 2:13-15.

Thirdly, the first law still has a function in the scheme of things. The old covenant of the law is passing away, but is not ended for the unbelieving. “Under grace” did not end “under law” (Romans 6:14). The first law still holds sin captive because all sin is against the law (1John 3:4). Yes, for those who don’t repent, the law will judge them in the end. To the degree that they violate the law, they will be punished eternally.

But there is a sense in which the first law also serves a purpose of covering as it formally did for those under grace. When a person is saved and born again, they die and are no longer culpable to the law—the law is also ended for them at that time. Their sins are taken away and cast as far as the east is from the west. Again, Christ did not come to cover sin, he came to take sin away. The first law is grace in waiting. All sin is imputed to it, and it stands ready to be ended for each and every person who chooses to follow Christ in death and resurrection.

Now, what about the other law—the law of the Spirit of life? Let there be no doubt, there is a law that is under grace. It is the law of love. We have been released from the condemnation of the first law, and are now free to aggressively serve the law of Christ:

Romans 7:4 – Likewise, my brothers, you also have died to the law through the body of Christ, so that you may belong to another, to him who has been raised from the dead, in order that we may bear fruit for God.

In the same way that one sin formally violated the whole law (James 2:10), one act of love fulfills the law of Christ (Gal 5:14, Rom 13:10). Love covers a multitude of sin (1Peter 4:8). We are sanctified with the word of truth (John 17:17). The Christian life is faith WORKING through the obedience of love (Gal 5:6), and love is synonymous with obedience (John 14:15).

If a professing Christian is not truly bearing fruit for God as an expression of true love for truth, God, and others, he/she has a flawed view of the law’s relationship to the gospel.

What is sapping the power of Christianity in our day is misguided fear. When the ending of sin is confused with the idea of covering, excessive introspection ensues  for fear that we are not living by a convoluted Protestant system of faith-alone works so that the perfect obedience of Christ will continue to be imputed to our Christian life.

In contrast, there is no longer any condemnation for those in Christ and fear has to do with judgement (Rom 8:30, 1Jn 4:16-19). Those mature in love cast away fear. They are free from the condemnation of the law and free to serve Christ in aggressive love.

Who will deny that the overwhelming preoccupation of Protestants is sin and not love while any appearance of good works are held suspect? Where there is not freedom to love without fearful introspection, love will not thrive.

New Covenant Theology: How Jon Zens Tried to Save Calvinism

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

tanc-vol-1The title of this post may seem a little strange as it seems hardly the case that Calvinism needs saving; Calvinism has already taken over American evangelicalism lock, stock, and barrel which includes Arminians that function according to Calvinism while denying some elements of its ideology.

But really, Calvinism does need saving. I was made aware last night of yet another New Calvinist mega church in our area that is dying out. In regard to the recent Mark Driscoll fiasco, is he more wily than we give him credit for? Does he see his recent demise as an opportunity to jump a sinking ship? (You might consider the conferences that he is being invited to). What is going to be more ugly and depressing than the slow death of all of these New Calvinist campus infrastructures?

Don’t be mistaken, the goal of this ministry is to educate God’s people in regard to authentic Calvinism so that it can’t make another comeback in the future. The present resurgence movement will die once again, and it’s in the process of doing so presently. Staying at the foot of the cross and not moving on to maturity can only yield one result: little spiritual babies in adult bodies getting run over by real life.

Actually, New Calvinism is a Godsend. It will finally cause God’s people to come to grips with Protestantism in general and the institutional church in particular. Many of us have known for years that there is something fundamentally wrong with church, but have never been able to put our finger on it. Thanks to New Calvinism, that is no longer the case.

When folks once again find themselves in the vicious cycle of the church caultasack called “new” and its false hope of something finally happening in the institutional church, we hope the simple theological math of Protestantism’s false gospel will be apparent. What is that?

It is the idea that the law is the standard for justification. And since that is the case, a perfect keeping of it must be maintained by Jesus THROUGH faith alone by us in sanctification. That’s the simple math of Protestantism’s soteriology of death. Instead of the law being ENDED for justification paving the way for it to be the guiding instruction of the law of the Spirit of life for sanctification, the law is restricted to the single dimension of condemnation, sin, and death.

Hence, sin maintains all of its power over us because its ENDING for justification, or APART from justification, does not exist in Reformed orthodoxy. Clearly, the power of sin and death is the law’s ability to condemn, and “Christians” are kept under that condemnation with the prescription being a COVERING for sin by institutional absolution and the “active obedience” of Christ.

When those who have sense enough to be disillusioned take another look, this simple fact of law and gospel will be obvious to them. And during the resurgence of real Protestantism in the 70’s, a man named Jon Zens knew that this simple math posed a problem for the Resurgence in the future. He was viciously attacked by Reformed Baptists early on like Walter Chantry, but like all of the rest, Chantry was clueless. Zens was only trying to correct the faulty theological math.

What was his solution? It follows: Christ in fact came to end the law, and replaced it with…depending on which New Calvinist theology (NCT) camp you are referring to…the single law of love. Instead of ONE law with two different applications/perspectives/dimensions, NCT is two different laws: one abrogated, one ushered in. A helpful book that explains the many variants of this viewpoint is “All Old Testament Laws Cancelled: 24 Reasons Why All Old Testament Laws Are Cancelled And All New Testament Laws Are for Our Obedience” by Greg Gibson. Like all of the Reformed, Gibson is confused and fundamentally full of it, but he does an excellent job of explaining all of the variant positions of NCT. However, in the final analysis, all of it is the same old progressive justification song and dance.

Let me also add another caveat here, slightly off point: if I correctly understand NT Wright’s New Perspective on Paul, he asserts that when Paul speaks of “justification by the law,” Paul is primarily speaking to the application of the traditions of men added to and taking away from the truth of the law. I agree with that, though Wright is in the Reformed camp and should therefore be dismissed out of hand in most other cases. When the law is still the standard for justification, it must be dumbed down and fulfilled by some kind of ritual. For the Judaizes, that was circumcision and other traditions. For the Reformed, it is…

If you do this, that, or the other, Jesus will keep the law for you.

NCT, in some rare cases among those who are like a nonfunctioning clock that is right twice a day, the following proposition may be presented: “Wait a minute Paul, if some forms of NCT posit the OT law as the law of condemnation, and its ending, while the New Testament is a new law that doesn’t condemn, and we can actually obey it without condemnation, what’s the difference?”

Well, by far, this is the least egregious of all Reformed heresy. In this construct, justification can also be separate from sanctification making us true colaborers with the Holy Spirit. The problem is that it eradicates half of the law for sanctification and proffers a New Testament only approach to the law; that’s a really, really big no, no.

How Jon Zens Tried to Save CalvinismFurthermore, it denies an interpretive cooperation between the OT and NT other than the NT interprets the OT hermeneutic. Moreover, that assertion invariably leads back to the same progressive justification of Reformed orthodoxy. In the final analysis, it should not surprise us that NCT has demonstrated the Reformed camp’s uncanny ability to add confusion upon more confusion. At last count according to the NCT think tank, The Earth Stove Society, NCT has 82 tenets. Count them: 82.  Also note that the first tenet states that ALL reality is interpreted through redemption; i.e., the same old-same old redemptive historical hermeneutic of Reformed theology.

As we will discuss in this Friday’s Gnostic Watch Weekly, the Reformation was just another player in the field of world philosophy with its interpretation of reality. NCT is an attempt to reconcile the glaring contradiction in the theological math for those who have not yet been fully assimilated into seeing reality in an anti-normative Protestant way.

paul

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