Paul's Passing Thoughts

The Magnum Opus of the Reformation: Martin Luther’s Heidelberg Disputation; Part 3

Posted in Uncategorized by Paul M. Dohse Sr. on June 13, 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 3 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 catalog 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.

Let’s start out with an interpretation prism that just struck me this week. Have you ever thought about this? Think about it: all of Reformed doctrine developed during the Reformation presumed a church state. That means the doctrine itself was tailored for an outcome that required oversight by the state. So, if Luther came back from the dead and visited the church today he would be delighted in regard to the doctrine being taught, but would be absolutely aghast that the church is functioning without the state enforcement of orthodoxy. When Luther is showed the carnage of today’s church in this scenario, he says in the modern vernacular, “Duh, there’s no enforcement of orthodoxy. The patients are running the Psych ward!”

In other words, the doctrine presupposes bad behavior necessarily restrained by the enforcement of orthodoxy, and by the way, that’s exactly how Calvin ran Geneva. So, what we have today is a Protestant doctrine designed for a theocracy functioning in a representative republic. Just a thought, now let’s move on to thesis 7.

Thesis 7: The works of the righteous would be mortal sins if they would not be feared as mortal sins by the righteous themselves out of pious fear of God.

This is clear from Thesis 4. To trust in works, which one ought to do in fear, is equivalent to giving oneself the honor and taking it from God, to whom fear is due in connection with every work. But this is completely wrong, namely to please oneself, to enjoy oneself in one’s works, and to adore oneself as an idol. He who is self-confident and without fear of God, however, acts entirely in this manner. For if he had fear he would not be self-confident, and for this reason he would not be pleased with himself, but he would be pleased with God.

In the second place, it is clear from the words of the Psalmist (Ps. 143:2), »Enter not into judgment with thy servant«, and Ps. 32:5, »I said: I will confess my transgressions to the Lord.« etc. But that these are not venial sins is clear because these passages state that confession and repentance are not necessary for venial sins. If, therefore, they are mortal sins and »all the saints intercede for them«, as it is stated in the same place, then the works of the saints are mortal sins. But the works of the saints are good works, wherefore they are meritorious for them only through the fear of their humble confession.

In the third place, it is clear from the Lord’s Prayer, »Forgive us our trespasses« (Matt. 6:12). This is a prayer of the saints, therefore those trespasses are good works for which they pray. But that these are mortal sins is clear from the following verse, »If you do not forgive men their trespasses, neither will your father forgive your trespasses« (Matt. 6:15). Note that these trespasses are such that, if unforgiven, they would condemn them, unless they pray this prayer sincerely and forgive others.

In the fourth place, it is clear from Rev. 21:27, »Nothing unclean shall enter into it« (the kingdom of heaven). But everything that hinders entrance into the kingdom of heaven is mortal sin (or it would be necessary to interpret the concept of »mortal sin« in another way). Venial sin, however, hinders because it makes the soul unclean and has no place in the kingdom of heaven. Consequently, etc.

Ok, this thesis is about as clear as mud. But in context, this is how I interpret it, and by the way, most Reformed scholars agree: everything a believer does is evil whether it appears good or bad by human standards. Let me get to the crux here: if any person saved or unsaved thinks they can do a good work that God would look upon and say, “That’s a good deed, it won’t save him/her, but the deed in and of itself is a good deed” that’s mortal sin; ie., condemning sin.

Hence, a Christian is in a state of perpetual sin of the mortal type. Believing such, and attending every good work with fear is venial or forgivable sin. Saving faith is the belief that Christians are under condemnation. This is what the Reformed mean by the Christian life being lived out “subjectively.”

Good and bad things happen and we don’t really know what’s really good or bad or who is doing it or what kind of good or bad works they are.

Let me explain: first, as we saw in the other theses, what appears good to man is really evil, and what appears evil is really good. Man can’t even judge good from evil. For example, man sees suffering as bad, but all wisdom is hidden in suffering. Secondly, we have no way of knowing whether God is doing the work or we are doing the work. Remember Luther’s old and rusty hatchet illustration from last week? So, you just kind of live out your life subjectively, and whatever happens is ok just so you realize that anything initiated by you is evil, and what appears to be good might be a manifestation of Christ’s righteousness or one of your evil works by virtue of the fact that you did the work. Either way, you have no way of knowing as you are “living out justification subjectively” or what is known as “subjective justification.” The key is to live your life in fear that you might come to believe that you can do anything that has merit with God.

Do we have examples of this in our day? Sure we do. How often have you heard a professing Christian say, “I didn’t do it! I didn’t do it! It was the Holy Spirit who did it!” Often, you can even see the fear in them that someone will believe they did the work. This also relates to other people. I once had a congregant (a financially poor single mother) tell me that a person who gave them a car didn’t really give them the car (and I am talking a new car by the way), but rather it was the Holy Spirit who gave her the car. You see, if you concede that someone else can do a good work, that is also saying you can do a good work, and that’s mortal sin. Here is another one: “Jesus did it THROUGH me.” What’s that? That’s Luther’s old rusty hatchet, right? Like a hatchet, you are completely passive and God just picks you up and starts whacking away on stuff.

Where do people get this in our day? Right here—you are looking at it. The Heidelberg Disputation 1518 practically applied in 2015.

We are going to look at thesis 7 in a little more detail, but first, let’s get another big picture; let’s address this idea of perpetual condemning sin and the traditional Reformed remedy. We are going to call on our good friend John Calvin to help us with this. Obviously, if Christians swim in the waters of condemnation, there needs to be a remedy, so let’s go to a trusty Reformed commentary:

…by new sins we continually separate ourselves, as far as we can, from the grace of God… Thus it is, that all the saints have need of the daily forgiveness of sins; for this alone keeps us in the family of God (John Calvin: Commentaries on the Catholic Epistles; The Calvin Translation Society 1855. Editor: John Owen, p. 165 ¶4).

So, daily we ask forgiveness for mortal sin (that which removes us from grace), and this “ALONE” keeps us in the family of God. But wait, did you know there is only one place where you can get that ongoing forgiveness? Let’s again consult John Calvin to find out where that place might be:

Nor by remission of sins does the Lord only once for all elect and admit us into the Church, but by the same means he preserves and defends us in it. For what would it avail us to receive a pardon of which we were afterwards to have no use? That the mercy of the Lord would be vain and delusive if only granted once, all the godly can bear witness; for there is none who is not conscious, during his whole life, of many infirmities which stand in need of divine mercy. And truly it is not without cause that the Lord promises this gift specially to his own household, nor in vain that he orders the same message of reconciliation to be daily delivered to them (The Calvin Institutes: 4.1.21).

To impart this blessing to us, the keys have been given to the Church (Mt. 16:19; 18:18). For when Christ gave the command to the apostles, and conferred the power of forgiving sins, he not merely intended that they should loose the sins of those who should be converted from impiety to the faith of Christ; but, moreover, that they should perpetually perform this office among believers (The Calvin Institutes: 4.1.22).

Secondly, This benefit is so peculiar to the Church, that we cannot enjoy it unless we continue in the communion of the Church. Thirdly, It is dispensed to us by the ministers and pastors of the Church, either in the preaching of the Gospel or the administration of the Sacraments, and herein is especially manifested the power of the keys, which the Lord has bestowed on the company of the faithful. Accordingly, let each of us consider it to be his duty to seek forgiveness of sins only where the Lord has placed it. Of the public reconciliation which relates to discipline, we shall speak at the proper place (Ibid).

This is what the crux of the Reformed gospel is: a perpetual justification for perpetual condemnation. Do we have present-day examples of this? Sure we do; specifically, the interpretation of 1John 1:9 by many in Presbyterian and Baptist circles.

If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.

The idea that this verse proffers a continued repentance for “present sin” is fairly common in Protestant circles of all stripes. Of course, this boils down to keeping yourself saved via repentance. How is that not works salvation? But at any rate, it begins with this idea that Christians dwell in constant mortal sin that needs continued forgiveness.

Here is another example from real life: Susan was at the grocery store and ran into an old friend who is a member of a mainstream evangelical Baptist church. Somehow, the subject got onto alter calls, and Susan wondered aloud why churches have alter calls. Here was the lady’s answer: “Well, I guess people have sin in their lives that needs confession.” Why do people need to go to church to get that forgiveness? Again, we may be far away from 1518, but that doesn’t mean the fruit falls far from the tree my friends.

Let’s now look at some of the finer points of thesis 7.

To trust in works, which one ought to do in fear, is equivalent to giving oneself the honor and taking it from God, to whom fear is due in connection with every work. But this is completely wrong, namely to please oneself, to enjoy oneself in one’s works, and to adore oneself as an idol. He who is self-confident and without fear of God, however, acts entirely in this manner. For if he had fear he would not be self-confident, and for this reason he would not be pleased with himself, but he would be pleased with God.

We begin the finer points with misplaced fear. Biblically, there is to be no fear of condemnation; in fact, love and fear of condemnation are mutually exclusive:

1John 4:18 – There is no fear in love, but perfect love casts out fear. For fear has to do with punishment, and whoever fears has not been perfected in love.

Christians do not fear eternal condemnation because there is “NOW no condemnation” for those who believe (Romans 8:1). In contrast, Luther, as well as Calvin, cited fear of condemnation as the primary motivator of the Christian life. Luther has stated it here in thesis 7, but Calvin was a little more to the point:

Certain learned men, who lived long before the present days and were desirous to speak simply and sincerely according to the rule of Scripture, held that repentance consists of two parts, mortification and quickening. By mortification they mean, grief of soul and terror, produced by a conviction of sin and a sense of the divine judgment. For when a man is brought to a true knowledge of sin, he begins truly to hate and abominate sin… By quickening they mean, the comfort which is produced by faith, as when a man prostrated by a consciousness of sin, and smitten with the fear of God, afterwards beholding his goodness, and the mercy, grace, and salvation obtained through Christ, looks up, begins to breathe, takes courage, and passes, as it were, from death unto life. I admit that these terms, when rightly interpreted, aptly enough express the power of repentance; only I cannot assent to their using the term quickening, for the joy which the soul feels after being calmed from perturbation and fear. It more properly means, that desire of pious and holy living which springs from the new birth; as if it were said, that the man dies to himself that he may begin to live unto God (CI 3.3.3).

This quotation by Calvin also revisits the doctrine of mortification and vivification that we discussed in prior lessons. But the main point for citing this text from the Calvin Institutes is to show that THE primary motivator of sanctification according to the Reformers was, and still is condemnation and fear of future eternal judgement.

Just please let that sink in for a while. You can’t chalk this up to a secondary disagreement with the heroes of the Protestant faith, this is the heart and soul of their soteriology. Granted, biblically, Christians are to fear present consequences in this life, and that is one of the motivators for Christian living. This is Moses’ “blessings and cursings’’ that apply to believers and unbelievers alike. However, for unbelievers, while a moral life does lead to blessings in this life, it only results in lesser condemnation in the end. For the Christian, it’s more and more life unto life. Christ came that we may have life, and have it more abundantly. But, also, “judgement begins in the household of God” right? Remember Ananias and Sapphira? That event made the assemblies “fear” which actually spurred growth in the assemblies. But this is not a fear of condemnation. That kind of fear stifles love.

So let that sink in as well. Love cannot thrive in the midst of condemnation and the fear thereof. Why is the institutional church so messed up? Are you beginning to see why? Susan and I were talking about something for our grandchild to do this summer and the idea of VBS came up. I shot the idea down; for better or worse, I have studied all of this long enough to know I do not want my grandson anywhere near an institutional church that considers itself Protestant. What’s the alternative? Well, not a lie because it’s the only game in town. Christians need to get busy building true Christian communities.

But this is completely wrong, namely to please oneself, to enjoy oneself in one’s works, and to adore oneself as an idol. He who is self-confident and without fear of God, however, acts entirely in this manner. For if he had fear he would not be self-confident, and for this reason he would not be pleased with himself, but he would be pleased with God.

We could discuss the fact that the Bible plainly states that it is perfectly ok to take satisfaction in a job well done, but the bigger and finer point is the either/or interpretive prism that is a hard fast rule in Protestant teaching. We sometimes call this the either/or hermeneutic. This concept saturates Protestantism. You can’t please yourself and God, you either totally please yourself or totally please God. You can’t be confident enough to do a job well and take satisfaction in it without being arrogant; you either have NO self-confidence, or you are making yourself God—it’s either/or with no in-between. There is no balance.

Of course, this is the Platonist aspect of Reformed theology and is the natural result of the dualism philosophy that Platonism is based on. Furthermore, I strongly suspect that it all flows from the knowledge of good and evil doctrine first presented to Eve. I think that is a whole wide open frontier of research that hasn’t been explored yet.

So, tonight we only covered thesis 7 and will continue with thesis 8 next week.

Why Every Self‐Respecting Premillennialist Isn’t a Calvinist

Posted in Uncategorized by pptmoderator on May 16, 2015

PPT HandleOriginally published April 9, 2014

“One’s eschatology will be consistent with their view of justification—unless you’re John MacArthur.”  

At the 2007 Shepherds’ Conference, Pastor John MacArthur gave the opening message titled, “Why Every Self‐Respecting Calvinist Is a Premillennialist.” The message caused a hyper hissy fit among the authentic Geneva style Calvinists that used to associate with MacArthur. Most of the hysterical reviews were whining rants about how the message was an “ambush.” They came to the conference to hear solid fatalistic Reformed doctrine while enjoying sweet fellowship among philosopher kings, and instead were personally dressed down at the very beginning of the conference that they attended with hard earned parishioner money. It just ain’t right.

No doubt, the message left amillennialism naked and freezing outside in the cold. Well, sort of, depending on your understanding of Calvin’s election construct. This is why the various responses danced around the real issue and were in bondage to MacArthur’s fundamental misunderstanding about what Calvinism is while calling himself one. Paul warned the Corinthians that elitist academia is not the venue that God works from, and this fiasco is just one good example among many as to why that is so. The Geneva popes could not expose the fact that MacArthur’s fundamental premise is wrong—that would expose what Calvin really believed about election—a truth that the totally depraved artisans can’t handle.

MacArthur said this during the message:

“But bottom line here, of all people on the planet to be pre-millennialist it should be Calvinists; those who love sovereign election. Let’s leave amillennialism for the Arminians. It’s perfect! [laughter] It’s ideal. It’s a no-brainer. God elects nobody and preserves nobody. Perfect! Arminians make great amillennialists. It’s consistent. But not for those who live and breathe the rarified air of sovereign electing grace. That makes no sense. We can leave amillennialism to the process theologians . . . The irony is that those who most celebrate the sovereign grace of election regarding the church, and its inviolable place in God’s purpose from predestination to glorification, and those who most aggressively and militantly defend the truth of promise and fulfillment, those who are the advocates of election being divine, unilateral, unconditional, and irrevocable by nature for the church, unashamedly deny the same for elect Israel. That is a strange division.”

Ok, so MacArthur highlighted one of the assumed positive notes that can be taken from the idea of Calvin’s election: Once saved always saved. And, absolute assurance of salvation because it is God’s work alone—we can’t mess it up. And, how can you proffer election for the individual and ignore the fact that Israel was elected? This put the Geneva popes in a tough spot because they know that this apparent contradiction fits perfectly with Calvin’s doctrine of election.

Calvin believed in three categories of election: the non-elect, the called elect, and the chosen elect. This necessarily denies assurance because the called elect don’t know for certain whom among them have been chosen. Calvin stated this in no uncertain terms:

Let us, therefore, embrace Christ, who is kindly offered to us, and comes forth to meet us: he will number us among his flock, and keep us within his fold. But anxiety arises as to our future state. For as Paul teaches, that those are called who were previously elected, so our Savior shows that many are called, but few chosen (Mt. 22:14). Nay, even Paul himself dissuades us from security, when he says, “Let him that thinketh he standeth take heed lest he fall,” (1 Cor. 10:12). And again, “Well, because of unbelief they were broken off, and thou standest by faith. Be not high-minded, but fear: for if God spared not the natural branches, take heed lest he also spare not thee,” (Rom. 11:20, 21). In fine, we are sufficiently taught by experience itself, that calling and faith are of little value without perseverance, which, however, is not the gift of all (CI 3.24.6).

You can be called, and you can have faith, but that doesn’t seal the deal, said Calvin:

The expression of our Savior, “Many are called, but few are chosen,” (Mt. 22:14), is also very improperly interpreted (see Book 3, chap. 2, sec. 11, 12). There will be no ambiguity in it, if we attend to what our former remarks ought to have made clear—viz. that there are two species of calling: for there is an universal call, by which God, through the external preaching of the word, invites all men alike, even those for whom he designs the call to be a savor of death, and the ground of a severer condemnation. Besides this there is a special call which, for the most part, God bestows on believers only, when by the internal illumination of the Spirit he causes the word preached to take deep root in their hearts. Sometimes, however, he communicates it also to those whom he enlightens only for a time, and whom afterwards, in just punishment for their ingratitude, he abandons and smites with greater blindness (CI 3.24.8).

So, this fits perfectly with Calvin’s eschatology; Israel was temporarily elected just like many individuals are temporarily elected. The logical conclusion of Calvin is that God’s word did in fact fail (Romans 9:6). Moreover, and in direct contradiction to 1John 5:13, authentic Reformed doctrine has always denied assurance. This is reflected in many contemporary authentic Calvinists:

There is danger on the way to salvation in heaven. We need ongoing protection after our conversion. Our security does not mean we are home free. There is a battle to be fought (John Piper: Bethlehem Baptist Church Minneapolis, Minnesota; The Elect Are Kept by the Power of God October 17, 1993).

Words mean things. Piper is clearly saying that our battle in sanctification is a battle for justification. If you really understand the Reformed view of justification, you know: that battle is against our supposed propensity to gain favor with God through works in sanctification (“please/love God” changed to: merit for salvation). There is no separation of justification and sanctification, so works in sanctification must be sanctified with a faith alone formula. It’s salvation by Christ plus not doing any works in sanctification (Christ + antinomianism to maintain our salvation). We must be sanctified the same way we were justified so that we can properly finish justification. Therefore, Calvin believed that sins committed in the Christian life separate us from grace, and a continual repentance, the same repentance that saved us, is needed to maintain our salvation. Unless we live by faith alone in sanctification, Christ’s blood will not be applied to the new sins we commit. This is the battle Piper is talking about. Said Calvin:

…by new sins we continually separate ourselves, as far as we can, from the grace of God… Thus it is, that all the saints have need of the daily forgiveness of sins; for this alone keeps us in the family of God (John Calvin: Commentaries on the Catholic Epistles; The Calvin Translation Society 1855. Editor: John Owen, p. 165 ¶4).

And, guess what? It just so happens that your local Reformed elder, via the Reformed power of the keys, has the authority to forgive those pesky sins that take away your salvation. Whoever would have thunk it?

To impart this blessing to us, the keys have been given to the Church (Mt. 16:19; 18:18). For when Christ gave the command to the apostles, and conferred the power of forgiving sins, he not merely intended that they should loose the sins of those who should be converted from impiety to the faith of Christ; but, moreover, that they should perpetually perform this office among believers (The Calvin Institutes: 4.1.22).

Secondly, This benefit is so peculiar to the Church, that we cannot enjoy it unless we continue in the communion of the Church. Thirdly, It is dispensed to us by the ministers and pastors of the Church, either in the preaching of the Gospel or the administration of the Sacraments, and herein is especially manifested the power of the keys, which the Lord has bestowed on the company of the faithful. Accordingly, let each of us consider it to be his duty to seek forgiveness of sins only where the Lord has placed it. Of the public reconciliation which relates to discipline, we shall speak at the proper place (Ibid).

Calvinism is an egregious false gospel being flaunted in broad daylight by academic elitists who are in reality clueless, which brings me to my second point. This is where the vast majority of American Christians are functioning Calvinists…among many other ways while vehemently denying Calvin. Specifically, the whole idea that eschatology is a “secondary issue.” No, no, no, no, no, no, no! Eschatology is gospel; you cannot separate the cross from eschatology. One’s eschatology will be consistent with their view of justification—unless you’re John MacArthur.

The number of resurrections and judgments, and who stands in those judgments, are indicative of a particular view of justification, and election in particular. MacArthur’s dispensationalism coupled with naming the name of Calvinistic soteriology, which really isn’t Calvin’s soteriology to begin with, is a dumbfounding contraction that leaves one without words to fully explain. Calvin’s eschatology calls for one resurrection and one judgment at the end of time where everyone sweats it out while waiting to find out if they were antinomian enough. Some of the books at the Great White Throne Judgment are the books of the law that will be used by God to judge the works of those standing in that judgment. As one aspect of Christian security, we will not stand in that judgment because we are not under the law. Furthermore, we don’t wait to see if our antinomianism sufficiently utilized the “doing and dying” of Christ to cover our sins—our sins have been completely eradicated.

The number of resurrections and judgments speak to our view of what part of Christ’s works on the cross are finished and not finished, the separation of justification and sanctification, the new birth, election, and future Israel. Eschatology is gospel.

That’s why every self‐respecting premillennialist isn’t a Calvinist, and why MacArthur isn’t a Calvinist, but he thinks he is a Calvinist. As stated by Richard Muller,

There is every likelihood that John MacArthur’s “Calvinism” would probably not be recognized by Calvin himself.

It’s all simply pathetic.

paul

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