Frank Turk’s Reply to Open Email: Cited with Permission
Paul -- Thanks for your note. There is one specific way in which my concern does not lead to calling Dr. Horton & Co. "antinomians" or those who "foster antinomians": by understanding that my concern is with their approach and not their confession. I think the problem is with their approach to the question of justification having the necessary consequence of sanctification. I am familiar with, and a fan of, Dr. Horton's books about the Gospel and about orthodoxy. I look forward to reading his new Systematic Theology. My concern is that when the WHI conducts discussions about the centrality of the Gospel and fails to close the discussion as Paul -always- did by disclaiming antinomianism and fruitlessness (Paul's approach was always to declare the centrality of the Gospel as the /cause/ of fruitfulness, with no excuse to the fruitless), their approach is flawed. In that, I think it also goes back to their intention to reform the church with the Gospel. They want to vanquish works-righteousness -- which is entirely right-minded. But if you eliminate the possibility of works-righteousness but /excuse fruitlessness as merely "unhealthy"/, you are not finishing the job. That's not defective theology: that's defective effort, a defective teaching method. It is unequivocal confessional language to say that those who are born again, those who are receivers of the Gospel, those who believe, must experience sanctification (-not- perfection)(cf. WCF XIII.1). To say -that- is a kind of works righteousness is to say that the reformed confessions advocate such a thing -- which I am certain you would never do. To the other quotes you have proffered here, I am not seeking to defend anyone else's statements in or out of context. I stand by my critique, and ask you to address it as I have presented it if I have not answered your concerns about it. God be with you, ~Frank
An Open Email to Frank Turk
Frank,
I saw your latest comment on WHI. You invited anybody that had questions to email you at this address frank@iturk.com. I may have misunderstood what you wrote in the comment, but it seems that you see the controversy at hand this way: “This is not a dire theological emergency.” Not that I think your original open letter was a definitive antinomian charge, as Horton apparently did, but I will ask the following question: how is progressive justification not antinomianism? How can there be any use of the law at all in sanctification if “the same gospel that saved us also sanctifies us”? Many respected teachers of the past such as JC Ryle called the combining of justification and sanctification antinomianism. I believe antinomianism is a “theological emergency.”
That’s my question, now perhaps you will allow me a comment concerning this statement: “As the person now listed as probably worse than Torquemada when it comes to the Reformed blogsophere….” That might be because of the following: the logical conclusion of their theology, if not directly stated, would question your salvation. Certainly, they would be offended by some lost guy calling their theology into question!
Let’s see if that might be the case. When you got saved, did you remain in the gospel, or did you move on to “something else”? What’s the “something else”? Tullian Tchividjian says the something else is the following:
“As I’ve said before, I once assumed (along with the vast majority of professing Christians) that the gospel was simply what non-Christians must believe in order to be saved, while afterward we advance to deeper theological waters. But I’ve come to realize that ‘the gospel isn’t the first step in a stairway of truths, but more like the hub in a wheel of truth.’ As Tim Keller explains it, the gospel isn’t simply the ABCs of Christianity, but the A-through-Z. The gospel doesn’t just ignite the Christian life; it’s the fuel that keeps Christians going every day. Once God rescues sinners, his plan isn’t to steer them beyond the gospel, but to move them more deeply into it.”
So, the something else can be ANYTHING else but the gospel, which in this case is “deeper theological waters” as opposed to “move[ing] deeper into it” [the gospel]. If you do that (move on to something else), Michael Horton says you loose your sanctification AND your justification. Correct me if I’m wrong, but if we loose our justification, doesn’t that mean we’re lost? Here is what he said:
“Where we land on these issues is perhaps the most significant factor in how we approach our own faith and practice and communicate it to the world. If not only the unregenerate but the regenerate are always depen- dent at every moment on the free grace of God disclosed in the gospel, then nothing can raise those who are spiritually dead or continually give life to Christ’s flock but the Spirit working through the gospel. When this happens (not just once, but every time we encounter the gospel afresh), the Spirit progressively transforms us into Christ’s image. Start with Christ (that is, the gospel) and you get sanctification in the bargain; begin with Christ and move on to something else, and you lose both.”
Also, John Piper says that we (Christians) must make our battle (“our battle” must certainly pertain to sanctification) to only believe, not to perform as grounds for our justification (I thought we perform to please God and our justification is already settled, but I guess that’s just me). Here is what he said:
“All the good that God requires of the justified is the fruit of justification by faith alone, never the ground of justification. Let the battle of your life be there. The battle to believe. Not the battle to perform.”
Is that true? Is our only battle as Christians, a battle to believe?
Nevertheless, if you move deeper into the gospel everyday and haven’t moved on to anything else – your in good standing with the guys at WHI. And saved to boot!
paul
Psychological Theory: Antinomians Want to Be Caught, Part 2
In part 1, I mention that I will dissect Michael Horton’s written denial that he is an antinomian by reiterating his antinomian doctrine in the same denial. My comments are in [brackets]:
“What’s striking is that Paul answers antinomianism not with the law but with more gospel!
[No, what’s striking is Paul is refuting those who teach that less law leads to more gospel. In fact, Paul does answer with the law: ‘Are we to continue in sin that grace may abound?’ John said the biblical definition of sin is the transgression of the law (1Jn 3:4). Paul’s point following is: to sin in order to get more grace is to contradict the very purpose of grace, which is to defeat sin itself (1Jn 3:8). Secondly, why would grace break the power of sin if more sin brought forth more grace (Rom 6:6)? That’s Paul’s point – not what Horton says. Paul doesn’t preach grace to the exclusion of the law in sanctification. In fact, one definition of biblical sanctification is abstinence from what the law instructs us to avoid (1Thess 4:3). You are saying that Paul emphasized grace to the exclusion of the law in regard to the antinomian question (‘not with the law’ / ‘but with more gospel’). That’s not true.]
In other words, antinomians are not people who believe the gospel too much, but too little!
[That’s not true either. Paul said they are trying to get more grace with less law, the opposite of what you are saying.]
They restrict the power of the gospel to the problem of sin’s guilt, while Paul tells us that the gospel is the power for sanctification as well as justification.
[No they don’t – they don’t see guilt as a problem at all because we are supposedly ‘dead to the law,’ ie., free from its obligations in sanctification. Why would guilt even be an issue?]
The danger of legalism becomes apparent not only when we confuse law and gospel in justification, but when we imagine that even our new obedience can be powered by the law rather than the gospel.
[Nobody ever said the law ‘powers’ our obedience. It is the standard that we align our life with while trusting God for the necessary strength to do so. You use the term ‘new obedience’ which is a gospel sanctification / Sonship Theology term that refers to Christ obeying for us. If we are not obligated to uphold the law, but rather believe that Christ obeys it for us, that’s still antinomianism because it excludes the law from our realm of responsibility.]
The law does what only the law can do: reveal God’s moral will. In doing so, it strips us of our righteousness and makes us aware of our helplessness apart from Christ and it also directs us in grateful obedience.
[This is the gospel sanctification / Sonship Theology concept of law negative, which means the law serves the exact same purpose in sanctification that it does in justification – to show a supposed inability to keep the law and reveal our ‘helplessness’ (in keeping the law). However, the Bible doesn’t say that the application of the law to our lives leads to ‘helplessness,’ but rather happiness and blessing (James 1:25), and strength (Matt 7:24,25). Also, the gospel sanctification / Sonship Theology doctrine also says that any effort on our part to obey the law is an attempt to establish our own righteousness apart from Christ, which can be seen in ‘….it strips us of our righteousness and makes us aware of our helplessness apart from Christ.’ Furthermore, the gospel sanctification / Sonship Theology element of Christian hedonism can also be seen in Horton’s statement which teaches that true obedience is always accompanied by a willing, joyful spirit. That’s how we supposedly know that it is Christ obeying through us: ‘….it also directs us in grateful obedience.’]
No one who says this can be considered an antinomian. [Gag! Why not? What Horton is saying is antinomian!]
However, it’s not a matter of finding the right “balance” between law and gospel, but of recognizing that each does different work.
[The law has different roles in justification and sanctification. But gospel sanctification / Sonship Theology teaches that the role of the law is the same in both.]
We need imperatives—and Paul gives them. But he only does this later in the argument, after he has grounded sanctification in the gospel.”
[The indicative does not always precede the imperative in Scripture. And in some cases, the imperative is based on something Christ has not even done yet, which doesn’t include the finished work of the gospel ( Heb 10:24,25 and 2Peter 3:11,12).]
paul
“The Power is in the Doing”: Statement by Former Counselor Could Ruin His Career
I heard it again yesterday at the end of a pretty-decent sermon; the first of a series on the life of Abraham. Of course, in our neo- everything about salvation church culture, the title of the series is “Abraham:Justified by Faith.” Thank goodness. Between every song on the radio being about justification, every praise song being about the cross, and the words “we must preach the gospel to ourselves everyday” faintly burned into the background of my monitor from too much web surfing, I had almost forgotten.
That was yesterday, and I had almost forgotten again on the way to take Phillip to school this morning when I heard these words from a song on the radio: “Mercy doesn’t care what you have done.” Though 2Cor 5:10 came to mind the second I heard it, I then saw a calm, smiling, assuring face in my mind’s eye; with a big bushy mustache and glasses on it saying, “Paul, Paul, my precious namesake, such verses must be seen in their “gospel context.” Again, thank goodness, I almost traded in “a treasure chest of joy” for working out my own salvation with trembling and fear.
So, before I forget, what was the “it” I heard at the end of the pretty-decent (because I learned some pretty-cool stuff) sermon yesterday? Well, the end of the sermon was prefaced with a warning that we don’t want to do anything (that I assume we had learned in the sermon), “in our own strength,” or “in our own efforts.” That statement, or qualifier, doesn’t usually incite a lost practice in today’s church: interpretive questions. Like, “How do we, or how would we, know when we are doing it in our “own efforts” or otherwise? However, such questions may not be asked very often, if at all, because it has become taboo in today’s church culture to even ask “how” which could imply verbs that may have to follow in the answer, and thereby plunging many into sin, and worse yet, a denial of the gospel.
Besides, such questions could also incite other troublesome questions in the what category: Is it possible to go to the bathroom in my own efforts? And if I do, is it sin? Or, is there a dichotomy between things we can do wrongfully in “our own efforts”(a spiritual category), and other things where we can’t? (non-spiritual category). And how many categories are there accordingly? And what are they?And once we separate the categories, how do we do the spiritual ones without interjecting our sinful, own efforts? And how does this jive with what the apostle Paul said about doing “all things” to the glory of God?
Oh for the days when sermons answered more questions than they raised. Oh for the days when Christians thought enough to ask questions. Why does it matter? Because we counsel like we preach. Because we tell people to live the way we preach. Because all music we hear on the radio is inspired by what those musicians hear at their own local churches. If you need counsel regarding a deep problem in your life, I can tell you how a pastor and his parishioners will counsel you – listen to his sermons. If all you hear from the pulpit is the gospel, that’s all your going to get in the counseling chambers as well. If the sermon raises more questions than it answers, so will the counseling. And if you don’t ask interpretive questions about life – your well on you way to being a goner for all practical purposes.
And why does all of that matter? Many years ago, I was on my way to see a pastor / counselor, and I was in big, big, trouble. And like all Christians who are in big trouble, or in deep waters, we are looking for a silver bullet; or, at least the secret Bible verse that will end all of our problems in fifteen minutes. Nobody likes pain, and there are no problem pills, just pain pills, which make the pain go away, but not the problem. And at that time, I would have loved to hear the silver bullet solution offered today : the gospel. I can imagine how it would have gone as I eagerly anticipated his entry into the room. Upon his entry, a birth of hope, and the hope escalating with each new event: the greeting; taking his seat at the table; opening his notebook, pen in hand; asking questions like a skillful, knowing doctor; listening to my description of the problem; and then, alas! it’s time! God’s solution! It may have gone like this:
Counselor: “Paul, I have listened to you describe your problems and I have also read the testimony about your life that I asked you to write and deliver to my office prior to this appointment. Paul, there is a topic conspicuously lacking from all that you have said today, and in your testimony as well. Do you know what that is?
Me: “Uh, no.”
Counselor: “Christ”
Me: “But I wrote about how I was saved in 1983!”
Counselor: “So, you only needed grace in 1983?”
Me: “Well, no, of course not, we need Christ every day”
Counselor: “But you have been living like you only needed Him in 1983.”
Me: “What do you mean?”
Counselor: “Paul, we don’t just accept the gospel once and then move on to other things, we need the gospel every day”
Me: “Every day?”
Counselor: “Yes. The key to a life of joy is going deeper and deeper into the gospel that saved us, not going deeper into other things. Paul, you know a lot of theology, but unfortunately, your theology is about what you do, NOT what Jesus does for us. Paul, take your Bible and go to Romans 7:24 and read it aloud.”
Me: “Wretched man that I am! Who will deliver me from this body of death? Thanks be to God through Jesus Christ our Lord!”
Counselor: “You didn’t just need to be rescued in 1983, you need to be rescued every day. All of your efforts right now, many of which you mention in your written testimony, are nothing more than Christless activism being done in your own efforts. Also, your criticism of others that I see in your written testimony is spawned by the very success that you obtain in applying your theological concepts to life; this creates a self-righteous attitude rather than cultivating a spirit that totally depends on Christ, and what He has already done for us, not anything we try to do.”
Me: “I knew it! I knew it! I knew something has always been missing! [the silver bullet! The secret Bible verse! (Rom 7:24)]. What now?! Where do we go from here?”
Counselor: “Paul, look at you- you are full of joy- joy is indicative of true saving faith. How long has it been since you have been happy Paul?”
Me: “Oh my! It has been forever!”
Counselor: “In the book of Galatians, the apostle Paul addressed a trap that the Galatians had fallen into. He explained it this way in Gal 3:3; ‘Did you receive the Spirit by the works of the law or by hearing with faith? Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?’ By trying to learn imperatives in the Bible and applying them to your life, you are not living by the same Spirit that you supposedly trusted in when you professed your belief in Christ. This is using the Bible for law-keeping instead of looking in the Scriptures for more gospel, and more Christ. That is what the apostle is talking about, in this verse, when he speaks of a ‘receiving by faith’ verses a ‘receiving by works of the law (or Scripture).’”
Me: “Wow! I’ve been fed a bill of goods all of my Christian life! I may not even be saved!”
Counselor: “Well Paul, you come from Reformed theology, which is good, and many great Reformed leaders of our time like Micheal Horton say that if you accept the gospel and ‘move on to something else, you loose both’ both meaning sanctification AND justification. Another awesome Reformed leader of our time, the great, and magnificent John Piper, said that as Christians, a ‘battle to perform’ makes that battle the grounds of our justification. Instead, he says we must make ‘a battle to believe’ our primary focus in the Christian life, or we are making anything more than that (belief only) our grounds for justification. In other words, works salvation.”
Me: [Remember, we’re pretending] “WOW! This is the light bulb moment of my life!
Counselor: “Turn to Galatians 2:20, and read it aloud.”
Me: “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me.”
Counselor: “Who no longer lives?”
Me: “Us.”
Counselor: “And we live by what only?”
Me: “Faith.”
Counselor: “So Paul, are you now ready to really die to yourself and the law?”
Me: “Absolutely!”
Now, here is what really happened based on true events. It is a paraphrased synopsis that encompasses the major, and most important points:
Counselor: “I have a new goal for you Paul, your new goal is to please Christ.”
Me: “How is that going to get me out of this problem?”
Counselor: “That’s not Biblical thinking. Your primary goal isn’t to merely get out of the problem, but to please God in the midst of the problem and let the problem work to transform you into the image of Christ.”
Me: “That’s hard.”
Counselor: “Who told you that the Christian life is always easy?”
Me: “But how could this happen to a Christian?”
Counselor: “Where would I even start? ‘He causes it to rain and shine on the just as well as the unjust.’ ‘He disciplines those whom He loves.’ We can start there.”
Me: “So he allows this stuff into our life to bring good out of it?”
Counselor: “No, that’s not biblical thinking. He not only allows it, He promises to never allow anything into our life that we cannot endure. This tells us two things: first, he is in total control of everything that comes into our lives. He not only allows it, God is up to something in your life! He is right in the middle of this situation. Secondly, He has promised to see you through till the end of the trial. The trial is for your good, and not your destruction. This is His promise to you, and I am challenging you to persevere accordingly. The trial will end in God’s time, but it will have an end, and you will be more like Christ.”
Me: “So, this is the very hand of God working in my life. Not the way I would have ordered it, but I guess it’s not God’s will that everything goes the way we think it should.”
Counselor: “Exactly.”
Me: “But I don’t understand. I am praying hard and reading my Bible every day. Where am I going wrong?”
Counselor: “You are doing the right thing the wrong way [Stop here for a moment. There is no such thing as “doing it in our own efforts.” The real problem is: “doing it the wrong way” ie., other than God’s way]. I would never tell you not to read your Bible, or pray, but the power is in the doing.”
Me: “I’m not comfortable with that! It sounds legalistic! Could that approach really be curative?”
Counselor: “Read Matthew 7:24-27 aloud.”
Me: “Therefore everyone who hears these words of mine and puts them into practice is like a wise man who built his house on the rock. The rain came down, the streams rose, and the winds blew and beat against that house; yet it did not fall, because it had its foundation on the rock. But everyone who hears these words of mine and does not put them into practice is like a foolish man who built his house on sand. The rain came down, the streams rose, and the winds blew and beat against that house, and it fell with a great crash.”
Counselor: “Sure, you read the Bible, but what I can tell from the data I have collected, you do not properly apply what you have read. When that happens, which of the houses in Matthew seven is yours?”
Me: “At this point, and under the circumstances, I think that’s obvious.”
Counselor: “Read James 1:22-25 aloud.”
Me: “Do not merely listen to the word, and so deceive yourselves. Do what it says. Anyone who listens to the word but does not do what it says is like someone who looks at his face in a mirror and, after looking at himself, goes away and immediately forgets what he looks like. But whoever looks intently into the perfect law that gives freedom, and continues in it—not forgetting what they have heard, but doing it—they will be blessed in what they do.”
Counselor: “Again, our primary goal is to please Christ, but to answer your question, pleasing Christ by practicing His word, the right way, IS curative, especially in regard to the lack of peace you have in your life right now. Regarding peace that comes from right praying, right thinking, and right doing, I have given you homework on Philippians four. Your appointment is for this time next week. Don’t come unless your homework is done.”
Me: “So, do you think I’m saved?”
Counselor: “Well, your profession is sound, and salvation is by faith alone, but if your for real, you will do what God wants you to do.”
I might add that the real counselor would have been quick to qualify his statement with the following: “Our doing — God’s power.” In fact, though I look back at how difficult it was to persevere through that trial, I recognize the fact that even though it took much effort on my part, I couldn’t have persevered without God’s help, empowerment, illumination, and granting of willpower. But it is also very important to remember that He has promised to supply these three in the midst of trials. Notwithstanding, it will still take everything we have in us to persevere; this is how we experience trials, and really, it’s how we should experience our walk with God as well, loving God with “all of our heart, soul, and mind.” If we will do this, God will gladly supply all the will that we need accordingly. The apostle Paul said to never grow weary in well-doing. The Hebrew writer said to lift up the limbs that are sagging because of exhaustion. Do that, because God will supply, as a manner of speaking, the second wind.
First, the Scriptures are clear; we are called on to exert much of our own effort in the sanctification process, and it is our own effort. If it wasn’t, we wouldn’t be the ones with the sagging limbs and weariness (Heb 12:12). We are strengthened by grace as we obey and “make every effort to add to [our] your faith” (2Pet 1:5). Without our effort, we will be “ineffective” and “unproductive” in the knowledge of our Lord Jesus Christ (2Pet 1:8). And unless we “make every effort,” we will lack assurance as fruits are not prevalent in our lives; because obviously, we aren’t making an effort to do so.
Secondly, it is impossible to obey God, or do God’s will wrongfully “in our own efforts,” Why? Because the Holy Spirit works through God’s word, and according to truth (John 17:17). As my counselor aptly noted, the real problem is attempting to do God’s will the wrong way, or no way (spiritual laziness), NOT correct practice thereof. The fear that believers can be like unbelievers by correctly obeying God’s word “in there own efforts” is untrue because unbelievers cannot have a proper understanding of God’s word,and the proper practice thereof, in the first place. The whole notion is patently absurd.
The Scriptures do more than tell us how to be saved. They also tell us how to make disciples, “teaching them to observe all that I have commanded.” To say that the Scriptures are solely for the purpose of showing Christians how to be more deeply justified / saved every day is an antinomian lie from the pit of hell. And frankly, I don’t care who propagates the lie, or how well they dress, or how many degrees they have after their name; their counsel is instructing Christians to build their houses upon sand, and not rock. We don’t tell those who “dig deep” (Lk 6:48) to worry about working “by their own efforts,” Their own efforts are certainly involved. Anyone who even makes such a statement from the pulpit is antinomian because the very statement, “obeying God in our own efforts,” begs the next question: how would we know? And….(see all of the aforementioned mess you get into to, like practical dichotomies, etc.).
My former counselor had it right, the power (or at least the blessings [Js 1:25]) is in the doing, and specifically, right doing; but far be it from me to mention his name here, it would ruin his career and he might have to go work at a car wash, or worse yet, an Arminian seminary. The bunch he works with right now would be aghast that he would say such a thing to a counselee, and often malign others publicly for the same offense. However, maybe he’s safe; he could have “repented.” He may now be doing his part in showing hurting people “more Jesus,” or “more gospel,” or how to find what Jesus did in the text, rather than anything Jesus might tell us to do.
If that’s true, let’s close with another counseling scenario:
My former counselor: “So, what have you learned?
Counselee: “I have to do it by doing it through God. But that seems like I’m doing it by making God do it. But I guess not, because I have to do that by not doing it, but by letting God do it. This is hard because I keep trying to do that in my own strength. I have to work harder at that. I mean, not work, but let God work, that’s what I have to work at. I mean…does that sound right?
paul
The Problem With a Narrow Approach to Sanctification
The following quote concerns John Piper’s Christian Hedonism which is the articulation of how gospel sanctification is experienced. But, the same concerns expressed by Dr. Masters below can also be applied to gospel sanctification as a whole. Gospel sanctification applies, and confines sanctification to the same elements of justification which are much fewer; namely, by faith alone.
“But Dr Piper’s formula for its use undoubtedly alters the understanding of sanctification long held by believers in the Reformation tradition, because it elevates one Christian duty above all others.
Delighting in God, we repeat, is made the organising principle for every other spiritual experience and duty. It becomes the key formula for all spiritual vigour and development. Every other Christian duty is thought to depend on how well we obey this central duty of delighting in the Lord. The entire Christian life is simplified to rest upon a single quest, which is bound to distort one’s perception of the Christian life and how it must be lived.
Whatever the strengths of Dr Piper’s ministry, and there are many, his attempt to oversimplify biblical sanctification is doomed to failure because the biblical method for sanctification and spiritual advance consists of a number of strands or pathways of action, and all must receive individual attention. As soon as you substitute a single ‘big idea’ or organising principle, and bundle all the strands into one, you alter God’s design and method. Vital aspects of Truth and conduct will go by the board to receive little or no attention.”
~ Dr. Peter Masters
Paul's Passing Thoughts 
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