John Calvin Heresy 101: Sabbath Salvation
Originally published December 9, 2013
I often hear complaints that Reformed theology is too complicated, and therefore difficult to judge according to its truthfulness. “So, everything seems ok at the Calvinist church I attend, and they talk about the Bible.” Well, this isn’t difficult to understand: Calvin believed you keep yourself saved by living your Christian life according to the Old Testament Sabbath. In what way? Answer: by not doing any works. The Christian life must be lived out as the Sabbath Day, and in the same way that working on the Sabbath was a capital offense in the Old Testament, working in the Christian life will bring spiritual death:
Ezekiel is still more full, but the sum of what he says amounts to this: that the Sabbath is a sign by which Israel might know God is their sanctifier. If our sanctification consists in the mortification of our own will, the analogy between the external sign and the thing signified is most appropriate. We must rest entirely, in order that God may work in us; we must resign our own will, yield up our heart, and abandon all the lusts of the flesh. In short, we must desist from all the acts of our mind, that God working in us, we may rest in him, as the Apostle also teaches (Heb. 3:13; 4:3, 9). [The Calvin Institutes 2.8.29]
And how long, and to what degree should we live out the Sabbath?
Should any expect some secret meaning in the number seven, this being in Scripture the number for perfection, it may have been selected, not without cause, to denote perpetuity. In accordance with this, Moses concludes his description of the succession of day and night on the same day on which he relates that the Lord rested from his works. Another probable reason for the number may be, that the Lord intended that the Sabbath never should be completed before the arrival of the last day. We here begin our blessed rest in him, and daily make new progress in it; but because we must still wage an incessant warfare with the flesh, it should not be consummated until the fulfillment of the prophecy of Isaiah: “From one new moon to another, and from one Sabbath to another, shall all flesh come to worship before me, saith the Lord,” (Isaiah 66:23); in other words, when God shall be “all in all,” (1Cor. 15:28). It may seem, therefore, that the seventh day the Lord delineated to his people the future perfection of his sabbath on the last day, that by continual meditation on the sabbath, they might throughout their whole lives aspire to this perfection. [The Calvin Institutes 2.8.30]
In other words, we “aspire” to perfection (when we are ultimately perfected at the resurrection) “by continual meditation on the sabbath.” When I was sharing these Calvin nuggets with my wife Susan, she asked, “How do you not work in the Christian life?” My answer: “By meditating on your own sin and God’s grace and holiness, and thereby allowing God to work through you.” Her next question: “But how do you know when it is God’s work or your work?” My answer: “Everything that you do that is a good work is done by God and only EXPERIENCED by you. All sin is your doing, and is an aid to understanding how sinful you are. All the good works experienced by you are imputed or manifested by God. And, Christians are not to live by faith alone, or in other words, live by the Sabbath for the sake of the manifestations. That would be doing something other than living by faith alone”:
He, however, who has emptied himself (cf. Phil. 2:7) through suffering no longer does works but knows that God works and does all things in him. For this reason, whether God does works or not, it is all the same to him. He neither boasts if he does good works, nor is he disturbed if God does not do good works through him. He knows that it is sufficient if he suffers and is brought low by the cross in order to be annihilated all the more…He is not righteous who does much, but he who, without work, believes much in Christ. [Martin Luther: The Heidelberg Disputation ; thesis 24,25]
Christians, according to the Reformers, are completely unable to do any good work pleasing to God:
We must strongly insist on these two things: that no believer ever performed one work which, if tested by the strict judgment of God, could escape condemnation; and, moreover, that were this granted to be possible (though it is not), yet the act being vitiated and polluted by the sins of which it is certain that the author of it is guilty, it is deprived of its merit. [The Calvin Institutes 3.14.11]
So what’s the point? What’s the payoff? Answer: JOY! The more we live by faith alone (Sabbath rest) in the Christian life by focusing on our sin and God’s Holiness, the more we experience the joy of our original salvation. Said Luther:
Now you ask: What then shall we do? Shall we go our way with indifference because we can do nothing but sin? I would reply: By no means. But, having heard this, fall down and pray for grace and place your hope in Christ in whom is our salvation, life, and resurrection. For this reason we are so instructed-for this reason the law makes us aware of sin so that, having recognized our sin, we may seek and receive grace. Thus God »gives grace to the humble« (1 Pet. 5:5), and »whoever humbles himself will be exalted« (Matt. 23:12). The law humbles, grace exalts. The law effects fear and wrath, grace effects hope and mercy. Through the law comes knowledge of sin (Rom. 3:20), through knowledge of sin, however, comes humility, and through humility grace is acquired… Nor does speaking in this manner give cause for despair, but for arousing the desire to humble oneself and seek the grace of Christ.
This is clear from what has been said, for, according to the gospel, the kingdom of heaven is given to children and the humble (Mark 10:14,16), and Christ loves them. They cannot be humble who do not recognize that they are damnable whose sin smells to high heaven. Sin is recognized only through the law. It is apparent that not despair, but rather hope, is preached when we are told that we are sinners. Such preaching concerning sin is a preparation for grace, or it is rather the recognition of sin and faith in such preaching. Yearning for grace wells up when recognition of sin has arisen. A sick person seeks the physician when he recognizes the seriousness of his illness. Therefore one does not give cause for despair or death by telling a sick person about the danger of his illness, but, in effect, one urges him to seek a medical cure. To say that we are nothing and constantly sin when we do the best we can does not mean that we cause people to despair (unless we are fools); rather, we make them concerned about the grace of our Lord Jesus Christ. [Heidelberg Disputation: thesis 16, 17]
So, the Christian life is a cycle of seeking mercy by using the Bible (the law) to reveal our wretchedness which results in being “exalted.” It is a perpetual cycle of humbling ourselves resulting in grace (exaltation). Seek mercy—get grace—seek mercy—get grace—seek mercy—get grace. The Reformers called this “mortification and vivification.” This occurs in the Sabbath rest:
Spiritual rest is the mortification of the flesh; so that the sons of God should no longer live to themselves, or indulge their own inclination. So far as the Sabbath was a figure of this rest, I say, it was but for a season; but insomuch as it was commanded to men from the beginning that they might employ themselves in the worship of God, it is right that it should continue to the end of the world. [The Complete Commentaries on the First Book of Moses Called Genesis: Jean Calvin; translated by John King, 1844-1856. Genesis 2:1-15, section 3.]
According to the Reformers, this perpetual cycle of seeking mercy and receiving the joy of grace is in fact their definition of the new birth, and this experience is a congruent deeper and deeper realization of our sinfulness coupled with more and more consistent joy. It is a perpetual reliving of our baptism and the joy thereof (Michael Horton: The Christian Faith; mortification and vivification, pp. 661-663 [Calvin Inst. 3.3.2-9], 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, The Heidelberg Disputation These 24, The Complete Biblical Commentary Collection of John Calvin 1844-1856: Commentaries on the Catholic Epistles, Translated by John Owen | 1Peter 4:1-5, section 2). John Piper added some contemporary philosophical pizazz to this doctrine with his Christian Hedonism doctrine. So, the pay-off is easy believism with the JOY bonus. However, many Calvinists contend that it is really the hard and narrow way because the essence of all sin is: to avoid repentance whether unregenerate or Christian. It is the hard way of Dr. Larry Crabb’s “inside look.” It is “peeling off the layers of sin ” prescribed by CJ Mahaney. Nevertheless, the affront to the Bible command to not rejoice in evil cannot be missed here (1Cor 13:6). Also, we must not miss the point that this is a prescription for keeping ourselves saved by living in the Reformed Sabbath:
And this emptying out of self must proceed so far that the Sabbath is violated even by good works, so long as we regard them as our own; for rightly does Augustine remark in the last chapter of the 22nd book, De Civitate Dei, ‘For even our good works themselves, since they are understood to be rather His than ours, are thus imputed to us for the attaining of that Sabbath, when we are still and see that He is God; for, if we attribute them to ourselves, they will be servile, whereas we are told as to the Sabbath, “Thou shalt not do any servile work in it.” [The Complete Commentaries on the First Book of Moses Called Genesis: Jean Calvin; translated by Charles William Bingham ,1844-1856. The Harmony of the Law: Commentaries on the Four Last Books of Moses | Its Repetition—Deuteronomy 5:12-15. ¶2]
In essence, this is salvation by Christ + the Reformed Sabbath Rest. It is living in a cycle of seeking knowledge of our sin in order to better appreciate the cross. Our salvation is not finished, we must “keep ourselves in the love of Christ” (CJ Mahaney). We must keep ourselves in the Reformed Sabbath for the “attaining of that Sabbath.”
paul
What is an Emergent Calvinist?
Paul,
How do you respond to someone who says they are a liberal Christian?
“It’s hard because they have no clue what they are talking about. Did they use the above placard to clarify?”
Yes, they are using that as a definition (click on to enlarge, then back-arrow to return):
“Then they are an Emergent Calvinist.”
What’s that?
Answer: read or download free pdf ebook here.
The Calvinist Grand Quandary
“At any rate, the very attempt by Calvinists to evangelize places them in a twofold grand quandary that requires the abandonment of rudimentary logic.”
“But in contrast, if God’s choice over our choice is the crux of the gospel, that crux must be explained in order for the presentation itself to be a true gospel.”
At the 2008 T4G conference, John MacArthur Jr. officially came out of the closet as a bonafide New Calvinist. He did this because he was convinced by John Piper and others that New Calvinism is Old Calvinism. MacArthur signed up because it’s true, and he was unwilling to reject Reformation tradition. Apparently, only other-than Anglo Saxon can be deceived en masse.
MacArthur’s keynote address was titled, The Sinner Neither Able Nor Willing: The Doctrine of Absolute Inability. MacArthur was converted from his Lordship Salvation escapades of the late 80’s by the New Calvinist camp. According to a pastor I knew at the time, Michael Horton and others challenged MacArthur to rethink the controversy he had started. The result is MacArthur still affirming Lordship, but as a manifestation rather than actions of new creaturehood. I recently completed a series explaining all of the confused controversy in regard to the Lordship Salvation issue.
At any rate, the very attempt by Calvinists to evangelize places them in a twofold grand quandary that requires the abandonment of rudimentary logic.
I have written before about the Gospel of Sovereignty. Any ability at all on the part of mankind is a slight against God’s sovereignty. This is the hypothesis of MacArthur’s aforementioned messages. Hence, the “good news” is man’s “absolute” inability and God’s sovereignty. MacArthur’s primary text was John 3:1-8…
Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews. 2 This man came to Jesus by night and said to him, “Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do unless God is with him.” 3 Jesus answered him, “Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.” 4 Nicodemus said to him, “How can a man be born when he is old? Can he enter a second time into his mother’s womb and be born?” 5 Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. 6 That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. 7 Do not marvel that I said to you, ‘You must be born again.’ 8 The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.”
MacArthur stated during his messages that when the gospel is presented we must make it clear that people can only do one thing in response to the gospel: ask for salvation, and then wait to see if the wind blows or not. So, it is not a decision, often maligned in Reformed circles as “decisionism,” or a choice. Either suggests ability on the part of the individual to make a decision for God or to choose God; ability and God’s sovereignty are mutually exclusive. If man can choose, or make a decision, God ceases to be God.
This qualifies a fair challenge to all Calvinists: “Do you make it absolutely clear in your gospel presentation that people have no ability to choose God?” If they do not do this, if this is not qualified, they are presenting a false gospel by their own definition. Why? The truthfulness of their gospel must be verified by the certainty that the individual does not assume they have a choice or can make a decision.
Most Calvinists get around this by replying that people are being called on to believe only, not make a decision or a choice. However, it also stands to reason that belief itself is a choice. When we are presented with a proposition, we DECIDE to believe it or not believe it. In all fairness, according to their own definitions, Calvinists must make this distinction clear in their gospel presentation. Let’s face it; few do if they evangelize at all. In fact, when Calvinists are cornered with this question, they immediately start acting like a toddler who needs to use the bathroom. Basically, they know that the lack of this distinction in their actual gospel presentation is telling. Their presentation is supposedly purified by the absence of information.
On another wise, Calvinists are also admitting that they are asking for a mere mental assent to acknowledging that God saves people. The Bible states that part and parcel with belief is the acceptance that God exists and is a rewarder of those who seek Him. Obviously, among the unbelieving, there are those who reject the existence of God altogether, and those who believe in His existence, but don’t want anything to do with Him. Is the wind only blowing halfway in those cases? Are there three different wind advisories? None, moderate, and gale force? Furthermore, if people have no ability to choose, is a decision to choose Buddha over Allah made for them? The logic seems to be that man can indeed choose, but will only choose other gods unless God intervenes—if they understand that they have no ability to choose.
If we give this whole construct merit to this point, we further find that the definition of faith must be a mere mental accent to the facts of the gospel with an intentional non-response; any response must be from the blowing wind. MacArthur stated in the same messages that we know Nicodemus was saved because “the wind blew” referring to his righteous actions.
Hence, if the Calvinist gospel is not false by their own definition, it must be presented as follows:
“God saves people, and you may be one of them and you may not be one of them, but if you are able to choose, God is not sovereign, and you are trusting in your own ability to choose.”
Unwittingly, some Calvinists say it is alright if people initially think they are able to choose, but later understand that it wasn’t their choice. So, it is alright if they initially trust in their decision in order to receive the gift of salvation from God, but later realize this was not the case at all. So at what point were they really saved? And would not sooner be better than later? Why not tell them from the get-go? This implies a cult-like procedure that misrepresents the truth, and then slowly indoctrinates the individual to a just standing. Others suggest that the evangelist should never state that it is their decision, but rather cite Scriptures that imply such—that way, apparently, it is the Holy Spirit lying instead of you. But nevertheless, what the individual believes about choice is uncertain unless clarified.
In the final analysis, everyone but the recipient of the gospel knows they have no real choice, but thinking they have a choice might be necessary to get them into the kingdom. But in contrast, if God’s choice over our choice is the crux of the gospel, that crux must be explained in order for the presentation itself to be a true gospel.
Add to this the definition of “believe” in the Bible. In the Bible, “believe” is never defined as a mere mental assent to the facts of the gospel; it also involves a commitment to kingdom living. More than not, it was the “gospel of the kingdom” that was preached by Christ and the apostles. As I explained in the Lordship series, it is impossible for the execution of the commitment to save you because justification and sanctification are completely separate. But clearly, a response to the gospel must include a decision to leave life A for life B. The follow-through doesn’t save you, the decision saves you. Because of the weakness of the flesh, love for God’s ways will vary in application, but you are not only choosing a savior; He is also Lord.
Consequently, Calvinists insist that repentance be left out of the gospel presentation for this reason—it calls on the individual to choose a different way. In the book of Acts, Christianity is referred to as “The Way” in several places. This is more information that must be excluded from the Calvinist gospel in order to make it true by their own definition. Therefore, in order for their gospel to be truthfully presented by their own definition…
“God saves people. If He saved you, you will live differently. The wind will blow, but it’s not your choice, do you believe this? And by the way, don’t change your life to prove to yourself God saved you, that’s fruit stapling. If you believe, that’s great, but now you must wait to see if the wind blows. The Christian life is a Sabbath rest.”
Anything less than this in a Calvinist gospel presentation is a false gospel by their own definition.
And let us not forget, in Calvinist post salvation status, the wind keeps on blowing, or not. It is undeniable that Calvin himself believed in three classes of people: the non-elect, the called, and those who persevere. Said another way: no wind at all, those who are temporarily enlightened (the wind stops), and the ones who get a steady wind to the end.
There is only one way Calvinism can be feasible; logic must be completely divorced from the Bible.
paul
Horton’s Systematic Theology Adds To The Sonship/Gospel Sanctification Massive Subculture: Revised
[NOTE: This was written before I discovered that New Calvinism is in fact the same gospel that the Reformers taught. The resurgence movement began as COG in 1970, became Sonship circa 1986, Gospel Transformation in 2000, dubbed Gospel Sanctification by detractors in 2007, and finally New Calvinism in 2008. This was also written before I understood that orthodoxy is a part of spiritual caste in general].
“Gospel Sanctification, as Sonship is now called, will begin to totally rewrite orthodox Christianity” [Note also that I no longer equate “orthodoxy ” with truth per se].
[Further revision: much has been learned since this post, but the general idea is very accurate: the Neo-Calvinist movement is seeking to develop a subculture within American culture that will eventually, if all goes as planned, devour American culture as we know it. This is part and parcel with Calvinism’s dominion theology. This post submits a sketchy framework of useful categories under the general idea. For instance, one college that focuses strictly on the Neo-Calvinist vision is a far cry from the fact that this movement owns (in an intellectual capacity) most of the seminaries in America. Other categories could be added as well, e.g., Christian publishing ].
The Fix is now in. The false doctrine of the centrality of the objective gospel (COG) which found new life in Sonship Theology about thirty years ago—now has its own theology, hermeneutic, practical application, defined experience, ecumenical (inclusiveness) movement, history, college, counseling organization, missionary organization, Bible—and now, its own systematic theology. Gospel Sanctification (GS), as Sonship is now called, will begin to totally rewrite orthodox Christianity. It won’t be long; those who we minister to will have to be deprogrammed before we can help them, starting with convincing them that the Bible is to be taken as literal instruction from God as our authority for ministry and life. Not understanding GS beforehand will make any attempt to help people with the word of God—dead on arrival.
GS Theology
The movement started with a very powerful concept in the minds of its perpetrators. Supposedly, we grow spiritually by revisiting the gospel that saved us every day. Proponents were convinced (and still are) that this thesis stands alone as truth; therefore, all other propositions must bow to it.
The GS Hermeneutic
A literal interpretation of Scripture will continually contradict GS. So, the proponents have changed how we read/ interpret the Bible accordingly. The GS hermeneutic is an interpretive prism that will always yield results that make GS plausible. Unlike the rest of the elements (which are very contemporary), the hermeneutic (known as Biblical Theology or Redemptive-Historical hermeneutics) was borrowed from times past. It originated in Germany under the liberal teaching and writings of Johann Philipp Gabler (1753-1826), who emphasized the historical nature of the Bible over against a “dogmatic” interpretation thereof. Nearly a century later, Geerhardus Vos (1862-1949) was instrumental in taking the discipline of biblical theology in a, supposedly, more conservative direction. Graeme Goldsworthy tweaked the doctrine to facilitate COG, and today, Goldsworthy’s “Trilogy” is the pillar of interpretation within the movement.
Practical Application
The GS narrow approach to sanctification must be embellished and applicable to life in some way in order to be sold. This is Heart Theology, and was developed through David Powlison’s Dynamics of Biblical Change at Westminster Seminary. In 1996, two former students of Powlison articulated Heart Theology in a book entitled, “How People Change.”
Defined Experience
John Piper seeks to articulate how Sonship is experienced via Christian Hedonism. Because GS makes our works and the work of the Spirit an either/or issue, someone needed to develop a thesis that explained how the difference can be ascertained. John Piper answered the call with the development of Christian Hedonism.
Ecumenical Bent
GS now encompasses any group that agrees with its primary view of plenary monergism and the synthesis of justification and sanctification. All other disciplines are seen as secondary and irrelevant to fellowship and joint ventures. The Gospel Coalition (holding national conferences on odd years, 2011, etc.), and T4G (Together For The Gospel, holding national conferences on even years) work together to promote GS/S while promoting inclusiveness among denominations and religions.
History
GS proponents claim a historical precedent dating back to Creation, and also claim to be the second part of the first Reformation. Of course, this is laughable. Sonship, the Antioch school, TGC, T4G, NCT, CH, and HT have no historical precedent prior to 1970. Many of the notable proponents of GS are associated in some way with the father of Sonship Theology, Dr. John “Jack” Miller. Tim Keller and David Powlison were followers of Miller. Paul Tripp and Timothy Lane are followers of David Powlison. Jerry Bridges attributes his view of the gospel to Miller as well.
College
The Antioch School of leadership training has GS as its foundation and basis for training. It is located in Ames, Iowa.
Counseling Organization
The upstart Biblical Counseling Coalition, which seeks to network other counseling organizations as well, is intimately associated with T4G and The Gospel Coalition. The who’s who of Gospel Sanctification sit on its governing board including David Powlison and Paul David Tripp.
Missionary Organization
It’s primary missionary organization was founded by the father of Gospel Sanctification / Sonship—Dr. John “Jack” Miller. Banner of Truth states the following in The Movement Called Sonship: “Miller encouraged New Life Presbyterian Church into originating the ‘World Harvest Mission’, a non-denominational missionary organization. Sonship became its main teaching vehicle.”
Bible
The English Standard Version (ESV) was first published by Crossway in 2001. Its vice president of editorial is Justin Taylor who also authors The Gospel Coalition Blog, the multimedia propaganda machine for GS doctrine. One of the translators was Wayne Grudem, also well known as a major proponent of GS doctrine. The ESV’s GS connection has made it the most purchased English Bible in the past ten years. The latest promotion of the ESV by Crossway, “Trusted: Trusted Legacy [a whopping ten years]; trusted By Leaders; Trusted For Life,” features an endorsement by the who’s who of GS doctrine.
The Complete Fix
With Michael Horton’s recent publication of “The Christian Faith: A Systematic Theology for Pilgrims On the Way” (2011), the total fix is in place. The GS machine will now begin to move forward—rewriting and re-forming orthodox Christianity. I confidently predict that Horton’s book will be widely used in seminaries nationwide. Seminary students will be pumped into the local churches with a skewered view of truth—but using all of the same terminology that was formally orthodox.
What Can Be Done?
This doctrine thrives on the fact that Christians are theologically dumbed-down. If most Christians do not know the difference between justification and sanctification (and they don’t), they are helpless against this false doctrine. If most Christians don’t realize the importance of understanding hermeneutics (and they don’t), they are even more helpless. Local churches need to start in-doctrine–ating their people.
paul
Paul's Passing Thoughts 
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