Paul's Passing Thoughts

The Dirty Dozen: 12 Things that the Lying Calvinists Want You to Assume

Posted in Uncategorized by pptmoderator on September 29, 2015

Originally published June 16, 2013

1. Total Depravity pertains to the unregenerate only. No, they mean the saints also.

2. Sola Fide (faith alone) only pertains to Justification. No, it pertains to sanctification also.

3. Sola Scriptura (Scripture alone) means “alone” and not other “subordinate” truth that also has authority though “subordinate.” No, creeds and confessions also have authority; it is not Scripture “alone.” What does “alone” mean?

4. Solus Christus (Christ alone) only regards the way to the Father. Not so, Christ is the only way to understanding all of reality. This was the crux of Luther’s Theology of the Cross.

5. Progressive sanctification sanctifies us and is separate from justification. No, they say, “never separate” but “distinct.” Then why not call it “progressive justification”? Why not clearly say that we are sanctified by justification?

6. Election predetermines our eternity. No, the elect have to persevere. The perseverance of the saints is not a characteristic of the saved, it is something that the saints have to add to their faith to complete their justification. They call this “already-but not yet.” The promises of God are “conditional.”

7. Proponents of synergistic sanctification are mistaken. No, Calvinists think they are lost and promote a false gospel.

8. Spiritual growth is about change. Absolutely not. Calvinists believe we experience manifestations of Christ as we live by faith alone.

9. The imputation of Christ’s righteousness is only imputed for our justification. No, they believe it is imputed to our sanctification as well.

10. We should learn what the Bible teaches and apply it to our lives. No, they believe we should look for the cross in every verse which results in Christ manifestations in the Spirit realm. They call this “the imperative command is grounded in the indicative event.”

11. Calvinists don’t believe in absolution. Not so. Calvin believed Christians need a perpetual forgiveness of sins that can only be found in the church. Augustine and Luther propagated this as well.

12. Christ works within us. Only BY faith, and faith only exists in the object that it is placed in. Calvinists believe that when the work of Christ moves from outside of us to inside of us that it makes “sanctification the ground of our justification.” The contemporary doctrinal term for Calvinism is “the centrality of the objective gospel outside of us.”

If Calvinists want to deny this, have them explain to you what all of the aforementioned para-biblical expressions mean. If they don’t mean what is stated above, what do they mean? Perhaps there is a perfectly logical explanation for all 12.

paul

The Magnum Opus of the Reformation: Martin Luther’s Heidelberg Disputation; Part 5

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

Connecting the Dots: Tullian Tchividjian and Luther’s Theologian of the Cross 

Listen to audio or download audio file. 

That’s pastor Tullian Tchividjian…

…welcome truth lovers to Blog Talk radio .com/False Reformation, this is your host Paul M. Dohse Sr. Tonight, part 5 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.

At the beginning of tonight’s program, you heard an excerpt from a sermon via pastor Tullian. It is an example of what drives other Reformed leaders nuts, but they can complain all they want to, pastor Tullian is a Luther purest. His resignation last week from Coral Ridge Presbyterian Church brought me to remembrance in regard to what an excellent example he is of Martin Luther’s application of the Heidelberg Disputation in our day. So, tonight, this is an interlude of sorts that we are going to use to solidify what we have learned to this point.

Tullian lends credence to two accusations that the Reformed fear most: the charge of progressive justification, and antinomianism. I don’t know exactly why, but these are the two accusations that set a fire under their rumps, and along with it, a flood of cognitive dissonance. Yes, we are going to examine the arguments used to refute the charge of antinomianism and progressive justification, and as we will see, the arguments are so pitiful they would be deemed ridiculous by an adolescent which should be telling.

But first, I want to unpack the opening excerpt as a segue into the program tonight. Short excerpt, but packed with Luther’s foundational theology. In that short statement, we see the Reformed doctrines of mortification and vivification, Luther’s Theology of the Cross, deep repentance, double imputation, and total depravity.

Tullian stated first that we, as Christians, don’t merely need help with our walk, but we need to be raised from the dead. Let me pause here for a moment. What we are about to discuss are facts about the Reformation and Protestant soteriology in general that Protestants don’t understand. Fact: 98% of professing Calvinists really have no idea what Calvin believed, taught, and propagated. This is why the New Calvinism movement creates so much division between so-called Old Calvinists and New Calvinists; when the original article was rediscovered, by a Seventh-Day Adventist by the way, present-day Calvinists believed it was a false gospel. I was one of them. I set out to expose the New Calvinists and discovered they are the real Calvinists. I also discovered the fact that the Reformation is the biggest hoax ever perpetrated on mankind. The facts are irrefutable. So, is there hope? Of course there is; stop listening to men, turn on the light switch of the brain God gave you for a purpose, and read the gospels, the book of Acts, and Romans for yourself. Read those books, think for yourself, and just let the words say what they say. When the meaning isn’t apparent, don’t immediately run to a book full of someone else’s thoughts, what we call a “Commentary,” do your own independent research.

Why would Tullian say that Christians continue to be raised from the dead? That’s right out of theses 16-18 of the Heidelberg Disputation (HD). As I have stated before, the HD which came about 6 months after the 95 Theses is the foundational document of the Reformation, and then Calvin articulated and expanded Luther’s foundation in the Calvin Institutes. This progressive justification component of dying and rebirthing ourselves into heaven came to be known as mortification and vivification in the Calvin institutes. This brings us to Tullian’s mention of “Christians” being confessors, or the doctrine of deep repentance; that is the mortification component of mortification and vivification. By continually seeing our sinfulness in a deeper and deeper way, and being brought to the point of despair, or what Luther called “death at hand,” we then experience resurrection, or a revisitation of the joy of our salvation. Reformed scholars such as Michael Horton call this, “reliving our original baptism.” Listen, New Calvinist mantras like “We must preach the gospel to ourselves every day” do not come from nowhere. This is the source. We get to heaven by perpetually revisiting the same gospel that saved us. Those of you familiar with this ministry are worn out from me citing Michael Horton and Paul Washer on this, so let me change things up a little by quoting a guy that commented on a Tullian article posted on Justin Taylor’s blog over at TGC (The Gospel Coalition).

It’s not that complicated: the ground of all Christian obedience is the faithfulness of Jesus Christ. Justification occurs EACH time a believer confesses and receives forgiveness for his sins. The pattern of justification is illustrated by Paul in Romans 4. Abraham believes in the God who justifies the ungodly (in this case gentile Abraham), David is forgiven for his adultery and murder. God’s condemnation for sin has reached into history at the cross, glorification has reached into history at conversion where believers experience a foretaste of glory. Neither Old or New Covenant obedience require moral perfection, they both require obedience of faith….so, having been justified from faithfulness we have peace with God!

Indeed it is not complicated. “Faithfulness” to “confession” continually re-justifies us. And, as a result, we experience resurrection/joy/vivification. The confession is mortification/deep repentance/death at hand, the rising from the dead that Tullian is talking about is vivification and re-justification. Tullian’s emphasis on us being no different from unbelievers is based on the following idea: the ONLY difference between the saved and unsaved is the saved start getting saved by confessional faith alone resulting in perpetual re-salvation. Then, at the final judgement, we find out who lived by faith alone well enough to be saved and who didn’t. That’s authentic Protestantism in a nutshell, and the facts supporting this reality are irrefutable. And of course, it’s an in-your-face denial of the new birth as defined biblically in 1John 3 and many other places.

This also speaks to total depravity. Throughout the short excerpt Tullian pounds home the fact of moral equivalency, or the idea that one sinner is not any worse than any other. This comes from justification being defined and based on the law. This is major in the HD, but Calvin articulates this Reformation tenet in 3.14.9,10 of the Calvin Institutes. If you break the law on one point, you are guilty of breaking all of the law. “But Paul, isn’t that what James said in James 2:10?” No, that’s not what James was talking about. James wasn’t proffering a justification based on law as its standard. That concept is really the Achilles’ heel of Reformation soteriology. James was pushing back against the idea that some tradition of some sort replaces the law of love. Only love can fulfill the law. James was pushing back against the idea that justification’s standard is the law. No, there is NO law in justification; law and justification are mutually exclusive. In essence, what James was stating follows:

You can’t live by some orthodoxy devised by men and then live anyway you want to. Whatever your tradition is, it doesn’t fulfill the law. If your justification is based on the law, you break all of the law when you break it at any given point. Only love according to the law fulfills the law. The apostle Paul called this “faith working through love” in his letter to the Galatians. The standard for justification is what? Right, the new birth, NOT law! What is the official Reformed position on justification’s standard? Right, the law. This idea is what Paul spent his whole ministry refuting—this very idea that turns the gospel completely upside down! Clearly, the Reformers redefined justification by replacing its new birth premise with the law. Again, this concept of law/gospel was Paul’s number one nemesis.

This leads us to the question of how we are justified when we are supposedly justified anew. Tullian speaks of this in the excerpt when he alludes to what Jesus has done for us, not anything we do. In the excerpt, he thanks God that the gospel is not about anything we do, but rather only what Jesus has done for us. This is the Reformed doctrine of Christ for us, or, Christ 100% for us, or…double imputation. This is a huge Reformed mainstay.

What is it? This is the idea that Christ not only came to die for our sins once and for all on the cross, but that He  also came to live a perfect life for the fulfilling of the law so that His obedience/righteousness can be imputed to us in vivification. Every time we confess, or according to Luther, “accuse ourselves,” or “visit the gospel afresh” (Michael Horton), the righteousness of Christ obtained by His perfect obedience to the law is imputed to us. Hence, every time we “visit the gospel afresh,” His propitiation and righteousness are both reapplied. This is the exact problem Paul addressed at Galatia. He argued that if the law was the standard for justification, that life is not given by the promise, but by law. He also argued that if law justifies us—there is a law that can give life while only God can give life. Making law the standard for justification is making the law a fourth member of the Trinity. That’s pretty much Paul’s argument.

In contrast, we are forgiven because the old us is dead, and no longer under the law. Look at Romans 7; one who has died is NOT under the law or its jurisdiction. This is why Christ died once: to end the law via us following Him in death. The new us is resurrected with Christ by the Spirit and able to fulfill the law through loving God and others. If perfect law-keeping, even by Christ, is the standard for justification rather than our death and resurrection through the new birth, it is impossible for us to love God and others—Christ must love for us; our love must be substituted by Christ’s love. And that in fact is the meaning of “Christ 100% for us.” Yes, Christ loves for us along with anything else that would be meritorious before God and the “righteous demands of the law.” Consequently, you often see these Reformed written motifs about sinners coming to the law with nothing in their hands but the obedience of Christ. That puts the law on a throne sitting beside the Father and the Son as a co-life-giver. That’s heresy in the extreme and a blatant denial of the new birth.

In concluding on this point, we now come Tullian’s mentioned disdain for “theologians of glory.” What’s that? That’s right out of the HD. It’s the counterpart, or one piece of the two-fold metaphysical theme of the document. The more I learn about this stuff, the more I am annoyed by Protestants who think they know what they are talking about, and we will soon be discussing one of them.

Luther divided the interpretation of all reality into two categories: the cross story and the glory story. Luther saw all of reality as a metaphysical narrative written by God with the cross being the primary epistemology; not only the cross, but the suffering of the cross in particular. Luther believed all wisdom is hidden in suffering. Luther, in keeping with Augustine’s Neo-Platonist worldview, demanded that all invisible things be interpreted through the suffering of the cross. Said Luther in theses 19:

That person does not deserve to be called a theologian who looks upon the »invisible« things of God as though they were clearly »perceptible in those things which have actually happened«

Thesis 20: He deserves to be called a theologian, however, who comprehends the visible and manifest things of God seen through suffering and the cross.

The manifest and visible things of God are placed in opposition to the invisible, namely, his human nature, weakness, foolishness. The Apostle in 1 Cor. 1:25 calls them the weakness and folly of God. Because men misused the knowledge of God through works, God wished again to be recognized in suffering, and to condemn »wisdom concerning invisible things« by means of »wisdom concerning visible things«, so that those who did not honor God as manifested in his works should honor him as he is hidden in his suffering.

Thesis 21: This is clear: He who does not know Christ does not know God hidden in suffering. Therefore he prefers ,works to suffering, glory to the cross, strength to weakness, wisdom to folly, and, in general, good to evil. These are the people whom the apostle calls »enemies of the cross of Christ« (Phil. 3:18), for they hate the cross and suffering and love works and the glory of works. Thus they call the good of the cross evil and the evil of a deed good. God can be found only in suffering and the cross, as has already been said Therefore the friends of the cross say that the cross is good and works are evil, for through the cross works are dethroned and the »old Adam«, who is especially edified by works, is crucified. It is impossible for a person not to be puffed up by his »good works« unless he has first been deflated and destroyed by suffering and evil until he knows that he is worthless and that his works are not his but God’s.

Thesis 22: That wisdom which sees the invisible things of God in works as perceived by man is completely puffed up, blinded, and hardened.

This has already been said. Because men do not know the cross and hate it, they necessarily love the opposite, namely, wisdom, glory, power, and so on. Therefore they become increasingly blinded and hardened by such love, for desire cannot be satisfied by the acquisition of those things which it desires. Just as the love of money grows in proportion to the increase of the money itself, so the dropsy of the soul becomes thirstier the more it drinks, as the poet says: »The more water they drink, the more they thirst for it.« The same thought is expressed in Eccles. 1:8: »The eye is not satisfied with seeing, nor the ear filled with hearing.« This holds true of all desires.

Thesis 24: 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. It is this that Christ says in John 3:7, »You must be born anew.« To be born anew, one must consequently first die and then be raised up with the Son of Man. To die, I say, means to feel death at hand.

Luther’s worldview calls for the condemnation of anything that can be perceived by the five senses, and that would of course include any work by mankind, in exchange for the work of faith that seeks death at hand by self-condemnation and the incessant confession of our own sin. All or any good work performed by us must be disavowed. This is the only work of faith that a Christian is to do; deep repentance that results in vivification. This is Luther’s definition of the new birth. Our only task is deep repentance resulting in only experiencing works that God may, or may not perform according to His own will. It is interesting what I am learning from Susan and her research on Jonathan Edwards. He believed that saving faith is a sixth sense that is able to perceive the works of God. That fits with what we are discussing here. Faith only confesses and then experiences the work of Christ following.

Any notion that man, saved or unsaved, can do anything at all that has merit with God is the glory story propagated by theologians of glory; this is what Tullian was referring to specifically in that sentence, no more—no less.

Before we move on, let me say this: to me, the more I study all of this, the more I am incredulous that congregations are forcing these guys caught with their hands in the cookie jar to resign. Why? It plainly shows the disconnect between the average Protestant’s understanding of their own faith and what their leaders teach. It’s totally inconsistent with the doctrine. “They sinned, well duh, so what?”

However, this is not always the case. Tullian has a close friend, also a pastor, who pretty much was fairly impious in broad daylight and never had to resign. In fact, he was the subject of a whole chapter in a book titled Sin Boldly: A Field Guide for Grace  by Cathleen Falsani. This is where we segue into our second part. As I said, the two accusations that the Reformed camp is sensitive about are progressive justification and antinomianism. And especially in the area of antinomianism, the denial is beyond cognitive dissonance. It’s just borderline childish.

Let’s start by asking where Cathleen Falsani got the title for her book. “Sin Boldly,” do you know where she got that? It’s a quote by Martin Luther. Here is the whole quote from his letter to Philipp Melanchthon:

God does not save those who are only imaginary sinners. Be a sinner, and let your sins be strong (sin boldly), but let your trust in Christ be stronger, and rejoice in Christ who is the victor over sin, death, and the world.

Here, we see plainly that Luther saw salvation as ongoing for condemning sin. God does not save imaginary sinners. What is the tense there? That is answered in the next sentence: “Be a sinner.” So obviously, it’s a present continuous idea; it’s progressive. And if condemning sin is present continuous, obviously salvation must be present continuous as well. You must continually deem yourself a sinner in need of salvation. Be a sinner, or else you are denying that you need salvation.

Nevertheless, the arguments we hear against the idea that Protestantism is progressive justification sound like this from John MacArthur Jr.: “Justification and sanctification cannot be separated, but are distinct.” So, the two are distinct because one is progressive and the other is not, but yet, they are not separate. This is an attempt to answer the accusation that Reformed soteriology fuses justification and sanctification together which would of course be progressive justification. MacArthur attempts to deny that Protestantism fuses the two together by stating that the two are “distinct.” But this is like saying that a cat is never separate from its catness, but distinct from its catness when it progresses by walking. A cat is never separate from its catness, but distinct when it is walking; the argument is ridiculous.

In an article I wrote on PPT titled The Gospel According to John MacArthur’s Reformation Myth, I deconstruct MacArthur’s position on this in agonizing detail. Along Reformed lines, he states that justification is solely a forensic declaration that doesn’t change the individual. He then makes a distinction between Catholicism and Protestantism. The former infuses righteousness into the individual, and according to MacArthur, that is the fusion of justification and sanctification together resulting in progressive justification. In contrast, Protestantism disavows this infusion and replaces it with the imputation of Christ’s righteousness and obedience to the believer for sanctification, or Christian living if you will. So yes, justification and sanctification are not separate, but distinct in the fact that one declares us justified while the other is the manifestation of Christ’s righteousness. They can’t be separate because both are a predication on a single dimension of the law, ie., it’s for condemnation only and can only be fulfilled by Christ in our stead.

I am not going to get into the Protestant misrepresentation of Catholicism, suffice to say for now that it is also progressive justification based on Aristotelian philosophy instead of Platonism, but both are progressive justification. However, we can pause here to define the word “antinomianism” according to the Reformed: it is the absence of law as the standard for justification. In other words, that makes me an antinomian according to them. This is in contrast to the true definition of antinomianism from the Bible: the absence of the law for faith working through love. In other words, the use of the law for love is denied. In addition, the biblical dual perspective on the law is refuted and replaced with a single perspective on the law—condemnation instead of the Spirits twofold use of the law: to convict the world of sin and the judgement to come, and for sanctifying the saints. True antinomianism circumvents the law for sanctification and deprives the saints of their calling to love God and others.

If law is the standard for justification, a perfect keeping of it must be maintained by double imputation which calls on the “believer” to use it for gospel contemplation only rather than using it to love God and others. All obedience points to justification instead of love. This is why Christ said that in the latter days the love of many will wax cold, because of an increase of “anomia” which is “antinomianism” according to the English.

It’s ironic, the Reformed camp recently had a hissy fit over a statement made by Joel Osteen’s wife during one of their services at Lakewood Church—the largest Protestant church in America boasting some 25,000 members. Apparently, she stated that we should not obey God to please God, but should obey God to please ourselves. Pray tell, a single focus on deep repentance to keep ourselves saved through double imputation is better? At least Osteen is propagating a many faceted obedience that might lobe some love at somebody. Moreover, isn’t a single focus on sin for purposes of joyful vivification, in fact, delighting in evil? Sure it is.

As some of you know, I got into a little back and forth on Twitter this week with Janet Mefferd. It started with me pushing back against her assertion in a recent article that Tullian isn’t an antinomian. My contention centered on a tweet by Tullian that read…

tt-tweet1-1

Where does that come from? That comes right out of the HD, and if you are keeping up with this series, you see this plainly. Because Tullian sees all of his works as mortal sin, even stopping the blind grandmother from walking out into traffic, all of his sin is therefore venial and can be forgiven by perpetually revisiting the gospel. Mefferd replied with the same old worn out Reformed responses. I am particularly amused by the classic one I call the cat hermeneutic. If Calvin writes in the Institutes that he saw a cat run across the road, Calvin doesn’t necessarily mean that he saw a cat run across the road. You see, you must read the whole corpus of his writing to really know for certain that he intended to say that he saw a cat run across the road. Really? Am I here right now?

Look, I could make the point very well tonight that Mefferd, like most Protestants, is completely clueless. But I think I will close with another angle. Tonight, I have picked this apart from a doctrinal standpoint, but we must remember that Jesus liked to give folks a really simple rule of thumb while they are in the process of learning the doctrine. Here it is: “By their fruits you will know them.” Yes, I am simply going to close with a comment that was posted on PPT today, and then we will go to the phones:

Sean, and others, do any of you know what Janet Mefferd’s background is? Specifically, what is her education? She obviously does not know that Luther advocated the use of state-sponsored violence, torture and murder against the Mennonites and other Anabaptists, that Luther was an anti-Semite, and had horrible demeaning attitudes towards women. On the latter, here are some quotes:

“The word and works of God is quite clear, that women were made either to be wives or prostitutes.”

Martin Luther, Works 12.94

“Men have broad and large chests, and small narrow hips, and more understanding than women, who have but small and narrow breasts, and broad hips, to the end they should remain at home, sit still, keep house, and bear and bring up children.”

Martin Luther, Table Talk

“Even though they grow weary and wear themselves out with child-bearing, it does not matter; let them go on bearing children till they die, that is what they are there for.”

Martin Luther, Works 20.84

“God created Adam master and lord of living creatures, but Eve spoilt all, when she persuaded him to set himself above God’s will. ‘Tis you women, with your tricks and artifices, that lead men into error.”

“We may well lie with what seems to be a woman of flesh and blood, and yet all the time it is only a devil in the shape of a woman.”

“No gown worse becomes a woman than the desire to be wise.”

I could go on and quote his anti-semitic statements too. Oh, and Martin Luther despised reason. Here are some quotes:

“Reason is the Devil’s greatest whore; by nature and manner of being she is a noxious whore; she is a prostitute, the Devil’s appointed whore; whore eaten by scab and leprosy who ought to be trodden under foot and destroyed, she and her wisdom … Throw dung in her face to make her ugly. She is and she ought to be drowned in baptism… She would deserve, the wretch, to be banished to the filthiest place in the house, to the closets.”

Martin Luther, Erlangen Edition v. 16, pp. 142-148

“Reason is the Devil’s greatest whore; by nature and manner of being she is a noxious whore; she is a prostitute, the Devil’s appointed whore; whore eaten by scab and leprosy who ought to be trodden under foot and destroyed, she and her wisdom … Throw dung in her face to make her ugly. She is and she ought to be drowned in baptism… She would deserve, the wretch, to be banished to the filthiest place in the house, to the closets.”

Martin Luther, Erlangen Edition v. 16, pp. 142-148

“There is on earth among all dangers no more dangerous thing than a richly endowed and adroit reason… Reason must be deluded, blinded, and destroyed.”

Martin Luther, quoted by Walter Kaufmann, The Faith of a Heretic, (Garden City, NY, Doubleday, 1963), p. 75

Also, Luther was an advocate of drinking alcohol in excessive amounts. I could go on, but Luther’s quotes make me ill and nauseous. Obviously, Janet Mefferd has studied Christian history well.

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Are Calvinists Saved?

Posted in Uncategorized by pptmoderator on April 1, 2015

PPT HandleOriginally published October 6, 2012

The begging of the question has a sound Scriptural argument.

This ministry has made much of the critical importance of separating justification (salvation) and sanctification (growth in holiness, or kingdom living). The Reformed (Calvin/Luther Reformation doctrine/gospel) “never separate, but distinct” doublespeak doesn’t cut it in the arena of truth, and we will see why. “Never separate” =’s false gospel. If you get a little lost in the first part of my argument which gives the lay of the land, don’t worry, when I get into the specific Scriptural argument, it will clear things up and make it all come together for you. It must delight the ghosts of the Reformation that the argument has always been in the arena of freewill verses predestination. It’s the primary thrust of this ministry to change that argument. This isn’t a quibbling about semantics in the mainstream—this is about the truth of the gospel. As New Calvinist Russ Kennedy once thundered from the pulpit in his mousy voice: “Any separation of justification and sanctification is an abomination!” I have often argued from the standpoint of this issue. If sanctification is the middle of the Reformed “golden chain of salvation” then sanctification is part of finishing justification. This means that what happens in sanctification determines whether or not justification is properly finished. What’s a chain? John Piper even preached a message about the eternal importance of our contribution to the “links” in just the right way. In essence, sanctification becomes a spiritual minefield. This is exactly the same thing that the Reformed crowd has always accused Rome of: the fusing together of justification and sanctification. However, as we shall see, they are both guilty of the exact same heresy/false gospel. As we shall see, both teach that sanctification finishes justification. This is a linear gospel (one unified chain from salvation to resurrection (glorification) versus a parallel gospel with salvation on one plane as a finished work before the foundation of the world, and kingdom living that runs parallel with the finished work and reflects the reality of our salvation until glorification. Typical in the linear gospel is the idea that Christ died for all of our past sins, but we must now finish the work (with the Holy Spirit’s help [sanctified works salvation]) until glorification when we are completely transformed into complete holiness. This is the often-heard bemoaning of “Christ PLUS something.” An excellent example is some strains of Freewill Baptists who teach that Christ died for all of our past sins, but with the help of the Holy Spirit, we must confess and repent of every sin we commit until the resurrection, e.g., Christ plus salvation by repentant prayer for sins committed after we are “saved.” My grandparents were saved out of this tradition. When my grandfather asked my grandmother if she thought that God could ever forgive him of all the sins he committed, she answered: “Yes, but you are going to have to pray awful hard!” Praise God that through the ministry of several individuals my grandparents eventually abandoned that gospel for the true one of salvation by faith alone as a finished work. Likewise, Rome teaches that you must let the Catholic Church finish your justification through ritual, e.g., Christ plus Catholic ritual. The Reformation gospel is also Christ plus something else, but the something else is ever-so-subtle. In both cases, sin must be dealt with in sanctification in order for the saint to remain justified until the final judgment. In other words, the righteous standard of justification must be maintained on our behalf. Like all other proponents of a linear gospel, the Reformed crowd contends that anything less than the perfection demanded of the law (“all sin is transgression of the law”) is “legal fiction.” So both Rome and the Reformers agree: justification must be maintained by sanctification, and in the case of the Reformers specifically, they believe that the perfect standard of the law must be maintained until glorification; otherwise, our justification is “legal fiction.” Here is where Reformed subtlety is uncanny: Christ keeps the law for us in sanctification. He maintains the perfect standard. All the fruit of sanctification (obedience/good works) flows from the life He lived on Earth and His death on the cross. Christ plus the works of Christ to finish salvation. “But Paul, what in the world is wrong with that?!” Here is what is wrong with it: works are still required to maintain justification. That is a huge problem, even if it is Christ doing the work. What did the Hebrew writer say about Christ’s work for justification not being complete? And even more subtle is the following Reformed idea: believing that the law is no longer a standard for maintaining justification is antinomianism. Antinomianism =’s legal fiction. Their definition of antinomianism is the removal of the law from justification as the standard for maintaining it. Traditionally, among Biblicists, antinomianism is the removal of the law from sanctification, and herein lays even further steroidal subtlety: the Reformed theologians would refute a removal of the law from sanctification as well, not only because they think justification and sanctification are the same thing, but because its perfect keeping is required to maintain a true declaration of the just that is not “legal fiction.” However, the Biblicist believes that the law is a standard for kingdom living and is no longer a standard for justification. Therefore, if we attempt to obey it with the Holy Spirit’s help, and to please/serve the Lord, it can have no bearing on our just state. While the Biblicists think they are therefore joint contenders with the Reformers against antinomianism, such is far from the truth. The Reformed mind believes the Biblicist is either a legalist or an antinomian, or both. The Biblicist is supposedly an antinomian because he/she has removed the law from justification as a just standard, or is a legalist because they think they should strive to keep the law in sanctification. Since sanctification finishes justification’s perfect standard of law keeping, our “own” attempts to keep the law in sanctification is an attempt to finish justification. Hence, what the Biblicist fails to understand is the Reformers belief  that Christ must maintain the law for us in sanctification because justification and sanctification are not separate. Anything more or less is supposedly works salvation. On the other hand, because it is vital that Christ obeys the law for us in sanctification, the likes of John Piper and Tullian Tchividjian contend that those who are really preaching the Reformed gospel will indeed be accused of antinomianism. All in all, their position is easy to see if you pay attention. John Piper and many other Calvinists often state that, “Good works are the fruit of justification.” And, “Justification is the root, and sanctification is the fruit.” Well, the average Biblicist then thinks, “Yes, but of course, our salvation makes good works in sanctification possible.” But that’s not what they are saying. If you pay closer attention, they are saying that justification is a tree that produces its own fruit. Justification is the root, and whatever happens in true sanctification is the fruit of the root of the justification tree. Problem is, justification doesn’t grow. Justification is a finished work. What Calvinists refer to as “progressive sanctification” is really the fruit of the root: progressive justification. Another name for this that they throw around is “definitive sanctification.” The word “definitive” refers back to the definite completion of justification. Revision: this ministry now rejects the idea that orthodoxy is truth; orthodoxy is the traditions of men. Never in Scripture do we find premise for a body of teaching that explains the teaching. The above illustration is valuable for demonstrating that the fruit of justification is glorification, NOT sanctification.  This brings us to the Scriptural argument which begins with a question I asked myself just this morning: “Paul, you are always harping about the crucial importance of the separation of justification and sanctification—a parallel gospel versus a linear one. But where does the Bible say specifically that this is critical?” First, the very definition of a lost person in the Bible is one who is “under the law”:

Romans 3:19 Now we know that whatever the law says it speaks to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable to God. Romans 6:14 For sin will have no dominion over you, since you are not under law but under grace. Romans 6:15 What then? Are we to sin because we are not under law but under grace? By no means! 1 Corinthians 9:20 To the Jews I became as a Jew, in order to win Jews. To those under the law I became as one under the law (though not being myself under the law) that I might win those under the law. 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? Romans 7:2 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. Romans 7:3 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.

The unsaved are “under the law” and will be judged by it in the end. This is the very definition of the unsaved. Calvinists define Christians the same way—we are supposedly still under the law and will be judged by it in the end. That’s why Christ must keep the law for us—because we are still under it. If not this position, why do many in the Reformed tradition hold to the idea that Christ’s perfect obedience is imputed to our sanctification? His death justifies us, and His perfect life sanctifies us. Hence, His death pays the penalty for past sins, and then His perfect life imputed to our sanctification keeps us justified. Why would an imputation to our sanctification be necessary if we are no longer under the law? This is known as the Reformed view of “double imputation” and has been called out as heresy by many respected theologians for this very reason: it implies that Christians are still under the law. In regard to sustaining the law in our stead, why? It has been totally abolished in regard to our just standing:

Romans 3:20 For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin. Romans 3:21 But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— Romans 4:15 For the law brings wrath, but where there is no law there is no transgression.

The keeping of the law by anybody DOES NOT do anything to justify mankind:

Romans 3:28 For we hold that one is justified by faith apart from works of the law.

Here is where the separation of justification and sanctification is vital on this first point: we ARE NOT under the law for justification, but rather UPHOLD THE LAW in sanctification. The two must be separate because of the differing relationships to the law:

Romans 3:31 Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law. Romans 6:15 What then? Are we to sin because we are not under law but under grace? By no means!

Furthermore, if we are still under the law (whether or not Christ obeys it for us to keep us in a just standing), this means we are still under the power of sin. Being under the law and also under its spell to provoke sin in the unregenerate is spoken of as being synonymous in the Bible. Those who are “under the law” are also under the power of sin and enslaved to it:

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. Romans 7:5 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. Romans 7:6 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. Romans 7:8 But sin, seizing an opportunity through the commandment, produced in me all kinds of covetousness. For apart from the law, sin lies dead.

If we are still under the law, and will be judged by it, whether or not Christ stands in the judgment for us with His own works, we are still enslaved to sin by virtue of being under the law…. for justification. And Calvinists know this to be true, that’s why they say we are still…. what? Right, even as Christians, “totally depraved.” And, “enemies of God.” Of course, throughout the Bible, Christians are spoken of as being friends of God and no longer His enemies. Our status as enemies of God is stated in the past tense. But the Reformed crew continually state that Christians are vile enemies of God and are enslaved to sin. They realize that this goes hand in hand with being under the law. To the contrary, dying to the law in the death of Christ….for justification—sets us free to be enslaved to the righteousness that is defined by the law. We are dead to the law for justification and alive to obey truth….for sanctification:

Romans 8:2 For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death. Romans 8:3,4 [emphasis by author] For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh,….in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit. Romans 8:7 For the mind that is set on the flesh is hostile to God, for it does not submit to God’s law; indeed, it cannot. Romans 9:31 but that Israel who pursued a law that would lead to righteousness did not succeed in reaching that law. John 17:17 Sanctify them in the truth; your word is truth. James 1:25 But the one who looks into the perfect law, the law of liberty, and perseveres, being no hearer who forgets but a doer who acts, he will be blessed in his doing.

So, that is the separation that must be for the true Christian: Justification has no law for which we are judged, and we live by the law of blessings in sanctification. This brings us to another important separation in the two: the judgments. Those under the law and sin will stand in a final judgment which will be according to the law. Again, because Calvinists believe that we are still under the law, albeit that Christ obeyed/obeys it for us, Christians will supposedly stand in the same judgment as the damned who are under the law and enslaved to it. At that time, the children of God, according to Calvinists, will be “made manifest.” But because Christians are not under the law and cannot be judged by it, they will stand in a judgment for rewards and not a judgment that determines a perfect keeping of the law by Christ in our stead. Hence, there will be two different resurrections: one for those under the law and another for those under grace, and two different judgments for the same two groups. One for rewards, and one to determine if those under the law kept it perfectly. The latter judgment doesn’t go well for any standing in it.

Luke 14:12-14 He said also to the man who had invited him, “When you give a dinner or a banquet, do not invite your friends or your brothers or your relatives or rich neighbors, lest they also invite you in return and you be repaid. 13 But when you give a feast, invite the poor, the crippled, the lame, the blind, 14 and you will be blessed, because they cannot repay you. For you will be repaid at the resurrection of the just.” [Notice that this is a resurrection for the “just.” They are already determined to be just before they are resurrected]. 2Corinthians 5:9,10 So whether we are at home or away, we make it our aim to please him. 10 For we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil. 1Corintians 3:11-15 For no one can lay a foundation other than that which is laid, which is Jesus Christ. 12 Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, straw— 13 each one’s work will become manifest, for the Day will disclose it, because it will be revealed by fire, and the fire will test what sort of work each one has done. 14 If the work that anyone has built on the foundation survives, he will receive a reward. 15 If anyone’s work is burned up, he will suffer loss, though he himself will be saved, but only as through fire. Hebrews 6:10 For God is not unjust so as to overlook your work and the love that you have shown for his name in serving the saints, as you still do. Revelation 20:6 Blessed and holy is the one who shares in the first resurrection! Over such the second death has no power, but they will be priests of God and of Christ, and they will reign with him for a thousand years. Revelation 20:11-15 Then I saw a great white throne and him who was seated on it. From his presence earth and sky fled away, and no place was found for them. 12 And I saw the dead, great and small, standing before the throne, and books were opened. Then another book was opened, which is the book of life. And the dead were judged by what was written in the books, according to what they had done. 13 And the sea gave up the dead who were in it, Death and Hades gave up the dead who were in them, and they were judged, each one of them, according to what they had done. 14 Then Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. 15 And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire.

Don’t let anyone tell you that eschatology is a “secondary” or “nonessential” consideration. Your eschatology is your gospel. It will state your position regarding whether or not you fuse justification and sanctification together; ie, likening Christians to those under the law.

Yet another vital difference in sanctification and justification is repentance. Repentance for salvation (when you are justified) is different from our repentance in sanctification. Among many in the Reformed tradition where the “same gospel that saved you also sanctifies you,” the repentance is the same. Repentance unto salvation is not a onetime “washing,” but rather a means to continue “in the gospel” through what they call “deep repentance.” Biblicism holds to repentance in sanctification that restores his/her fellowship and communion with God as His children. They would see repentance unto salvation as differing, and only necessary for salvation—a onetime decision to take one’s life in a new direction by following Christ, and believing in his death, burial, and resurrection. Reformed repentance, according to the likes of Paul David Tripp and others is a “daily rescue.” Our original repentance was for rescue, and we need rescue today as much as we needed rescue when we were saved. Again, this indicates their belief that we are still under the curse of the law and need to be continually rescued from it while remaining under the bondage of sin. However, Christ made it clear to Peter (John 13:6-11) that those who have been washed (1Corinthians 6:11, Romans 8:30) do not need another washing. Those who drink of the living water do not thirst again (John 4:13,14). Lastly, though many other separations could be discussed, why saints can be considered just while they still sin at times is of paramount importance. There is no sin in our justification because there is no law, and where there is no law, there is no sin. Though unfortunate, there can be sin in our sanctification because it is totally separate from justification and can’t affect our just standing with God. Basically, all of the aforementioned makes it of necessity to deny the new birth. If we have God’s seed in us, and we do (1John 3:9), that dispels total depravity, and without total depravity, justification and sanctification cannot be fused together. The new birth is a huge problem for Reformed theology. If the old man that was under the law is dead (Romans 7:1ff), and the seed of God is in the saved person, and the sin due to our weakness in the flesh cannot be laid to our account for justification, then our justification is not “legal fiction” because we do not exhibit perfect obedience to the law. This is another grave consideration because Christ said, “You must be born again.” Obviously, despite their denials that they deny the new birth—you can’t be both totally depraved and born again. Reformation doctrine is clearly a false gospel. Its version of justification does not void the law, and denies the new birth while distorting everything in-between. Freewill verses predestination is hardly the issue, the very gospel itself is the issue.

paul

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