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Should Calvinism Be Labeled Works Salvation or Antinomianism? Or Both?
The Reformers do evoke some awe in their ability to create a doctrine that is works salvation by being antinomian in sanctification. Basically, you have to be an antinomian to keep your salvation. And if you aren’t an antinomian, you are not saved. This is why many Calvinists say that if you are not accused of being antinomian—you are probably not preaching the gospel. This is a completely upside gospel, and revival in the American church will never be possible until we see this doctrine for what it is and begin to implement alternatives.
A good place to start in understanding Calvin’s all-out assault on biblical truth is his definition of righteousness. As with most of the Reformers, he defined righteousness as a perfect keeping of the law. Sounds very logical, but once we are drawn into that definition and accept its premise—we are in grave danger of being led astray. Let’s begin by reading some citations from the Calvin Institutes on this point:
But in order that a sense of guilt may urge us [Christians] to seek for pardon, it is of importance to know how our being instructed in the Moral Law renders us more inexcusable [the need for perpetual pardon]. If it is true, that a perfect righteousness is set before us in the Law, it follows, that the complete observance of it is perfect righteousness in the sight of God; that is, a righteousness by which a man may be deemed and [*]pronounced righteous at the divine tribunal. Wherefore Moses, after promulgating the Law, hesitates not to call heaven and earth to witness, that he had set life and death, good and evil, before the people. Nor can it be denied, that the reward of eternal salvation, as promised by the Lord, awaits the perfect obedience of the Law…(CI 2.7.3).
Therefore, if we look merely to the Law, the result must be despondency, confusion, and despair, seeing that by it we are all cursed and condemned, while we are kept far away from the blessedness which it holds forth to its observers. Is the Lord, then, you will ask, only sporting with us? Is it not the next thing to mockery, to hold out the hope of happiness, to invite and exhort us to it, to declare that it is set before us, while all the while the entrance to it is precluded and quite shut up? I answer, Although the promises, in so far as they are conditional, depend on a perfect obedience of the Law, which is nowhere to be found, they have not, however, been given in vain (CI: 2.7.4).
To declare that we are deemed righteous, solely because the obedience of Christ is imputed to us as if it where our own, is just to place our righteousness in the obedience of Christ…. And so indeed it is; for in order to appear in the presence of God [*]for salvation [**to stand in a future judgment to determine salvation], we must send forth that fragrant odour, having our vices covered and buried by his perfection. (CI: 3.11.23).
For the meaning is—As by the sin of Adam we were alienated from God and doomed to destruction, so by the obedience of Christ we are restored to his favour as if we were righteous (CI: 2.17.3).
We see from these quotations with emphasis added that a perfect keeping of the law is the definition of righteousness. This would be true if Christians did not remain in their mortal bodies for a time, but biblically, imperfect obedience in sanctification does not exclude the truth that we are presently righteous in the truest sense. Therefore, Calvin’s definition of righteousness is fundamentally flawed and the problems caused thereof can be seen in these same citations.
First, note that the law must be kept perfectly by Christ in order for us to be “pronounced righteous” at “the divine tribunal.” And: “for in order to appear in the presence of God for salvation.” And what must we do to procure the perfect obedience of Christ to fulfill the law?
But in order that a sense of guilt may urge us [Christians] to seek for pardon, it is of importance to know how our being instructed in the Moral Law renders us more inexcusable [the need for perpetual pardon].
In Calvinism, the purpose of the law is to drive the Christian to guilt for the purpose of seeking “pardon.” This pardon, for the Christian, is perpetual because it “renders us more inexcusable.” What kind of pardon? Pardon for the same salvation that we originally received. Not forgiveness in sanctification to restore intimacy with Christ and the Father, but forgiveness for salvation. Calvin makes this clear:
Moreover, the message of free reconciliation with God is not promulgated for one or two days, but is declared to be perpetual in the Church (2 Cor. 5:18, 19). Hence believers have not even to the end of life any other righteousness than that which is there described. Christ ever remains a Mediator to reconcile the Father to us, and there is a perpetual efficacy in his death….(CI: 3.14.11).
So, as the law of God shows us our continual need for pardon, we seek pardon for salvation not just once, but perpetually. This continually satisfies the righteous demand of the law which is perfection. In a future judgment, we must present “that fragrant odour, having our vices covered and buried by his perfection.”
What work must we do to keep our salvation? We must use the Bible to see our continual need for pardon and seek continual re-salvation. As the New Calvinist mantra of our day states: “We must preach the gospel to ourselves every day.” Robert Brinsmead, the father of present-day New Calvinism, stated it this way:
After a man hears the conditions of acceptance with God and eternal life, and is made sensible of his inability to meet those conditions, the Word of God comes to him in the gospel. He hears that Christ stood in his place and kept the law of God for him. By dying on the cross, Christ satisfied all the law’s demands. The Holy Spirit gives the sinner faith to accept the righteousness of Jesus. Standing now before the law which says, “I demand a life of perfect conformity to the commandments,” the believing sinner cries in triumph, “Mine are Christ’s living, doing, and speaking, His suffering and dying; mine as much as if I had lived, done, spoken, and suffered, and died as He did . . . ” (Luther). The law is well pleased with Jesus’ doing and dying, which the sinner brings in the hand of faith. Justice is fully satisfied, and God can truly say: “This man has fulfilled the law. He is justified.”
We say again, only those are justified who bring to God a life of perfect obedience to the law of God. This is what faith does—it brings to God the obedience of Jesus Christ. By faith the law is fulfilled and the sinner is justified.
On the other hand, the law is dishonored by the man who presumes to bring to it his own life of obedience. The fact that he thinks the law will be satisfied with his “rotten stubble and straw” (Luther) shows what a low estimate he has of the holiness of God and what a high estimate he has of his own righteousness. Only in Jesus Christ is there an obedience with which the law is well pleased. Because faith brings only what Jesus has done, it is the highest honor that can be paid to the law (Rom. 3:31). (As cited in The Truth About New Calvinism: Paul M. Dohse Sr.; pp. 101,102).
Therefore, in Calvinism, the Christian life is a continual re-salvation by faith alone as we see our sinfulness in the Bible. The goal is to use the law we cannot keep to reveal our corruption more and more which drives us to repentance. When we repent, Christ’s perfect obedience to the law is presented to the Father and our justification is maintained. This is the gospel of Calvinism. It is working by faith alone to maintain our salvation by acknowledging that we cannot keep the law; for all practical purposes, antinomianism. What are the differences between “I can’t keep the law,” “I won’t keep the law,” or “I don’t have to keep the law”? Calvinism’s version of antinomianism is the idea that an antinomian believes that the law doesn’t have to be kept. They piously object that it must be kept while not mentioning that we can’t keep it—Christ must keep it for us.
Righteousness is not defined by a perfect keeping of the law. The very Reformed definition of righteousness is egregiously flawed. It’s works salvation. If it is true, we are not justified APART FROM 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. 20 For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin. 21 But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it—
Abraham was justified apart from the law—the law didn’t come until 430 years later (GAL 3:17,18). He was declared righteous because he believed God. Hence, GOD’S righteousness APART from the law has been manifested. If Christ had to keep the law perfectly for our righteousness—that’s NOT apart from the law, and moreover, Abraham could not have been justified. “But Christ’s perfect obedience was imputed to Abraham when He died on the cross.” Then what is the point that Paul is making in Galatians? Why make a point in regard to when the law came? In addition, Christ had not yet obeyed the law perfectly when Abraham did the following:
James 2:20 – Do you want to be shown, you foolish person, that faith apart from works is useless? 21 Was not Abraham our father justified by works when he offered up his son Isaac on the altar? 22 You see that faith was active along with his works, and faith was completed by his works; 23 and the Scripture was fulfilled that says, “Abraham believed God, and it was counted to him as righteousness”—and he was called a friend of God. 24 You see that a person is justified by works and not by faith alone. 25 And in the same way was not also Rahab the prostitute justified by works when she received the messengers and sent them out by another way? 26 For as the body apart from the spirit is dead, so also faith apart from works is dead.
The Reformed always make it a point to state that the righteousness of Christ is imputed to us. This is important to them (although the Bible always refers to it as the righteousness of God) because it imputes the perfect obedience of Christ (His life when He came as a man) to us so that the law is fulfilled for our salvation. But again, the Scriptures state:
Galatians 3:11 – Now it is evident that no one is justified before God by the law, for “The righteous shall live by faith.”
Galatians 2:16 – yet we know that a person is not justified by works of the law but through faith in Jesus Christ, so we also have believed in Christ Jesus, in order to be justified by faith in Christ and not by works of the law, because by works of the law no one will be justified.
If Christ lived a perfect life on earth to fulfill the law so that it could be imputed to us for righteousness—THAT’S NOT RIGHTOUSNESS APART FROM THE LAW. Though Christ kept it for us, it is still righteousness based on the law.
Hence, a proper definition of righteousness is, believing in God, not perfect obedience to the law. The law has no stake at all in righteousness that justifies. It informs our righteousness, but it does not affect it:
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—
Galatians 4:21 – Tell me, you who desire to be under the law, do you not listen to the law?
But if Christ had to keep the law for us, we are not declared righteous apart from the law, and we are still under it albeit fulfilled by Christ. We are either under law or under grace (Romans 6:14). The Bible never states that we are still under the law and covered by grace—it’s either one or the other. If we need the gospel of first importance just as much as we did when we were saved (a popular truism in our day), then we are still under the law which is a biblical idiom for the unsaved.
We are righteous because we have God’s seed within us via the new birth and it was attained by faith alone. Perfect law keeping is not the standard, but a DIRECTION of righteousness resulting from a born again believer fighting the remnant of sin that remains in his mortal body:
1John 3:7 – Little children, let no one deceive you. Whoever practices righteousness is righteous, as he is righteous. 8 Whoever makes a practice of sinning is of the devil, for the devil has been sinning from the beginning. The reason the Son of God appeared was to destroy the works of the devil. 9 No one born of God makes a practice of sinning, for God’s seed abides in him, and he cannot keep on sinning because he has been born of God. 10 By this it is evident who are the children of God, and who are the children of the devil: whoever does not practice righteousness is not of God, nor is the one who does not love his brother.
The righteous believer has a mind that serves the law, but is hindered by the remnant of sin left in mortality:
Romans 7:25 – Thanks be to God through Jesus Christ our Lord! So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin.
Note “I myself,” and “you, yourselves” in the following citation:
Romans 15:14 – I myself am satisfied about you, my brothers, that you yourselves are full of goodness, filled with all knowledge and able to instruct one another.
Where perfection is commanded in the Bible, the goal is being referenced, not a standard for remaining justified that has to be perpetually implemented through re-salvation. Calvinism denies that we are presently righteous, and therefore denies the biblical new birth. Jesus said we “must be born again.” To redefine the new birth is to posit another gospel. Calvinism keeps Christians under the law and propagates a gospel of perpetual re-salvation to maintain a satisfaction to the law culminating in a judgment to determine if we did so satisfactory. Therefore, assurance of salvation is on shaky ground. It also circumvents our ability to love the Lord by keeping His commandments because the standard is perfection.
It all starts with an unbiblical definition of righteousness, and results in a completely corrupted gospel.
paul
The Laity Must Seize Biblical Counseling From the Spiritually Inept Reformed Clergy
“If you haven’t received ‘proper training’ don’t try to counsel; you will do more harm than good.” Really? And many laymen buy it: “I don’t try to counsel people; if I told them the wrong thing I could do more harm than good.” How? Have you looked around at the mess called American Christianity in this country? After more than thirty years of an unprecedented biblical counseling movement spearheaded by David Powlison’s “research and development” center at Westminster Seminary, the American church has never been more unimpressive and disrespected. It’s so bad that there are at least three organizations that try to broker reconciliation in order to keep churches out of civil and criminal courts, and it is my understanding that business is booming. The country is saturated with “trained” biblical counselors and training centers, albeit mostly in upper income areas—to the tune of just under 100% according to our research. NANC and CCEF counselors are virtually nonexistent in lower income areas.
Moreover, NANC and CCEF (these two organizations comprise 90% of contemporary biblical counseling) are predicated on progressive justification. This is a gospel that posits the idea that people don’t change. In 1970, the father of the biblical counseling movement, Dr. Jay E. Adams, founded the movement on the idea that Christians can change and are competent to counsel each other. Though the results where dramatic, heretic David Powlison hijacked the movement with Westminster’s version of progressive justification, Sonship Theology. It is perplexing to me that many counselors who saw the results of Adams’ revival now refer to the movement in its present form as a “second generation” biblical counseling that is more “mature.” But where are the results? We now “need” Peacemaker Ministries and G.R.AC.E more than ever.
An example of that is Powlison comrade Pastor Mark Driscoll who claims to see visions regarding those that he counsels. Trust me, we can do better. And the time is ripe because we cannot possibly do worse. Granted, not all are inept, but where ineptness lacks, cowardliness and cronyism fills the void. Said another way; for the most part, they are either heretics or cowards. While the cowards don’t hold to the false gospel of progressive justification, they stand by silent as thousands of people are referred to these counselors daily. Plainly, the gospel really doesn’t matter. Plainly, they lack a deep love for the truth. While they sell their souls to the god of peer acceptance, they preach to others about not having idols in their heart.
Since the Scriptures teach that the average parishioner is competent to counsel, and the clergy have had their chance and completely blown it, the laity needs to get back to “encouraging one another unto good works.” Let’s start there. We are able. Here is what the apostle Paul said about our ability to counsel one another:
Romans 15:14 – I myself am satisfied about you, my brothers, that you yourselves are full of goodness, filled with all knowledge and able to instruct one another.
In contrast, the spiritual brain trust of our day teach that we are still totally depraved, and for some reason, people are perplexed that the totally depraved are acting like they are totally depraved. This has been pounded in the heads of American Christians for almost forty years now. The present-day biblical counseling movement is completely indifferent to this reality because, “It’s not about us being better, it’s about what Jesus has done—not anything we do.” Contrary to this, Paul stated that we are “full of goodness” and able to instruct on one another. It’s all there, when you were saved, you didn’t get a portion of the Holy Spirit—you got all of Him. You have His mind. You have His wisdom. You have His love. You have His goodness. You must appropriate it. That’s our role: learn and apply.
1. You are able.
2. You must learn and apply.
3….
You must trust God’s word as being sufficient. You must never waver from that:
Psalm 1:1 – Blessed is the man who walks not in the counsel of the wicked nor stands in the way of sinners, nor sits in the seat of scoffers; 2 but his delight is in the law of the Lord, and on his law he meditates day and night. 3 He is like a tree planted by streams of water that yields its fruit in its season, and its leaf does not wither. In all that he does, he prospers. 4 The wicked are not so, but are like chaff that the wind drives away.
We have two kinds of counsel here and the results. Where is the third option? Where is the pure milk cut with something as good as Scripture? (1Peter 2:2). Where is the alternative foundation in Matthew 7:24-27? Why is the word “alone” in Matthew 4:4? What great counselor of the day did Jesus cite apart from Scripture? If you have resolute confidence in the word of God—you can help people.
4. You won’t have all of the answers readily available in the beginning. It’s a process. You will lay the foundation, and then work together in the new way. This is discipleship. This is a vessel for building deep friendships. Here is what James stated in regard to this:
James 1:5 – If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him. 6 But let him ask in faith, with no doubting, for the one who doubts is like a wave of the sea that is driven and tossed by the wind. 7 For that person must not suppose that he will receive anything from the Lord; 8 he is a double-minded man, unstable in all his ways.
There can be no thought that there is another way other than God’s word. This is double mindedness. This is hedging your bets. As you pray together, there must be confidence that God shows the way, and that it is the only acceptable way. No answer to prayer for wisdom in the situation should be expected without complete confidence in God’s word. All the other ways are instability in “all his [different] ways.” There are not alternate paths to God’s way.
5. You must know that the trial will end:
James 4:4 – And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing…. 12 Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him.
6. You must know that your friend will benefit from the trial, or be separated from the faith. Here is where formal counseling is a great evil in our day. An appointment is made with the uppity pastor’s “counseling secretary.” Your session will be an hour, and then you are sent home till next week’s appointment. Few in the congregation, if any, will be involved in the situation. They aren’t “experts.” They aren’t “trained.” But by and large, the “experts” don’t really take God’s word seriously.
Any Christian who is in a trial is in grave danger of being separated from the faith. While God wants to use the trial to mature you (James 1:3 – for you know that the testing of your faith produces steadfastness), the kingdom of darkness wants to use it to separate you from the faith: “Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him” (James 1:12). This doesn’t mean we can lose our salvation, but it means that we could end up on a path with an uncertain eternal future:
2Peter 1:9 – For whoever lacks these qualities is so nearsighted that he is blind, having forgotten that he was cleansed from his former sins. 10 Therefore, brothers, be all the more diligent to confirm your calling and election, for if you practice these qualities you will never fall. 11 For in this way there will be richly provided for you an entrance into the eternal kingdom of our Lord and Savior Jesus Christ.
Our goal is a rich entry, not one shrouded with doubt and fear concerning an uncertain eternity. This will cripple us in our faith. Before Peter’s trial of denying Christ after He was taken into custody, Christ told him that Satan had sought permission from God to separate Peter from the faith (a Job-like event). Trials will either make you a stronger Christian, or separate you from the faith. The words “trial” and “temptation” are therefore used interchangeably in the Scriptures. Hence, one should not be confused by what James stated in context:
James 1:13 – Let no one say when he is tempted, “I am being tempted by God,” for God cannot be tempted with evil, and he himself tempts no one. 14 But each person is tempted when he is lured and enticed by his own desire. 15 Then desire when it has conceived gives birth to sin, and sin when it is fully grown brings forth death.
7. You must know that your friend will desire to get out of the trial quickly, and even though God’s wisdom often ends a trial quickly, and circumvents some trials altogether, the world’s way of ending a trial will be crouching at the door:
“…. let steadfastness have its full effect” (James 1:4).
You must stand with your friend against the world’s shortcuts in the midst. Why does it take an expert to understand these things? The last thing a Christian in trial needs is a professional motif with an uppity secretary, a bunch of formal paperwork, and contemporary décor. They need real friends full of goodness. They need real friends who know what’s at stake. This is where true discipleship is set on fire. This is where the rubber of love meets the road.
8. You must not be surprised at the trial type. Christians can find themselves in any kind of trial:
“….when you meet trials of various kinds” (James 1:2).
1Peter 4:12 – Beloved, do not be surprised at the fiery trial when it comes upon you to test you, as though something strange were happening to you.
9. You must not doubt God. The most astounding trials must not be allowed to shake our confidence in God’s purposes and trust in His wisdom to resolve the trial. We must consider doubt an affront to God’s power, promises, and purposes. We must not have a form of godliness while denying the power thereof.
10. You must joyfully anticipate the deepening of relationship between all involved and God:
“….Count it all joy, my brothers, when you meet trials of various kinds” (Ibid).
Go. Go to your friend. Work together with them in encouragement. Discuss what you know, and pray together for wisdom in the rest. Wait on God together. Obey together. Cry together. Trust together, and defend God’s sufficiency together. Study the word together. Make a friendship deeper, and look forward to the day when you can comfort others with the comfort you have been comforted by. These are deep waters. This is where Christ comes in power. This is no place for outsiders.
This is no place for bloviated academics propagating a false gospel.
paul
Paul's Passing Thoughts 
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