Paul's Passing Thoughts

How Calvinism Turns Brave Hearts into Cold Hearts

Posted in Uncategorized by pptmoderator on November 2, 2015

ppt-jpeg4Originally posted April 29, 2013

I will post a video at the end of this article that elicited the following response from those who posted it on the social network where I watched it:

“Not sure what one could add to or take away from what we have just seen. I am reminded of Matt. 24 when Jesus says that because of lawlessness the hearts of many will grow cold. “Just do it” and laughter throughout the time is just beyond me. Heather was in tears. I wanted to throw up. Beyond disgusting.”

The key to understanding the cold-bloodedness that they observed is in their mention of Matthew 24:12, and the two key words are BECAUSE and LAWLESSNESS. Christ said that “because” of “lawlessness,” love would “grow cold.” The source of this lawlessness is described by Jesus in the previous verse: “many false prophets.”

Now we would do well to examine what Christ meant by the word often translated “lawlessness” and “wickedness” in our English Bibles. These words posit the idea of bad behavior, but that’s not what the actual word that is used by Christ means at all. The word is “anomia.” The “a” is a negative article prefix that means “anti” and “nomia” or nomos, refers to God’s law specifically. The idea of sinful behavior is an entirely different word altogether. Among many used is “hamartia,” or “sin” and these two words are specifically contrasted in 1John 3:4. Sin is defined by any aberration of God’s standard.

In Matthew 24:12, as well as many other passages, an anti-Bible agenda is in view propagated by false prophets.

The world in general becomes cold-hearted by rejecting the law of God written on their hearts and administered by the conscience—either excusing or accusing their actions (ROM 2:15,16). The conscience can eventually be seared if continually violated and ignored (1TIM 4:2). Christians are to keep a clear conscience before God (Acts 24,16 1Peter 3:16, 1TIM 1:5, 3:9, 2TIM 1:3). Keeping a clear conscience before God is obviously behavior focused as judged by the Bible.

One of the monumental misnomers of all time is the idea of “legalism.” This term was formulated by false prophets who really want to steer us away from nomos. Misguided obedience has never been the church’s primary nemesis; it has always been anti-word of God. When the apostle Paul warned those who wanted to be justified by the law, “law,” is in a manner of speaking; Paul was referring to what false teachers purport to be the law, not an actual sincere love for truth and a desire to live by it. This is why James stated that anyone who wanted to be justified by the law had to keep all of it, not a standard of their own choosing (James 2:10). Supposed law-keeping is also often connected to salvation by mere ritual as well. This point cannot be better made than to cite what Paul wrote to the Galatians:

5:2 Look: I, Paul, say to you that if you accept circumcision, Christ will be of no advantage to you. 3 I testify again to every man who accepts circumcision that he is obligated to keep the whole law. 4 You are severed from Christ, you who would be justified by the law; you have fallen away from grace. 5 For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness. 6 For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love. 7 You were running well. Who hindered you from obeying the truth? 8 This persuasion is not from him who calls you.

We see here, clearly, that Paul was confronting a belief that being circumcised according to law excused them from a truthful obedience to the law. In other words, justification by law-keeping is ALWAYS a dumbed-down version of the law to make adherence for salvation feasible. Paul contrasts this with true obedience to the law in sanctification:

You were running well. Who hindered you from obeying the truth?

Justification by law-keeping is NEVER an endeavor to obey the truth; it is ALWAYS the replacement of God’s law with the traditions of men—making the law of God “void.” The Pharisees, the supposed poster children for “legalism,” or “living by the law,” were not guilty of trying to obtain salvation by a sincere obedience to the truth, but rather replaced the law of God with their traditions and made that the standard for salvation (which has no law standard to begin with):

Matthew15:1 – Then Pharisees and scribes came to Jesus from Jerusalem and said, 2 “Why do your disciples break the tradition of the elders? For they do not wash their hands when they eat.” 3 He answered them, “And why do you break the commandment of God for the sake of your tradition? 4 For God commanded, ‘Honor your father and your mother,’ and, ‘Whoever reviles father or mother must surely die.’ 5 But you say, ‘If anyone tells his father or his mother, “What you would have gained from me is given to God,” 6 he need not honor his father.’ So for the sake of your tradition you have made void the word of God.

Matthew 23:16 – “Woe to you, blind guides, who say, ‘If anyone swears by the temple, it is nothing, but if anyone swears by the gold of the temple, he is bound by his oath.’ 17 You blind fools! For which is greater, the gold or the temple that has made the gold sacred? 18 And you say, ‘If anyone swears by the altar, it is nothing, but if anyone swears by the gift that is on the altar, he is bound by his oath.’ 19 You blind men! For which is greater, the gift or the altar that makes the gift sacred? 20 So whoever swears by the altar swears by it and by everything on it. 21 And whoever swears by the temple swears by it and by him who dwells in it. 22 And whoever swears by heaven swears by the throne of God and by him who sits upon it. 23 “Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier matters of the law: justice and mercy and faithfulness. These you ought to have done, without neglecting the others. 24 You blind guides, straining out a gnat and swallowing a camel!

25 “Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and the plate, but inside they are full of greed and self-indulgence. 26 You blind Pharisee! First clean the inside of the cup and the plate, that the outside also may be clean. 27 “Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs, which outwardly appear beautiful, but within are full of dead people’s bones and all uncleanness. 28 So you also outwardly appear righteous to others, but within you are full of hypocrisy and lawlessness.

And what were the Pharisees full of “within”? “[L]awlessness” which is the word “anomia.” The English translation is “anti-law” or “antinomianism.” That’s what the Pharisees were full of within—not “legalism” which is a concept not found in the Bible anywhere by idea or word. There is obedience to truth or anti-truth—no in-between.

“Legalism” fosters the idea that Christians can unwittingly try to please God by obeying the truth as a way to earn their justification. The idea was hatched by the Reformers and is a Neo-Calvinist doctrinal mainstay in our day. The favorite illustration is the Pharisees who supposedly were really, really good at keeping the law and obeying the Bible in an attempt to earn their justification. This is a ploy to create confusion in regard to the law’s relationship to justification and sanctification. The Reformers created immense fear among Christians by making the law’s relationship to justification the same as sanctification. In justification, law has no jurisdiction in regard to the Christian. The Christian is transformed from a status where the law is the standard to be justified (and impossible) to a status where the law informs our sanctification totally separate from justification. So, the law is a standard for sanctification, but in regard to the Christian, the law no longer has jurisdiction over his/her salvation. In Calvinism, the law remains a standard for justification IN salvation that must be maintained until the final judgment.

Because man is created to do works, this makes sanctification very tricky with our eternal destiny hanging in the balance. Calvinists therefore assure Christians that if they live their Christian lives by faith alone—they are playing it safe. As one New Calvinist told me: “If I let Jesus do all the work, He can’t fault me for anything when I stand before Him.”  Of course, living in a way that imputes the works of Christ to our Christian walk is very complicated, but be assured: New Calvinists will teach us how to “practice obedient faith” so we can arrive at the final judgment covered by “what Jesus has done, not anything we do”….in our Christian walk. This confounding of the law’s relationship to justification and sanctification makes the Christian walk a minefield with constant danger of  “making sanctification the ground of our justification.” We must therefore seek out the Reformed for their secret formula for living the Christian life by faith alone. “Sola Fide” is for justification and sanctification both—that’s the dirty little secret. The Reformed couch the language in terms like “obedient faith.” The Reformers saw faith as a neutral conduit that God uses to impute the perpetual works of Christ to the believer. In other words, Christ’s atoning work is not yet finished for salvation: though accomplished in one period of time, it must be continually appropriated to maintain our just standing. The maintenance of our salvation is in view. Hence, we must “preach the gospel to ourselves every day.”

But this brings us from fearful hearts to cold hearts. Reformed theology will heap its share of cold-hearted mentality on humanity “because of anomia.” It’s just more anomia dressed in religious garb. This brings my point back to the video that was posted. It is cold-heartedness on steroids regarding the abortion issue. Therefore, the following should make perfect sense to us:

According to the National Right to Life, the total number of abortions in the US is down-33% from its peak in 1980/81- and the greatest decrease is among adolescent girls and young women. Good News!

But if we look further into these statistics, we find disconcerting news for the Church: The abortion rates among professing Christians are commensurate with the rest of the population!

Approx. 560,000 for Protestants (43%)

Approx. 350,000 per year for Catholics (27%)

13% of abortions (approx. 170,000 per year) are performed on self-described “Born Again” or Evangelical Christians (Alan Guttmacher Institute and Physicians for Reproductive Choice, “An Overview of Abortion in the United States,” 2003 and 2008)

Even more disturbing is the fact that these percentages have NOT dropped, even though the number of abortions have in recent years!

These statistics reveal that actually MORE women who profess Christianity are having abortions.

This is what Reformed theology has always done to society. Despite the traditions of men that claim otherwise, the Reformation did not bring light to darkness, it brought more darkness. Post Reformation brought little more than chaos and turmoil to Europe—more than it had ever seen before. It brought tyranny to America in the form of the Salem witch trials, and its contemporary resurgence has resulted in an unprecedented level of abuses in the American church.

It is the epitome of a primary concern of Christ during His ministry: the replacement of the law by the traditions of men resulting in anomia. While waxing eloquent about the Pharisees, Neo-Calvinism is in fact a return to what plagued the apostolic church. To say that Calvinists vaunt the opinions of a litany of past Reformers as authority is an understatement of the most dramatic sort. Even Charles Spurgeon, “the prince of preachers” did little more than regurgitate Reformed tradition. Recently, one Reformed conference was based on the writings of twenty-five Reformed icons. The popular Resolved conferences hosted by John MacArthur highlighted the traditional teachings and legacies of Reformed men of years gone by.

With all of the harping about the Pharisees by Calvinists—they are the Pharisees, and they propagate the same kind of cold-heartedness with it.

Their heart is unfeeling like fat, but I delight in your law.

~Psalm 119:70

paul

Bible Prophesy is Directly Linked to Assurance of Salvation: Part Two

Posted in Uncategorized by Paul M. Dohse Sr. on August 5, 2015

https://paulspassingthoughts.com/The contention of part one states that assurance of salvation is contrary to Protestant soteriology because “Christians” remain under the law, or “under the eyes of the law,” and condemnation cannot be separated from being under the law of sin and death.

Also, because all remain under the law of sin and death, final justification must take place at a judgment where the law is present.

A third point that will be added here is also relevant: if we remain under the law of sin and death, Christ could not have come to end the law, but rather fulfill it in our stead as a covering or imputation perpetually obtained by returning to the same gospel that saved us. In our Heidelberg Disputation series, evangelical and John MacArthur associate Phil Johnson is quoted as stating that as the very definition of faith.

Sin is Empowered by Condemnation   

For Christ is the end of the law for righteousness to everyone who believes.

Both “righteousness” and “justification” come from the same Greek word, dikaiosynē. For all practical purposes, Romans 10:4 can also read, “the end of the law for justification.” The two words, righteousness and justification, mean the same thing.

Nevertheless, Protestant soteriology is predicated on the idea that Christ fulfilled the righteous demands of the law through His own obedience, and Christians must keep the law satisfied by faith alone in what Christ accomplished in His death AND life. Therefore, the Christian “rests and feeds” on Christ in order to keep the righteous demands of the law satisfied. The final judgment determines who rested in Christ’s works well enough to qualify for heaven rather than having a “righteousness of their own.”

In contrast, multiple judgments/resurrections allow for judgment based on something other than condemnation. If Christians are no longer under the law’s condemnation, there is no reason to be present at any judgment where there is law. Our fear is to be judged by the law; it goes without saying that if we will not even be present at such a judgment, assurance is greatly enhanced. There is a resurrection of the “just” and “unjust” because one’s condition when resurrected is already a settled issue. These are two separate resurrections.

What then is the standard for righteousness? Not law, but the new birth. This is a concept that stands in opposition to the status qua of world philosophy; the infusion of the divine into mortal man is not possible. To the contrary, we have this treasure in “clay vessels.” The body is not inherently evil, but weak. A clay vessel is weak—not evil. The new spirit is willing, “but the flesh is weak.”

Sin resides wherever there is mortality, but is empowered by condemnation. If you take away sin’s ability to condemn, it cannot enslave.

1 Corinthians 15:56  – The sting of death is sin, and the power of sin is the law. 57 But thanks be to God, who gives us the victory through our Lord Jesus Christ.

A saved person receives a new heart that is no longer indifferent to God’s law, but rather loves God’s law. Psalm 119 is a psalm of the saved person who is truly born again (1John 3) and loves God’s law. The unregenerate are indifferent to God’s law and are condemned by it, and will be judged by it.

Sin makes its appeal to the flesh through desire; believers have the wherewithal to say no for the most part because they are not under law or its condemnation. They have been freed to serve God through love as properly defined by the same law. The believer does not keep the law perfectly because sin still resides in mortality…

Let not sin therefore reign in your mortal body, to make you obey its passions.

However, this has no bearing on the believers true state of being, i.e., a true child of God who has a righteous nature by birth.

The Other Salvation and the Other Fear

As discussed in part one, what is Philippians 2:12,13 really talking about?  If you believe in one salvation, one resurrection, and one judgment, this text must be interpreted as pertaining to the salvation of the soul.

Hence, we are working out our salvation while properly motivated by fear of condemnation, a “sanctification” principle wholly endorsed by Luther and Calvin in no uncertain terms, and God actively works through our passive will to accomplish this IF we live by faith alone. The text calls on us to obey, but this is really the “obedience of faith” or “obedient faith” that is performed by God through us as we live by faith alone and progressively accomplishes our salvation.

However, though that seems to fit very well at first, it makes the Spirit a poor communicator and a God of confusion because Paul first tells us to obey, then seems to say that it is God who is really doing the work. Who is obeying, God or us?

A clearer understanding can be demonstrated. There remains a salvation left for the believer which is redemption. Salvation of the soul and redemption are not the same. Redemption is the other salvation; it is the salvation of the body where sin still resides. The apostle Paul asked the rhetorical question: “Who will save me from this body of death?” At some point, Christ will come to claim what He has already purchased with His blood—that’s redemption, and salvation from weakness that makes sin possible in the born again believer.

Redemption: the Other Salvation

This is what Paul is calling on us to work out through obedience: our sanctification or progressive setting apart until God completely finishes the work when we are resurrected. It is us doing the obedience. This does not exclude God working in us as well; it is not one or the other, it is both. As God’s children, He will always make sure we have enough in the tank to obey and work in our sanctification.

But with that comes a great responsibility. Though we are never to fear in regard to our justification, there is a fear in sanctification because “judgment begins in the household of God.” This is present chastisement that can occur in many forms for using our salvation as a cloak for unrighteousness. As believers we are called on to work hard in sanctification, a jurisdiction of love where there is no fear of eternal judgment. However, there is a fear of present chastisement that should be taken seriously.

This is the other fear, but it is NOT fear of condemnation. It is fear of chastisement.

Definitive Assurance

Our assurance comes from the definitive knowledge that we are not under the law, and the law cannot judge us or condemn us. We are not under the bondage of condemnation, nor the fear thereof; there is no fear in love. Consequently, our assurance is enhanced as we actively engage in our calling to love God and others.

Fear has to do with judgment, and the law of sin and death has no jurisdiction over the child of God. This is why John wrote that indeed, we can KNOW we are saved. Moreover, we will not appear at any judgment that involves the law of sin and death. We are not under law, but under grace.

paul

Bible Prophesy is Directly Linked to Assurance of Salvation: Part One

Posted in Uncategorized by Paul M. Dohse Sr. on August 4, 2015

https://paulspassingthoughts.com/One of the many Protestant myths that we hear often is that Bible prophesy, otherwise known as eschatology, is “secondary” truth. Yes, having a definitive understanding of its corpus which is about 25% of Scripture is optional.

Among the many disturbing insinuations in regard to this mentality is the idea that God prophesies about things that we can’t really understand. In other words, God is glorified by telling us things we can’t understand to prove some kind of point whatever that might be.

Not unlike many other Protestant mentalities, this particular one is warned against in Scriptures, and to the contrary promises blessings for those who study prophesy which assumes possible understanding.

One of the blessings of studying Bible prophecy and having a proper understanding of it is assurance of salvation. Much could be discussed on this wise, but the focus of this post will be the number of resurrections and judgments.

A Humble Faith is Confused and Uncertain?

There are many confused Protestants in the land because supposedly, being confused gives glory to God. One of myriad examples is a book written by Puritan wannabe Russ Kennedy of Clearcreek Chapel in Springboro, Ohio titled “Perplexity.” The primary thesis of the book is about how unanswered questions are a form of worship. But this is typical: the Bible states that God is not a god of confusion, but Protestant orthodoxy can always be counted on to set the Bible straight. My point here is that there are many Protestants that believe the Bible teaches about multiple resurrections and judgments, But that’s NOT Protestantism. Most Protestants do not know what a Protestant is…which of course in not commendable.

At any rate, confusion never walks with surety.

Justification by Faith: One Resurrection; One Judgment

What is Protestant orthodoxy on this matter? Answer: one resurrection and one judgment immediately following. And why does this matter? It matters because this view of eschatology is tied directly to the Protestant position on justification; or in other words, the essential doctrine of Protestantism known as justification by faith.

In that doctrine of salvation (soteriology), there is no assurance of salvation until your salvation is confirmed at the one final judgment at the end of the ages. In that one final judgment, God “separates the sheep from the goats.” This is the judgment of the nations and NOT the great white throne judgment, but articulating the differences is not the subject of this particular post; our subject is justification by faith and its necessary eschatology that supports its authentic soteriology.

Orthodoxy: Obedient Faith Not OSAS   

Most Protestants also believe that once saved always saved (OSAS) is Protestant orthodoxy, but this is something else you can add to the long (very long) list of things that Protestants think Protestants believe. Protestant orthodoxy holds to salvation as a process. It is the idea that the process has a beginning point, a progression, and a final confirmation. A good snapshot of this is how Protestant orthodoxy interprets Philippians 2:12,13.

Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure.

First, “obeyed” is the Protestant “obedient faith” or “obedience of faith.” What’s that? It is the idea that Christians only perform one act of obedience, living by faith…alone. How do you live by faith alone? It’s a good question because our culture defines faith as purely mental. Therefore, how do we “live” actively by faith alone? As homo sapiens, we not only sit around and think—we do things.

The answer is in… “work out your own salvation with fear and trembling.” Here, orthodoxy interprets “salvation” as justification, or the saving of the soul by Divine decree. Therefore, salvation needs to be worked out through faith alone.

“The Imperative Command is Grounded in the Indicative Event”

Also, and this is a BIG also, our working out of our salvation by faith alone, or faith-alone work, should be motivated by the supposed fact that “Christians” remain under the condemnation of the law, and should live in constant fear of condemnation which motivates us to live by faith alone lest we fall into “works righteousness [justification].” Because justification is seen as a process, and its end acquired by faith alone, one must not “jump directly from the command to an act of obedience.” Instead, everything we do must be “grounded in the historical Christ event” via faith alone, or by faith-alone works. This is how orthodoxy categorizes works in the Christian life: works, or a “righteousness of our own,” jumps from the command to obedience which is not of faith while faith-alone works operates on all obedience being grounded in the cross event.

In our Heidelberg Disputation series, mainline Protestant evangelical Phil Johnson is cited in regard to orthodoxy’s very definition of faith: it is returning to the same historical Christ event that saved us over and over again. By doing this, the righteousness of Christ is imputed to our Christian life (sanctification, or a process of increased setting apart for God’s purposes), and the justification process continues to move forward. This is important to note because said imputation continues to satisfy the law, and remember, our primary motivation is fear of condemnation from being under law.

So, to clarify, our primary faith-alone work is to continually return to the same gospel that saved us, otherwise known as “preaching the gospel to ourselves” in order to keep the law satisfied. A perfect law-keeping is imputed to us as we live by faith alone in “what Jesus has done, not anything we do.”

The Preeminence of the Law in Protestant Soteriology  

Let’s tally all of this up in regard to the subject: Protestant orthodoxy makes law preeminent in salvation, and there is only one judgment that deals with the law; the great white throne judgment at the end of the ages. Orthodoxy rejects any judgment that excludes the condemnation of the law. Their gospel calls for a judgment that confirms those who “live by the gospel” well enough to be covered by Christ’s fulfillment of the law through His perfect law-keeping.

Judgments for rewards apart from the law and its condemnation are rejected by orthodoxy. The reward for living by faith-alone well enough is salvation. Because we are saved by faith alone, we must begin by faith alone, live by faith alone, and will be judged according to how well we did that. When we stand AT the judgment, if God only sees the works of Christ and not anything we did, we will “stand IN the judgment.”

Though Christ is said to have preeminence among Protestants, that’s only because Christ paid the penalty of sin under the law, and supposedly fulfilled its demands in our stead. The law is what really has preeminence in Protestant orthodoxy.

And this is why only one judgment is accepted; because all other judgments are for reward APART from the law’s condemnation.

What Saves a Protestant at the Judgment?

In the rest of Philippians 2:12,13 we read, “for it is God who works in you, both to will and to work for his good pleasure.” If you have been following our Heidelberg Disputation series, you know that authentic Protestantism interprets this through Martin Luther’s bondage of the will. Luther believed that man was created with a passive will. Like water, it is only active when it is acted upon from outside of itself. Water doesn’t move unless gravity pushes it—it doesn’t change temperature unless the environment acts upon it from the outside. Likewise, the Christian does not work, he/she only has the will to act if acted upon from the outside. God is the only one who has an active will, and He created man with a passive will.

Luther framed this in context of death. According to Luther, death is not a nonexistent state, but merely a passive state. The dead exist, but they are in bondage to passivity unless acted upon. Luther also believed that this is illustrative of the Christian life. Christians are still dead in trespasses and sin, and only perform good works when acted upon from the outside by God. This is in fact central to the Protestant ideology that drives its soteriology.

Conclusion  

Assurance of salvation cannot be a reality in authentic Protestantism because surety removes the condemnation of the law regardless of anything we do. The goal is not the obedience of love, but the so-called obedience of faith that satisfies the “righteous demands of the law.” If we live by faith alone, the obedience of Christ will be imputed to us. This belief is what saves the Christian at the final judgement.

In part two, we will examine what Philippians 2:12,13 is really stating, and its relationship to eschatology. Moreover, we will examine why Christians can have doubtless assurance of salvation accordingly.

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.

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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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How Calvinism Turns Brave Hearts into Cold Hearts

Posted in Uncategorized by pptmoderator on November 12, 2014

PPT HandleOriginally posted April 29, 2013

I will post a video at the end of this article that elicited the following response from those who posted it on the social network where I watched it:

“Not sure what one could add to or take away from what we have just seen. I am reminded of Matt. 24 when Jesus says that because of lawlessness the hearts of many will grow cold. “Just do it” and laughter throughout the time is just beyond me. Heather was in tears. I wanted to throw up. Beyond disgusting.”

The key to understanding the cold-bloodedness that they observed is in their mention of Matthew 24:12, and the two key words are BECAUSE and LAWLESSNESS. Christ said that “because” of “lawlessness,” love would “grow cold.” The source of this lawlessness is described by Jesus in the previous verse: “many false prophets.”

Now we would do well to examine what Christ meant by the word often translated “lawlessness” and “wickedness” in our English Bibles. These words posit the idea of bad behavior, but that’s not what the actual word that is used by Christ means at all. The word is “anomia.” The “a” is a negative article prefix that means “anti” and “nomia” or nomos, refers to God’s law specifically. The idea of sinful behavior is an entirely different word altogether. Among many used is “hamartia,” or “sin” and these two words are specifically contrasted in 1John 3:4. Sin is defined by any aberration of God’s standard.

In Matthew 24:12, as well as many other passages, an anti-Bible agenda is in view propagated by false prophets.

The world in general becomes cold-hearted by rejecting the law of God written on their hearts and administered by the conscience—either excusing or accusing their actions (ROM 2:15,16). The conscience can eventually be seared if continually violated and ignored (1TIM 4:2). Christians are to keep a clear conscience before God (Acts 24,16 1Peter 3:16, 1TIM 1:5, 3:9, 2TIM 1:3). Keeping a clear conscience before God is obviously behavior focused as judged by the Bible.

One of the monumental misnomers of all time is the idea of “legalism.” This term was formulated by false prophets who really want to steer us away from nomos. Misguided obedience has never been the church’s primary nemesis; it has always been anti-word of God. When the apostle Paul warned those who wanted to be justified by the law, “law,” is in a manner of speaking; Paul was referring to what false teachers purport to be the law, not an actual sincere love for truth and a desire to live by it. This is why James stated that anyone who wanted to be justified by the law had to keep all of it, not a standard of their own choosing (James 2:10). Supposed law-keeping is also often connected to salvation by mere ritual as well. This point cannot be better made than to cite what Paul wrote to the Galatians:

5:2 Look: I, Paul, say to you that if you accept circumcision, Christ will be of no advantage to you. 3 I testify again to every man who accepts circumcision that he is obligated to keep the whole law. 4 You are severed from Christ, you who would be justified by the law; you have fallen away from grace. 5 For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness. 6 For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love. 7 You were running well. Who hindered you from obeying the truth? 8 This persuasion is not from him who calls you.

We see here, clearly, that Paul was confronting a belief that being circumcised according to law excused them from a truthful obedience to the law. In other words, justification by law-keeping is ALWAYS a dumbed-down version of the law to make adherence for salvation feasible. Paul contrasts this with true obedience to the law in sanctification:

You were running well. Who hindered you from obeying the truth?

Justification by law-keeping is NEVER an endeavor to obey the truth; it is ALWAYS the replacement of God’s law with the traditions of men—making the law of God “void.” The Pharisees, the supposed poster children for “legalism,” or “living by the law,” were not guilty of trying to obtain salvation by a sincere obedience to the truth, but rather replaced the law of God with their traditions and made that the standard for salvation (which has no law standard to begin with):

Matthew15:1 – Then Pharisees and scribes came to Jesus from Jerusalem and said, 2 “Why do your disciples break the tradition of the elders? For they do not wash their hands when they eat.” 3 He answered them, “And why do you break the commandment of God for the sake of your tradition? 4 For God commanded, ‘Honor your father and your mother,’ and, ‘Whoever reviles father or mother must surely die.’ 5 But you say, ‘If anyone tells his father or his mother, “What you would have gained from me is given to God,” 6 he need not honor his father.’ So for the sake of your tradition you have made void the word of God.

Matthew 23:16 – “Woe to you, blind guides, who say, ‘If anyone swears by the temple, it is nothing, but if anyone swears by the gold of the temple, he is bound by his oath.’ 17 You blind fools! For which is greater, the gold or the temple that has made the gold sacred? 18 And you say, ‘If anyone swears by the altar, it is nothing, but if anyone swears by the gift that is on the altar, he is bound by his oath.’ 19 You blind men! For which is greater, the gift or the altar that makes the gift sacred? 20 So whoever swears by the altar swears by it and by everything on it. 21 And whoever swears by the temple swears by it and by him who dwells in it. 22 And whoever swears by heaven swears by the throne of God and by him who sits upon it. 23 “Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier matters of the law: justice and mercy and faithfulness. These you ought to have done, without neglecting the others. 24 You blind guides, straining out a gnat and swallowing a camel!

25 “Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and the plate, but inside they are full of greed and self-indulgence. 26 You blind Pharisee! First clean the inside of the cup and the plate, that the outside also may be clean. 27 “Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs, which outwardly appear beautiful, but within are full of dead people’s bones and all uncleanness. 28 So you also outwardly appear righteous to others, but within you are full of hypocrisy and lawlessness.

And what were the Pharisees full of “within”? “[L]awlessness” which is the word “anomia.” The English translation is “anti-law” or “antinomianism.” That’s what the Pharisees were full of within—not “legalism” which is a concept not found in the Bible anywhere by idea or word. There is obedience to truth or anti-truth—no in-between.

“Legalism” fosters the idea that Christians can unwittingly try to please God by obeying the truth as a way to earn their justification. The idea was hatched by the Reformers and is a Neo-Calvinist doctrinal mainstay in our day. The favorite illustration is the Pharisees who supposedly were really, really good at keeping the law and obeying the Bible in an attempt to earn their justification. This is a ploy to create confusion in regard to the law’s relationship to justification and sanctification. The Reformers created immense fear among Christians by making the law’s relationship to justification the same as sanctification. In justification, law has no jurisdiction in regard to the Christian. The Christian is transformed from a status where the law is the standard to be justified (and impossible) to a status where the law informs our sanctification totally separate from justification. So, the law is a standard for sanctification, but in regard to the Christian, the law no longer has jurisdiction over his/her salvation. In Calvinism, the law remains a standard for justification IN salvation that must be maintained until the final judgment.

Because man is created to do works, this makes sanctification very tricky with our eternal destiny hanging in the balance. Calvinists therefore assure Christians that if they live their Christian lives by faith alone—they are playing it safe. As one New Calvinist told me: “If I let Jesus do all the work, He can’t fault me for anything when I stand before Him.”  Of course, living in a way that imputes the works of Christ to our Christian walk is very complicated, but be assured: New Calvinists will teach us how to “practice obedient faith” so we can arrive at the final judgment covered by “what Jesus has done, not anything we do”….in our Christian walk. This confounding of the law’s relationship to justification and sanctification makes the Christian walk a minefield with constant danger of  “making sanctification the ground of our justification.” We must therefore seek out the Reformed for their secret formula for living the Christian life by faith alone. “Sola Fide” is for justification and sanctification both—that’s the dirty little secret. The Reformed couch the language in terms like “obedient faith.” The Reformers saw faith as a neutral conduit that God uses to impute the perpetual works of Christ to the believer. In other words, Christ’s atoning work is not yet finished for salvation: though accomplished in one period of time, it must be continually appropriated to maintain our just standing. The maintenance of our salvation is in view. Hence, we must “preach the gospel to ourselves every day.”

But this brings us from fearful hearts to cold hearts. Reformed theology will heap its share of cold-hearted mentality on humanity “because of anomia.” It’s just more anomia dressed in religious garb. This brings my point back to the video that was posted. It is cold-heartedness on steroids regarding the abortion issue. Therefore, the following should make perfect sense to us:

According to the National Right to Life, the total number of abortions in the US is down-33% from its peak in 1980/81- and the greatest decrease is among adolescent girls and young women. Good News!

But if we look further into these statistics, we find disconcerting news for the Church: The abortion rates among professing Christians are commensurate with the rest of the population!

Approx. 560,000 for Protestants (43%)

Approx. 350,000 per year for Catholics (27%)

13% of abortions (approx. 170,000 per year) are performed on self-described “Born Again” or Evangelical Christians (Alan Guttmacher Institute and Physicians for Reproductive Choice, “An Overview of Abortion in the United States,” 2003 and 2008)

Even more disturbing is the fact that these percentages have NOT dropped, even though the number of abortions have in recent years!

These statistics reveal that actually MORE women who profess Christianity are having abortions.

This is what Reformed theology has always done to society. Despite the traditions of men that claim otherwise, the Reformation did not bring light to darkness, it brought more darkness. Post Reformation brought little more than chaos and turmoil to Europe—more than it had ever seen before. It brought tyranny to America in the form of the Salem witch trials, and its contemporary resurgence has resulted in an unprecedented level of abuses in the American church.

It is the epitome of a primary concern of Christ during His ministry: the replacement of the law by the traditions of men resulting in anomia. While waxing eloquent about the Pharisees, Neo-Calvinism is in fact a return to what plagued the apostolic church. To say that Calvinists vaunt the opinions of a litany of past Reformers as authority is an understatement of the most dramatic sort. Even Charles Spurgeon, “the prince of preachers” did little more than regurgitate Reformed tradition. Recently, one Reformed conference was based on the writings of twenty-five Reformed icons. The popular Resolved conferences hosted by John MacArthur highlighted the traditional teachings and legacies of Reformed men of years gone by.

With all of the harping about the Pharisees by Calvinists—they are the Pharisees, and they propagate the same kind of cold-heartedness with it.

Their heart is unfeeling like fat, but I delight in your law.

~Psalm 119:70

paul

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