Paul's Passing Thoughts

The Nature of God

Posted in Uncategorized by Paul M. Dohse Sr. on August 7, 2015

God-Is-LoveI believe incredibly exciting times await God’s people as they break free from the Protestant Orthodoxy Dark Ages. The key will be the realization that God wrote the Bible for the average individual. We have an example of this regarding the nature of God; a subject thought to be too deep for the average disciple.

Our only head is Christ who teaches all, and the idea of being taught assumes the ability to understand. God’s people need to simply let the words in the Bible say what they plainly say, and we are individually responsible for doing so. One must free their minds from the tyranny of orthodoxy and journey into the Bible with their own God-given mind, and they will be responsible to God alone for doing so.

What then does the Bible teach us about God’s nature? The Bible states that God is love:

Beloved, let us love one another, for love is from God, and whoever loves has been born of God and knows God. Anyone who does not love does not know God, because God is love.

So we have come to know and to believe the love that God has for us. God is love, and whoever abides in love abides in God, and God abides in him.

Obtaining God’s Love

Protestant orthodoxy has a peculiar teaching known as the “vital union.” According to Reformed tradition, we maintain this vital union of “Christ in us and us in Christ” by “preaching the gospel to ourselves.” This is done by searching for sin in our lives so that we can return to the cross for forgiveness resulting in increased salvation. The following chart publicized by several Reformed organizations illustrates the process:

how-to-preach-the-gospel-to-yourself-2 (2)

In case you think this is a “biblical” process for best results in growing as a disciple expressed in the illustration by “Heart Changed,” think again as illustrated by another chart published by several Reformed organizations as well:

gospel-grid

In this chart, what is growing? Us, or our “salvation”? Many Reformed teachers in our day are fond of telling us how to “keep ourselves in the love of God” by “preaching the gospel to ourselves every day.” In fact, if we change, the following chart from the same camp shows the consequences:

ssp_temp_capture1

…our salvation gets smaller! In contrast, we obtain God’s love once, and for all time, by believing in His Son, and experience assurance of that love but walking according to our new being.

Little children, let us not love in word or talk but in deed and in truth. By this we shall know that we are of the truth and reassure our heart before him…

But according to Protestant orthodoxy, if we make every effort to love God and others instead making every effort to find more and more sin in our lives, the gospel effect in our lives is diminished.

The Nature of God

How we obtain the love of God as prescribed by Protestant orthodoxy flows from its tenets regarding the nature of God. Primarily, God is defined as sovereign. Rather than sovereignty being an aspect of God’s nature, it is made to be the primary organizing principle—not love. This is an important distinction for those who take part in the exodus from Protestant darkness; will God’s nature be defined by a grammatical and exegetical interpretation of Scripture, or an interpretation based on orthodoxy?

Clearly, the Bible states that God is love. So, how does the Bible define love? Let’s see:

1Corinthians 13:1 – If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal. 2 And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but have not love, I am nothing. 3 If I give away all I have, and if I deliver up my body to be burned, but have not love, I gain nothing.

4 Love is patient and kind; love does not envy or boast; it is not arrogant 5 or rude. It does not insist on its own way; it is not irritable or resentful; 6 it does not rejoice at wrongdoing, but rejoices with the truth. 7 Love bears all things, believes all things, hopes all things, endures all things.

8 Love never ends. As for prophecies, they will pass away; as for tongues, they will cease; as for knowledge, it will pass away. 9 For we know in part and we prophesy in part, 10 but when the perfect comes, the partial will pass away. 11 When I was a child, I spoke like a child, I thought like a child, I reasoned like a child. When I became a man, I gave up childish ways. 12 For now we see in a mirror dimly, but then face to face. Now I know in part; then I shall know fully, even as I have been fully known.

13 So now faith, hope, and love abide, these three; but the greatest of these is love.

The so-called Reformed gospel of sovereignty calls for the total inability of man to love God even after their definition of conversion. One well known Reformed theologian wrote a book titled One Way Love. This staple Protestant belief is defined in the doctrine of double imputation which calls for the imputation of Christ’s alien righteousness to be imputed to our lives apart from anything we do other than preaching the gospel to ourselves. Much is made of living the Christian life by faith alone in order to maintain our “just standing.”

What it boils down to is God creating evil for His own glory. Whether you consider the teachings of Martin Luther or John Calvin, the founding fathers of Protestantism, this is an irrefutable fact. Luther taught that God created mankind with a passive will; in other words, a will that can only act if acted upon from an outside source. This testifies to God’s nature as defined by sovereignty. Hence, certain people are predetermined to suffer for eternity. In regard to this, John Calvin stated,

[God] arranges all things by his sovereign counsel, in such a way that individuals are born, who are doomed from the womb to certain death, and are to glorify him by their destruction.

~Institutes 3.23.6

I again ask how is it that the fall of Adam involves so many nations with their infant children in eternal death without remedy, unless it so seemed meet to God?…The decree, I admit, is dreadful; and yet it is impossible to deny that God foreknew what the end of man was to be before he made him, and foreknew, because he had so ordained by his decree.

~Institutes 3.23.7

This is contrary to love which is the true nature of God, being “kind,” and “Love does no wrong to a neighbor; therefore love is the fulfilling of the law.” The Reformed even make it a point to say that God did no wrong by creating man in an evil state because the end cause is God’s glory. If God brings good out of something evil, in the final analysis it is good because the end is good. It is also said that God created evil to make good better. However, that still does not dispose of the kindness issue. Love CANNOT be unkind to ANYONE.

Furthermore, it does not seek its own way, and you can insert “its own glory” in that list as well. Moreover, love does not rejoice in evil for any outcome, and always rejoices in truth and not the temporary demise of truth for some kind of better outcome. That notion is absurd.

In the final analysis, one of God’s attributes is sovereignty, but sovereignty is not the organizing principle of his nature because his nature is love.

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 7: Martin Luther’s Unveiling of the Bondage of the Will

Posted in Uncategorized by Paul M. Dohse Sr. on July 14, 2015

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Welcome truth lovers to Blog Talk radio.com/False Reformation, this is your host Paul M. Dohse Sr. Tonight, part 7 of “The Magnum Opus of the Reformation: Martin Luther’s Heidelberg Disputation, Martin Luther’s Unveiling of the Bondage of the Will.”

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Tonight, we continue in our sentence by sentence evaluation of the HD [Heidelberg Disputation] after addressing some asides in parts five and six. We hear a lot about Martin Luther’s bondage of the will. Tonight, we are looking at the very conception of Luther’s beliefs on the human will. What we are going to find is that Luther’s explanation of human will derived from his position of mortal and venial sin.

Simply stated, if one believes that every act they perform is mortal sin, even their good works, their life is forgivable. Man must not believe he can do a good work. Let’s use theses 11 and 12 to segue into thesis 13 which is the first unveiling of Luther’s bondage of the will.

Thesis 11: Arrogance cannot be avoided or true hope be present unless the judgment of condemnation is feared in every work.

This is clear from Thesis 4. For it is impossible to trust in God unless one has despaired in all creatures and knows that nothing can profit one without God. Since there is no person who has this pure hope, as we said above, and since we still place some confidence in the creature, it is clear that we must, because of impurity in all things, fear the judgment of God. Thus arrogance must be avoided, not only in the work, but in the inclination also, that is, it must displease us still to have confidence in the creature.

Here is something that I haven’t talked about enough in this series: the Reformers were masters of doublespeak. So far, it is obvious that Luther disavowed any value in regard to human life. Yet, in some sentences, he sort of makes it sound like that the issue is life without God. This isn’t the case at all; this is a strict dichotomy between 100% evil and 100% good with nothing in-between.

In contrast, God makes new creatures of mortal men. This flies in the face of Reformed ideology and all of the theology that flows from it. Note that, like all good Gnostics, Luther saw impurity in “all things.” And of course, that includes mankind.

Hence, as stated in this thesis by Luther, man must not have any confidence in self. In other words, God’s creation of man has no inherent ability. The natural ability to do anything is the glory story. Anything that brings glory to man diminishes God. Listen, as one example, the Puritans didn’t dress like they did for no good reason. To wear something with a little color or style would have been the glory story. By the way, do you want to help people? Know this: EVERYTHING people do they do for a reason. Logic drives action. If you want to help people, find the logic behind the action.

So, Reformed ideology splits reality into a strict either/or dichotomy; it’s either the glory story or the cross story. The glory story, or the story of man, can only bring about arrogance.

Let’s pause here to look at the foundational ideology of the Reformation which deals primarily with metaphysics. Like I said, everything people believe and do flows from their logic, so what is the logic that all of this stuff flows from? This is a very simplified version, but it really boils down to this: God does everything that He does because of His self-love. And because God loves Himself, He created evil as a contrast to His holiness. In other words, evil helps to define His holiness by contrast.

This leads to the essence of state of being, or metaphysics, or why things are, or their state of being, according to the metaphysical narrative. What’s a metaphysical narrative? Simply stated: state of being is a story written by God. Everything that is happening in the world today, right down to what people decide to wear, is predetermined by God in His historical prewritten narrative.

All of this benefits God’s self-love. Everything is for His glory. And according to this story, man thinking that he has freedom of choice on any level is evil, and what is he doing? Right, he is writing his own story. If you think that it was your decision to wear what you wore today, you are writing your own glory story. Either you are writing your own life story, or God is writing your life story. You are either god writing your own reality, or God is writing your realty.

Of course you don’t have freedom of the will—that would be writing your own reality—that would be making yourself God. We can also stop here and talk about how the Bible fits into this. The Bible becomes a prototype or model for interpreting reality according to God’s story which is primarily about redemption. The Bible is therefore a tool for interpreting reality according to the cross story, or God’s prewritten metaphysical narrative. And folks, this is everywhere. This way of using the Bible saturates the institutional church.

An example, one of myriads, is the Bible Mesh study material. Listen carefully to what these guys are saying in this promo for the study:

Notice the constant theme of Bible as story, and everything in the Bible being about Christ; ie., redemption. Notice that the Bible is also “your story” and this study enables you to put yourself in the story. You have heard me talk often about the redemptive historical method of interpreting the Bible and this is what it is. They make the Bible a tool for interpreting all of reality according to Martin Luther’s cross story metaphysics. And frankly, 90% of the evangelicals occupying the pulpit in the institutional church take this approach to the Bible.

Thesis 12: In the sight of God sins are then truly venial when they are feared by men to be mortal.

This becomes sufficiently clear from what has been said. For as much as we accuse ourselves, so much God pardons us, according to the verse, »Confess your misdeed so that you will be justified« (cf. Isa. 43:26), and according to another (Ps. 141:4), »Incline not my heart to any evil, to busy myself with wicked deeds«.

So, if you look at two slides on the program slide show, you see two contemporary illustrations published by the Reformed camp that explain where we have come to this point. The two man chart explains the metaphysics,

the-fetus-of-cog2Cross Chart WB

and the cross chart explains the application as stated in this thesis by Luther: “For as much as we accuse ourselves, so much God pardons us…” His use of Isaiah 43:26 pretty much puts it in a nutshell: confession of sin leads to ongoing justification which can only be found in the institutional church. If we believe man has no will to choose good, and that everything we do is sin, we qualify to be forgiven for purposes of ongoing justification. It’s not complicated.

Thesis 13: Free will, after the fall, exists in name only, and as long as it does what it is able to do, it commits a mortal sin.

The first part is clear, for the will is captive and subject to sin. Not that it is nothing, but that it is not free except to do evil. According to John 8:34,36, »Every one who commits sin is a slave to sin.« »So if the Son makes you free, you will be free indeed.« Hence St. Augustine says in his book ›The Spirit and the Letter‹: »Free will without grace has the power to do nothing but sin«; and in the second book of ›Against Julian‹, »You call the will free, but in fact it is an enslaved will,« and in many other places.

The second part is clear from what has been said above and from the verse in Hos. 13:9, »Israel, you are bringing misfortune upon yourself, for your salvation is alone with me,« and from similar passages.

Again, we will take note of something Luther was accustomed to in his doublespeak. Though he quotes Augustine saying that the will can do nothing but sin without grace, we know that Luther also believed that the will can do nothing but sin WITH grace. This is just another example of his doublespeak. This seems to be very indicative of Reformed teachers; they sow seeds of doubt that they are stating outrageous ideas, but after a space of time the outrageous, tempered by a contradictory statement, will be accepted through repetition. The doublespeak is a red herring until you are fully indoctrinated.

Luther is stating here that the will is “not free except to do evil.”

Thesis 14: Free will, after the fall, has power to do good only in a passive capacity, but it can always do evil in an active capacity.

An illustration will make the meaning of this thesis clear. Just as a dead man can do something toward life only in his original capacity (in vitam solum subiective), so can he do something toward death in an active manner while he lives. Free will, however, is dead, as demonstrated by the dead whom the Lord has raised up, as the holy teachers of the church say. St. Augustine, moreover, proves this same thesis in his various writings against the Pelagians.

Here is where we will employ some help from one of the leading Reformed scholars on Luther’s theology of the cross. This is from Gerhard O. Forde’s “On Being a Theologian of the Cross” which is a commentary on the HD.

Theses 14 and 15 are an attempt to define a little more closely what sort of ability may be ascribed to the will. If, as we have seen in thesis 13, the will is not nothing and is not forced or determined, and if, as we might say, we are not puppets, how then may the power of the will be described?

Pause.

Stop right there. This is the Reformed, “But of course we are not puppets, so how do we explain this?” But the only logical conclusion to Reformed ideology is that we are in fact puppets. In classic Reformed teaching protocol, the brainwashing technique is to deny the logical conclusion while hoping that you will function according to the very logical conclusion and goal that they are seeking.

Listen, according to their very own redemptive-historical hermeneutic, we are nothing but characters in a narrative. No, no, no, we are not puppets, rather, we are mere characters in a metaphysical narrative who are penciled in. And we have a choice, and this is a paraphrase, “…join the plot of the divine drama that includes your story, or attempt to be your own god and write your own glory story.” That’s it. That’s it in a nutshell.

I have been learning a lot from Susan about Jonathan Edwards, and she has so much data already accumulated that I don’t know whether she is going to be able to find this or not, but she was sharing with me about Edwards’ view of the will. Basically, he believed that before a person performs an action, God puts the thought, idea, will, and decision to act in one’s mind beforehand. This kind of goes hand and hand with Edwards’ belief that God is recreating reality at every moment. So, in essence, everything you do is a recreation of reality when it gets right down to it.

So this is how this works: the Reformed will continue to deny that we are puppets while teaching all of the elements of puppeteering. If you teach all of the elements constantly while never speaking of the logical conclusions, people will eventually function according to the logical conclusions which is what they are after. Functionality is the goal—not understanding. Reformation ideology is vehemently opposed to reason and understanding.

Here is another example: the official Reformed doctrine of already not yet. So classic. Sure, sure, you are already saved, of course you are! But not yet. So you think: “Well, sure, our salvation will be fully realized when we are resurrected. That makes total sense.” Well guess what? You just bought into progressive justification. See how this works? Salvation doesn’t have a beginning and an end. It’s a conception. Conception is a onetime final event that completes its work in an instant. You didn’t exist, now you do—end of story.

Let’s continue with Forde’s quotation.

If the claim is that we are to “do what is in us,” then the question quite naturally follows: What then is in us? What sort of capacity do we have?

Pause. Stop right there. Let me shortly answer that question according to 1John chapter 3 before we move on: God’s seed. God’s DNA. We are literally born of God and have His seed IN us. We are new creatures born of God.

To get at the question Luther here uses a distinction current in his day between what our translation has called a “passive capacity” and an “active capacity.” What does that mean? In its passive capacity the will can do good when it is acted upon from without but not on its own, not in an active capacity. A commonly used physical analogy is water. Water has a passive capacity to be heated, but it can’t heat itself. It has no active capacity to do that.

The example Luther uses in his proof is even more to the point because it deals with death and life. On the one hand, corpses could be said to have a passive capacity for life because they can be raised from the dead. But not, of course, on their own power, not in an active capacity, not even in the slightest. Not even by doing their best! The capacity they have is strictly passive. They can be raised, but only by divine power. On the other hand, it is of course true that while a people live they have the active capacity to do something about life and death. They can take life, either their own or some other, but they can’t create or give life. Yet, that only demonstrates that, after the fall, will in its active capacity can only do evil. Since will after the fall is dead and bound to do deadly sin, it can be rescued only from without, as indicated by the fact that it could not bring life out of death but could only be commanded from without by our Lord.

Thus, the fact that even after the fall the will is not nothing means that there is something there. What is it? It is a strictly passive capacity, not an active one. That means that it can be changed but it will not change itself. To be changed, it will have to be accessed “from without.” But it will take radical action. It will take death and resurrection. So we are again pointed toward the cross.

Here, we have plunged the depths of Martin Luther’s bondage of the will. Man is dead, and death is defined as the waters of mortal sin. The waters of mortal sin are not only what man dwells in, he is those waters. He is passively dead. The only active works he can do is dead works. The material realm is man’s glory story of death. He ebb and flows between dwelling in death and experiencing resurrection resulting from him being acted upon from the outside. Being acted upon is completely determined by God’s decision and good pleasure. The long and short of being saved is merely giving testimony to this fact and seeing it for what it is. Saving faith is giving testimony to what you see only, and not anything that you do.

To think you are not dead is mortal sin that cannot be qualified for forgiveness. And again, do see what these guys do? No, no, we are not puppets, right? A question: what do we know about puppets? Well, we know that they are dead. We know that they cannot do anything until they are acted upon, right? This Gerald Forde guy is just like all of the Reformed; he will deny that he is saying that we are mere puppets, and then will describe our Christian existence as puppetry.

This is what annoys me so deeply about people who listen to these yahoos because, “they say some good things.” Why would anybody spend any time investing in this intellectual dishonesty?

So, what is the biblical view of the will? Romans chapter 6. Before one is saved, they are enslaved to sinful desires and free to do good works. Slavery indicates the type of wages that the slave gets—only wages for death. Unsaved people are also indifferent to the law that they will be ultimately judged by. They do not love God’s law. But, they definitely have a free will to follow their God-given conscience and receive rewards for doing so. A person who lives a good common sense life will of course suffer fewer calamities than the foolish. But in the end, this only means less condemnation.

The saved person also has a free will. They are enslaved to righteousness, but unfortunately free to commit sin. However, they do not receive wages of death because they are no longer under the condemnation of the law. They can only receive wages for life. They are no longer indifferent to the law, but love God’s law and its truth. The chart below may help:

romans-6

The new birth is a reversal of sin and slavery resulting in a change of direction. No one sins perfectly, and no one loves perfectly. It’s a direction, not perfection. But if you look at the Reformed cross chart again, neither is it a downward direction of sinful perfection resulting in making the cross bigger.

That’s the end of our lesson tonight—let’s go to the phones.

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