Paul's Passing Thoughts

The Three Major Approaches to Change Among Evangelicals According to How Romans 8:2 is Interpreted.

Posted in Uncategorized by Andy Young, PPT contributing editor on March 22, 2016

Originally published November 22, 2015

” ‘I didn’t do it! Jesus did it through me!’ See how this works? You did it, but ONLY because it…was/is ‘God’s will.’ Let’s be honest; we talk like this all the time, and it is exactly why ’10 percent of the people do 90 percent of the work.’ But more importantly, it’s their gospel.  Their sanctification paradigm defines their definition of the new birth.”

ppt-jpeg4For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.

Key to our discussion is how one interprets the word “law.” In the first model of change, “law” is a realm…like, “law of gravity.” I once heard the well-known evangelical Paul David Tripp say the following about Christians: we can’t overcome sin anymore than we can overcome hitting the ground by jumping out of a second story window (paraphrase). Now, Tripp said this at a major Southern Baptist seminary chapel session to the echoes of many “amen”s. This is by no means fringe stuff; in fact, the first model here is the most common.

Before we go further, let me emphasize the gravity of this issue, pun intended. Please, if you forget everything else, don’t forget this: a person’s view of Christian change is indicative of their gospel. That’s what the parable of the talents is about. We tend to think that justification and sanctification are separate, and indeed they are; yet, a person’s view of sanctification reveals their gospel.

So, in this first model, what is the salvation construct or the definition of the new birth? The new birth is defined by a mere ability to “see the kingdom.” The new birth is mere perception. The “Christian” now has the ability to see the Spirit realm and the sin realm. As the so-called saints see both realms in a greater and greater way, they experience an increasing level of joy. This is their definition of new birth which takes place many times over the course of their lives. The more they see their own sin and God’s holiness, the more gratitude they have for their original salvation. Joy, regardless of what is going on in the realms, is the goal. You can see how this looks and sounds spiritual.

But what changes? Only your ability to see, leading to a deeper and deeper joy. Physical change that is experienced is not really being done by you. How does that work? Let me share how this supposedly works according to say, Martin Luther, John Calvin, Jonathan Edwards, et al. The sin realm is passive and the Spirit realm is active. Let’s consider the physical realm, or sin realm. Let’s consider a 2x4x8 piece of lumber. You can see it, feel it, smell it, and if you would like, taste it as well. No problem here, the 2×4 is real. But, it is passive; that 2×4 sits there and does nothing until somebody picks it up. But you say: “Paul, your analogy breaks down here because the material workman is playing an active part; so, he is also active, and not just passive.” Not really. If you have read any of my wife’s stuff on the Puritans, you know that ideas precede all actions, and God is the creator of all ideas. So right, the workman picked up the 2×4, but only because of God’s will—God initiated the act through the action of “the first, or beginning idea (Edwards).”

Now listen, most Christians would write this stuff off as philosophical nonsense, but here is the problem: it’s how they function, and it’s how they talk. Want an example? “I didn’t do it! Jesus did it through me!” See how this works? You did it, but ONLY because it…was/is “God’s will.” Let’s be honest; we talk like this all the time, and it is exactly why “10 percent of the people do 90 percent of the work.” But more importantly, it’s their gospel.  Their sanctification paradigm defines their definition of the new birth. Listen to what a Christian lady said to me about two weeks ago: “I want people seeing Jesus, not waist deep in theology.” She may not realize it, but what is she really advocating? What drives a statement like that?

Here is another variation, “yielding.” This is the second model, and we will get to the third one shortly. This proffers the idea that when we are “saved,” we are moved between the Spirit realm and the sin realm. Both put pressure on us, and at any given time we “yield” to one or the other. But again, the only reason we yield is because God gives us the will through the first idea. Let’s move on to the third model.

In this model, the “law” is not a realm, it’s the word of God. Both words in this verse for “law” are the same Greek word (nomos). By the way, the Greek word for “realm” is a totally different word (vasíleio). Let’s also define what we mean by “law.” When we use this word, we are simply speaking about the Bible, or Scripture—the words are used interchangeably. There are many, many examples of this, but one is Galatians 3:21-23. And while we are in Galatians 3, here is a related thought that will not be unpacked in this message, but is relevant and put forth for your pondering pleasure: if Jesus kept the law for us so that we can be justified, Jesus isn’t the only seed, the law is also a seed and a giver of life. It doesn’t matter who keeps the law, it can’t give life. We are justified by the new birth, not the law. This is Paul’s EXACT argument in Galatians 3. But what about Matthew 5:17, right? That’s what somebody is going to ask. Well, we aren’t going to unpack that either, but the answer is right here in Romans 8, and you can ponder that on your own time as well.

But here we are in Romans 8:2, faced with the consideration of two laws and what does this mean? There is only one Bible, right? Of course, but here is where I plug in the issue I often hear pastors complain about: passiveness in the church. Most pastors attribute it to “fear.” And what are they afraid of? They are afraid of condemnation because they don’t understand Romans 8:2 and the Spirit’s two uses of the law. They do not know the difference between under law and under grace in Romans 6:14. You see, the first part of Romans 8:2 is the first part of Romans 6:14 and also the second parts respectively.

Of course 10% of the people are doing 90% percent of the work because Jesus is doing the other 90%, and he would be doing 100% of the work if the 10% weren’t confused in a good way about sanctification. You see, Christians don’t work because they are afraid, and they are afraid because they are still under law. They fear that their motives for serving, somewhere deep, deep in their hearts is an attempt to justify themselves, and that would be works salvation. Therefore, by golly, if Jesus doesn’t tell them to do something, and thus signifying that it is actually him doing it, they must “wait on the Lord.” It sounds so pious, no? And of course, you can cite any number of Bible verses that would seem to support that.

And how is that working for us? But let me tell you what it is: it’s antithetical to “faith working through love”(Galatians 5:6). And what’s that? Here it is: “If you love me, keep my commandments.” Jesus did not say, “Love me by letting me fulfill the law through you so I can love myself.” I hate to be blunt, but if you didn’t do the love, but rather Jesus loved Himself through you—you didn’t do any love. Though this would seem evident, I direct you to what Paul wrote in Galatians right after 5:6… “You were running well, who hindered you from obeying the truth?” Any questions? If Christians do not understand the Spirit’s two uses of the law, they will not run well, but will rather partake in John Calvin’s Sabbath sanctification rest salvation which we are not going to unpack at this time.

So, what are these two laws? It’s pretty simple: for those under law (unsaved), the Spirit uses the law for one thing and one thing only, to condemn, and if they don’t repent, it will be used to judge them on the day of the white throne judgment. But, for those who give their life to Christ, they die with Christ literally (Romans 6), and are no longer under that law (Romans 7). Because they receive the baptism of the Holy Spirit, they not only die, but are literally resurrected to new creaturehood (Rom 6 also) and are under grace which means they serve the new law of the Spirit for purposes of love only. What is that law? It’s the same Bible, it’s also the “perfect law of liberty.” Why did James call it that? Because here is what you use it for: you use it to set people free to aggressively love with NO fear of condemnation. Loving Christians who understand the new birth understand that no loving act they do can effect their salvation because there is no law to judge them—all obedience is a pure act of love. In fact, the Bible says one act of love fulfills the whole law.

Christians who love aggressively without fear of condemnation show that they understand the true gospel because of what they understand about sanctification: Christ didn’t come to merely cover sin, he came to end it and free his literal brothers and sisters from its judgment… “there is NOW NO condemnation” for those who are in Christ because He came to END the law (Romans 10:4) of condemnation, and free His siblings to serve the law of love which they also love because they are born anew. Here is another nugget for pondering: our flesh, or body, or “members” are/is NOT inherently evil, but rather “weak.” The idea that our flesh is inherently evil is part and parcel with the first two models. This is why we still sin, but it is family sin, not sin that condemns us. For those who really believe and understand the gospel, the only motive is love. There is nothing else left but love.

Set people free to love without fear with the true gospel.

John Calvin’s Gospel of Works, Fear, and NO Assurance

Posted in Uncategorized by Andy Young, PPT contributing editor on March 16, 2016

…Originally published December 13, 2013

ppt-jpeg4“According to Calvin, fear of future judgment is one of the primary motivations for repentance in the Christians life:”

John Calvin was pure heretic. The present-day exaltation of him by the who’s who of evangelicals is an abomination before the Lord. For Calvin, the Christian life is lived out in a progression of justification; viz, justification is not a onetime event that is a finished work by God alone. The Christian life starts with repentance and faith, and that not only justifies us in the beginning, it must continue to justify us throughout the course of our life. “Progressive sanctification” is really progressive justification. The Christian life is not lived out as a result of our salvation; we must live in the progression of salvation and stay in its status through faith and repentance alone. We must keep ourselves saved by perpetual repentance. This is the “P” in TULIP, “perseverance of the saints.” No distinction is made between repentance unto salvation and repentance as a son of God. Calvin evokes all Scriptural calls to repentance for salvation as indicative of the Christian life. Calvin cites biblical salvation verses—as verses pertaining to the Christian life throughout the Calvin Institutes.

Furthermore, Calvin insisted that Christian repentance is motivated by fear, and repentance is active, while the results of repentance, a joyful rebirth experience, is the work of God. It is a perpetual revisiting of the gospel that saved us in order to keep ourselves saved. Our only work is repenting of sin while works imputed by God to our Christian life are only experienced, and not performed.

First, Calvin defines repentance in his Institutes. Keep in mind that he is not writing about original salvation, but the Christian life. This will be confirmed after this citation:

Certain learned men, who lived long before the present days and were desirous to speak simply and sincerely according to the rule of Scripture, held that repentance consists of two parts, mortification and quickening. By mortification they mean, grief of soul and terror, produced by a conviction of sin and a sense of the divine judgment. For when a man is brought to a true knowledge of sin, he begins truly to hate and abominate sin… By quickening they mean, the comfort which is produced by faith, as when a man prostrated by a consciousness of sin, and smitten with the fear of God, afterwards beholding his goodness, and the mercy, grace, and salvation obtained through Christ, looks up, begins to breathe, takes courage, and passes, as it were, from death unto life. I admit that these terms, when rightly interpreted, aptly enough express the power of repentance; only I cannot assent to their using the term quickening, for the joy which the soul feels after being calmed from perturbation and fear. It more properly means, that desire of pious and holy living which springs from the new birth; as if it were said, that the man dies to himself that he may begin to live unto God (CI 3.33).

We must now explain the third part of the definition, and show what is meant when we say that repentance consists of two parts—viz. the mortification of the flesh, and the quickening of the Spirit (CI 3.3.8).

And for how long do we partake in this perpetual repentance (mortification) and rebirth (vivification)?

This renewal, indeed, is not accomplished in a moment, a day, or a year, but by uninterrupted, sometimes even by slow progress God abolishes the remains of carnal corruption in his elect, cleanses them from pollution, and consecrates them as his temples, restoring all their inclinations to real purity, so that during their whole lives they may practice repentance, and know that death is the only termination to this warfare…It is not denied that there is room for improvement; but what I maintain is, that the nearer any one approaches in resemblance to God, the more does the image of God appear in him. That believers may attain to it, God assigns repentance as the goal towards which they must keep running [emphasis added] during the whole course of their lives (CI 3.3.9).

Though Calvin wrote of being transformed into the “image” of God, this is part and parcel with the passive and perpetual rebirth experience by the Christian. This does not denote a change or improvement in the Christian’s nature which would lessen the need for repentance. Obviously, if you look at the chart below, raising the trajectory of repentance makes the cross smaller, so repentance leading to real change is not in focus here. Calvin’s idea of transformation regards the birthing of realms which is experienced by the Christian through joy. Hence, the new birth is perpetual through the Christian’s life and is the result of perpetual repentance. We are to repent and dwell on our own depravity, and leave any quickenings or rebirth experiences to God:

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 (Martin Luther: Heidelberg Disputation, theses 24).

In obedience to God’s word we should fight to walk in the paths where he has promised his blessings. But when and how they come is God’s to decide, not ours. If they delay, we trust the wisdom of our Father’s timing, and we wait. In this way joy remains a gift, while we work patiently in the field of obedience and fight against the weeds and the crows and the rodents. Here is where joy will come. Here is where Christ will reveal himself (John 14:21). But that revelation and that joy will come when and how Christ chooses. It will be a gift… Heaven hangs on having the taste of joy in God. Therefore, it might not be so strange after all to think of fighting for this joy. Our eternal lives depend on it (John Piper: When I Don’t Desire God; p.43, p.34).

It is also important to note that in this construct, for the most part, repentance is something we focus on, and not something we necessarily try to do. The goal is to see our own depravity in a deeper and deeper way, and this results in a joyful rebirth experience that is totally out of our control. But yet, we must fight for this joy, or rebirth experience because “Our eternal lives depend on it.” Not only is this clearly works salvation, but it makes our eternal destiny ambiguous at best. Therefore…

Let us, therefore, embrace Christ, who is kindly offered to us, and comes forth to meet us: he will number us among his flock, and keep us within his fold. But anxiety arises as to our future state. For as Paul teaches, that those are called who were previously elected, so our Savior shows that many are called, but few chosen (Mt. 22:14). Nay, even Paul himself dissuades us from security, when he says, “Let him that thinketh he standeth take heed lest he fall,” (1 Cor. 10:12). And again, “Well, because of unbelief they were broken off, and thou standest by faith. Be not high-minded, but fear: for if God spared not the natural branches, take heed lest he also spare not thee,” (Rom. 11:20, 21). In fine, we are sufficiently taught by experience itself, that calling and faith are of little value without perseverance, which, however, is not the gift of all (CI 3.24.6).

There is danger on the way to salvation in heaven. We need ongoing protection after our conversion. Our security does not mean we are home free. There is a battle to be fought (John Piper: Bethlehem Baptist Church Minneapolis, Minnesota; The Elect Are Kept by the Power of God October 17, 1993).

According to Calvin, fear of future judgment is one of the primary motivations for repentance in the Christians life:

By mortification they mean, grief of soul and terror, produced by a conviction of sin and a sense of the divine judgment [sec.3]… it seems to me, that repentance may be not inappropriately defined thus: A real conversion of our life unto God, proceeding from sincere and serious fear of God; and consisting in the mortification of our flesh and the old man, and the quickening of the Spirit. In this sense are to be understood all those addresses in which the prophets first, and the apostles afterwards, exhorted the people of their time to repentance. The great object for which they labored was, to fill them with confusion for their sins and dread of the divine judgment, that they might fall down and humble themselves before him whom they had offended, and, with true repentance, retake themselves to the right path [sec.5]… The second part of our definition is, that repentance proceeds from a sincere fear of God. Before the mind of the sinner can be inclined to repentance, he must be aroused by the thought of divine judgment; but when once the thought that God will one day ascend his tribunal to take an account of all words and actions has taken possession of his mind, it will not allow him to rest, or have one moment’s peace, but will perpetually urge him to adopt a different plan of life, that he may be able to stand securely at that judgment-seat. Hence the Scripture, when exhorting to repentance, often introduces the subject of judgment, as in Jeremiah, “Lest my fury come forth like fire, and burn that none can quench it, because of the evil of your doings,” (Jer. 4:4)… The stern threatening which God employs are extorted from him by our depraved dispositions [sec.7] [from the CI 3.3.3-7].

Of course, this is all in egregious contradiction to the Scriptures; viz,

1John 4:18 – There is no fear in love, but perfect love casts out fear. For fear has to do with punishment, and whoever fears has not been perfected in love.

Calvin’s false gospel requires us to run a race of perpetual repentance driven by fear of judgment in order to keep ourselves saved. The new birth is not a onetime event known as regeneration, but is only an EXPERIENCE that follows the mortification of repentance. Calvin states that these quickenings that follow mortification are accompanied by joy and subjective manifestations of God’s image. Many are called, but not all have the gift of persevering in the cycle of mortification and vivification. Therefore, assurance of salvation is dubious at best.

Beside the fact that the apostle John wrote the book of 1John so that we can “know” that we are saved, Calvin’s gospel contradicts a mass of holy writ. This subjective gospel also adds a peculiar twist if you consider Calvin’s power of the keys; ie., whatever elders bind on earth will be bound in heaven. While the soteriology lends uncertainty to one’s eternal destiny, is assurance found more in having the elder’s approval? After all, if he states that you are saved, heaven will bind it.

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Revised Vital Union Chart

Achieving Total Conquest Over Depression, Part 1: Paul and Susan Christian Living Series on Blogtalk Radio Program 3

Posted in Uncategorized by Paul M. Dohse Sr. on January 12, 2016

blog-radio-logoIntroduction for all parts:

Everyone wants to be happy. Happiness is the essence of a quality life. Closely akin to happiness is peace; a relaxed and tranquil state of mind. Clinical depression prevents both and thrusts one into the pits of darkness and despair. Trouble in life can put people into a day by day survival mode, clinical depression puts people into an hour by hour survival mode.

This type of depression is an oppression of the soul that often torments people with out of control thoughts coming from a racing mind. The person may experience psychopathic thoughts that are totally out of character for the individual. Interests and enjoyments vanquish—the depressed person loses all self confidence and believes they are losing their mind.

Depression’s greatest ploy is how it is experienced; it seems to be a foe that attacks from outside of us and oppresses whomever it chooses. In fact, the medical model of depression does nothing to lessen that fear. Can depression come upon us in the same way that we catch a cold? What are its causes, and what is the cure? Is there a cure? Is there hope for those stricken with major depression?

Susan and Paul will speak from their own experiences with clinical depression, and how it has stricken others. The topic of depression has been a focus of Paul’s studies for 35 years, and he has experienced it as an unbeliever and believer. But, ideas that come from experience alone are not adequate; facts must explain why life is experienced in the way that it is.

Don’t give depression another year; join Paul and Susan live and contribute to the discussion.

Achieving Total Conquest Over Depression: Part 1; Audio Podcast Link

Greetings truth lovers from the Potter’s House in Xenia, Ohio. This is Paul and Susan Dohse broadcasting live from blogtalkradio.com/falsereformation. Tonight, part 3 of our Christian Living series: “Achieving Total Conquest Over Depression.” [This is part 1 in regard to the subject of depression.]

If you want to join in the discussion, call 937-855-8317—you may remain anonymous—when you hear me say, “This is Paul and Susan, what is your comment or question” just start talking. You can also add to the program by emailing a comment or question to paul@ttanc.com that’s paul@ tyrant, tulip, Alice, Nancy, cat .com. We keep an eye on the email during the program. You can also find our published materials at tancpublishing.com.

So, of course, we are a pretty small-time ragtag operation here at blogtalk, so let me give you instructions on how to listen to the program over your phone if you don’t want to be patched in live to discuss this issue on the air. Call in, wait till you hear the show live; then hangup and call back. That’s our signal that you only want to listen to the show over your phone. If you want to be patched in to discuss the topic with Susan and me live, just call in and wait for us to patch you in. If your PC or MAC is near by, turn down the speakers to prevent feedback.

Let me begin tonight with this: even though depression has been a significant interest of mine for 35 years, it goes without saying that there is a lot about depression and related struggles that I do not know. Tonight is about what I do know, and how you can use it to help others who are in a state of depression.

First, here is what I know about depression’s most formidable weapon in its arsenal: the idea that depression is [always] a chronic medical problem is a lie. Depression is curable…always. I know this from personal study, personal experience, and my experience with helping others with depression. No, just because I am using the nomenclature, “clinical depression,” doesn’t mean I buy into the medical model. With that being said, I know from personal experience that depression can be caused by physiological conditions. Some medications can cause depression, and it is said that thyroid problems can cause depression as well. As far as the latter—don’t know, but in regard to the former—I do know from experience with other people.

Here is the first thing you do when you get depression: you go to the doctor. Doctors are an efficacious ally in the fight against depression, but many get some important things wrong; specifically, the idea that depression is a chronic medical problem—that’s just wrong.

Ok, so, let’s take my own case with depression for example. My doctor at the time was an awesome doctor, but he and I had some disagreement on this whole “chemical imbalance” thing. Undoubtedly part of God’s plan, I joined a church at the time pastored by a disciple of Dr. Jay Adams. And we have much to say tonight in regard to the infamous Dr.J., but suffice to say for now that I had bought into his idea that depression is not hopeless—there is something you can do about it.

Now, no doubt, people with severe depression probably have a chemical imbalance. And no doubt, medication makes the patient feel better. But here is the question: “Which comes first; the cause or the symptoms?” There is no doubt that causes of depression can lead to symptoms that all but totally disable the depressed person. Listen to me, lack of sleep alone will totally put you down. So here is what I decided early on: Adams’ counseling model was the ticket, but I needed the drugs to help me through the physiological symptoms caused by the depression.

At first, I took the doses prescribed by the doctor, and no doubt, the stuff works. But as I improved, I began cutting the doses back without telling the doctor. Of course, he believed that the medication was making me better, but I believed my change of thinking and lifestyle was making me better and the drugs were just taking care of the debilitating symptoms. He would often say, “Wow, this is great, we are finding just the right balance in the dosage” while in reality I was cutting in half whatever he told me to take. See the problem here? And, was that whole experience kinda fun? Yes it was.

But here is the problem: any sane person is going to naturally assume that because the medication is making them feel better, that the “cure” confirms the diagnosis and this is just not true. Listen, here is something else that we know…long term use of psychotropic drugs will mess your body up bad. Drugs are not the cure.

So, the most formidable weapon of depression is this whole idea that it has a medical cause. You get depression like you catch a cold or something. This leads to the medication whack-a-mole game and the real cause is never addressed. This leads to depression’s second greatest weapon: hopelessness. Um, I suppose people can live without hope, but it ain’t pretty. Who wants to hear a doctor say, “There is nothing we can do”? Second to that, “All we can do is help you cope.” However, whenever you can do something, well, obviously, that gives hope. Here is something about hope and please don’t miss this: the Bible makes hope synonymous with TRUTH. If a “truth” has no hope, it’s probably not true. This whole thing with DOING is big in regard to our discussion about Jay Adams which we will get to shortly.

Thirdly, another big weapon of depression follows: the gravity of it is only understood by those who have suffered from it. Those who have never experienced depression seem to assume that it is an overreaction to the blues or merely being bummed out. To the contrary, depression is a debilitating oppression. Imagine not having any interest in anything, or finding no enjoyment in anything that you formally enjoyed. In fact, things that you formally enjoyed like music may disturb and agitate you. The mind races with uncontrolled and disturbing thoughts. Though most of these thoughts are not accompanied by a desire or motive to carry them out, they are yet very disturbing and will involve hurting one’s self or others. Women will often put their children in the care of others because the presence of the children incite thoughts of hurting them. Of course, because one thinks they are losing their mind because of all of this, sleep deprivation follows which only further inflames the situation.

This is what I mean by the term, “clinical depression.”

A fourth weapon of depression is isolation. The depressed person believes that no one but them can understand what they are going through, and therefore, no one can help them. This will often lead the depressed person to suffer alone and not seek help.

The fifth weapon of depression is the downward spiral. Thoughts and actions create certain feelings, BUT feelings also produce thoughts. The depressed person’s worst enemy is thinking provided by feelings, and worse yet, when those thoughts are believed to be true. The depressed person will sometimes say, “I feel like I am losing my mind.” Note: their feelings are telling them something, leading to fear that such might happen. This think, feel, think, feel, think, feel, downward spiral is a very dangerous thing. [Thoughts (fears) produced by feelings accompanied by depression are lies].

Yet a sixth weapon of depression is the idea that depression comes from the outside and inflicts whomever it will. Depression is seen as an ominous force that comes from without and cannot be defeated or controlled. Many depressed people wonder if depression is demon oppression, and in fact I believe this to be the case in many instances. Worse yet however is the belief that Christians can be demon possessed, which definitely adds another recipe for disaster to the situation.

But the beginning of complete victory over depression starts with these facts: You are NOT losing your mind, your depression has a cause or causes, and when you find those causes, there are solutions that overcome the causes. In other words, HOPE. Without hopelessness, depression is dead in the water. Hopelessness is the food that feeds the depression beast. Depression has no greater ally than the medical model. This is not to say that depression doesn’t become a medical problem, this is saying the following idea is proven to be a lie: depression is caused by a chronic medical problem that requires medication throughout the remainder of the person’s life. This robs the depressed of hope as they are continually returning to doctors to get their medication adjusted.

Let’s pause here to make a point based on the obvious. Those who have lost a loved one or suffered some other sort of tragedy may become depressed. The cause is obviously grief. The cure is wisdom in regard to grief. The Bible has a lot to say about the proper way to grieve. We are not to grieve as those who have no hope [1Thess 4:13]. Also, we are created to be social beings; people can become depressed because they are lonely. Now look, I am not that much of a social being, so I don’t relate that much to people who are struggling with loneliness, but let me tell you something…I have seen loneliness utterly destroy people. It can be a very strong emotion. This is where I will point to one of many advantages of home fellowships versus the institutional church. Being around lots of people doesn’t cure loneliness, but can rather merely remind you of how lonely you are. Being around lots of people engaging in superficial conversation doesn’t cure loneliness, real friendships are the cure, not people gathered together to pay their salvation dues by participating in institutional sacraments.

Let’s look at another cause and effect depression issue. The Bible teaches that our heart will be where we invest. This is kind of in the area of preventative medicine regarding what we call a “balanced life.” You have an over-investment in a particular area of your life, and then you lose whatever that is. With women, it’s usually children; with men, it’s usually their careers. When the loss happens, it leaves a huuuuuge empty void in the person’s being. Empty nest syndrome can cause very severe depression in women.

These are easily defined types of depression.  Tonight, we are dealing with oppressive types of depression which I described earlier—this type of depression seems to come out of nowhere.

What am I saying in all of this? Debilitating depression (not the depression all of us are bound to experience from time to time) is BOTH preventable and curable. And in both cases, practicality and wise living is the key.

So, we have three areas yet to visit tonight in regard to this issue of depression that is of the oppressive type: history, cause, and cure. As Christians, contemporary church history is very relevant to the subject of mental wellbeing among Christians and depression in particular.

When I became a Christian in 1983, one of the things I assumed was that Christians would be experts in good living. I thought, “I am saved, now it is time to get on with this living godly thing.” Boy, was I ever in for a surprise. Secondly, I assumed that no life problem was too big for God, and that the Bible had the answers for all of them. Again, I was in for a really big surprise. From the outset, I was perplexed about all of the discussion surrounding the same gospel that saved us.

Here is what I didn’t understand: Protestantism, hereafter, “church,” was/is predicated on the idea that salvation is a process that is maintained by faithfulness to church and its sacraments. Catholics are pretty upfront about this; Protestants and their “means of grace” are less so. You get saved by faith alone, but then faithfulness to the “means of grace” (grace refers to salvation) keeps the salvation process moving forward.

Both Catholics and Protestants (authentic Protestantism) believe that salvation is an ongoing process, aka progressive justification. Catholics believe in a literal new birth which qualifies one to do good works as one of the sacraments that progress salvation forward. Protestants cry foul on that and deem it works salvation. How then does Protestantism get around the works salvation charge? Well, since mere belief in the gospel that saved you is not a work, you keep yourself saved by returning to the same gospel that saved you over and over again. The likes of Dr. Micheal Horton call this, “revisiting the gospel afresh.”

So, how exactly do you return to the gospel? Well, how were you originally saved? Right, you repented and were forgiven of sin. Think about this: if you keep yourself saved by returning to the gospel, you must still need the gospel and salvation, right? Paul David Tripp calls this a “lifestyle of repentance.” Right, because of “present sin”, Christians still need ongoing forgiveness. Beginning salvation took care of all of our past sin while “preaching the gospel to ourselves every day” takes care of the “present sin.” IF we live our “Christian” lives by faith alone well enough, we will be able to stand in the final judgment covered by the righteousness of Christ and not a “righteousness of our own.” But take note: there is only ONE place where you can receive forgiveness for present sin and keep your salvation moving forward; that’s right, your good ol’ local institutional Protestant church. Look, this is documented Protestant orthodoxy. This is irrefutable.

But over the course of years from the Protestant Reformation, primarily from people reading the Bible grammatically within the Protestant camp, that gospel began to get integrated with other ideas like OSAS (once saved always saved) and ideas of obedience to the law, but not to the point where it had any real significance. As far as Protestants go, this led to living by biblical generalities. Yet, churchians functioned according to original Protestant tenets, but verbally professed things like OSAS and obedience to the law. As always, real life problems were farmed out to secular “experts” because the church’s business is keeping people saved, not solving life problems. I heard a pastor recently commend himself for not counseling in order to not be distracted from what really matters: the gospel.

In 1970, a Presbyterian pastor, Dr. Jay Adams, decided to pushback against the church’s inability to help people with the word of God. Dr. Adams was like most Protestants of that day; they really didn’t understand what the Reformation was really about. Adams is what we call a grammatical Calvinist; he interprets reality literally, and interprets the Bible grammatically. Much of Adams’ theology is predicated on the plain sense of Scripture, but that’s NOT Calvin and Luther, nor is it Augustine who Calvin and Luther followed. The big three of Protestant soteriology, Augustine, Luther, and Calvin, held to a redemptive view of reality (cross metaphysics) and a redemptive interpretation of Scripture.

These are also two different gospels. A grammatical Calvinist believes that salvation is a finished work and the Christian life, or sanctification, is completely separate from justification. The grammatical interpretation of Scripture and reality begins to formulate a hybrid theology with the redemptive fundamentals of Reformed doctrine. But this is not what the Reformers believed. Adams did not understand why the church was so passive in regard to helping people change, but nevertheless, he sought to apply his studies to changing that mode of operation.

In 1970, his book, Competent to Counsel, launched the biblical counseling movement. Let me also say this: Adams wanted this to be a laity movement. Adams was not the founder of CCEF or NANC. He was not in favor of certifying counselors. This is one of the many things he is to be commended for. His movement resulted in a real revival. I believe this movement, primarily in the 90s when it really picked up steam, was one of the few true revivals, if not the only true one post-Reformation. And don’t bring up the Great Awakening as an argument though that is a great example of many, many pseudo Reformed revivals claimed by that camp. The Great Awakening was a product of the American Revolution and its ideas concerning freedom. Then you have Edwards/Whitefield et al riding in on their mangy horses and taking credit for it. They shared the exact same Puritan soteriology that incited the American Revolution. At any rate, the biblical counseling movement was a true revival in that people’s lives were being changed dramatically. I was there and witnessed it with my own eyes, and was an avid supporter of the movement.

Also in 1970, a Seventh Day Adventist theologian named Robert Brinsmead launched a movement that revealed the real and original tenets of the Protestant Reformation. This movement led to several other movements resulting in a massive resurgence of Reformation soteriology known as the New Calvinism movement. Born out of the New Calvinism movement was an alternative to Adams’ counseling construct known as “second generation biblical counseling.” At first, both movements got along ok with Psychology being the primary whipping boy for both movements, but eventually their conflicting gospels would collide. While Jay Adams is the primary personification of first generation biblical counseling, Dr. David Powlison is such for second generation biblical counseling. While speaking at pastor John Piper’s church (the “elder statesmen of the New Calvinism”), Powlison admitted openly that the difference between the two counseling movements is a contrary gospel.

Now, let me make this as simple as I can. In change and problem solving, if you can do something, there is hope—if you can’t do something, there isn’t hope. If the doctor comes to you and says, “There is nothing we can DO,” that is NOT hopeful. If the doctor says, “There is something we can do,” there is hope. This would seem fairly evident. Listen to what Jay Adams told me himself face to face: when he was traveling about speaking at churches regarding his counseling movement, his talks were treated as if they were a “strange new gospel” because he was saying that we could DO something about our problems. A title of a book Adams wrote during that time is “More Than Redemption.” Say what?!! That title and the idea of it is completely antithetical to the Protestant Reformation which contended that justification is the whole enchilada from beginning to end. The point of all of this? In considering where to go for help in the evangelical church, what gospel is the counseling based on? Can one be helped by a false gospel? I think not.

In addressing the causes and biblical cures of oppressive types of depression we cannot discuss everything tonight, but we can discuss the most important things. In the case of my depression, I was never able to pinpoint a specific cause…until recently. I guess the cause is now so obvious that it escaped recognition as the obvious sometimes does—you are looking for something deeper rather than what is right in front of you.

Like most unbelievers, I believe I had an intuitive understanding of the new birth. I think most unbelievers know salvation means being saved from your present life. And that’s exactly the reason that unbelievers resist; even in the face of imminent disaster there is something about their life that they don’t want to give up. Perhaps they think they are free and the Lord’s commands are “burdensome.” At any rate, in my childlike state of mind as a new believer, I was shocked to realize that I was still sinning. You see, I assumed a radical transformation would take place. Sure, my life greatly improved, but I didn’t want to sin at all! I read book after book and agonized over the Scriptures in order to find out what was going on. And of course, no one in the institutional church could correctly explain it to me. The lame explanations that I received didn’t ring true to me [especially the “two natures” fighting against each other motif].

Bottom line: how could I be absolutely sure that anything I did for God in my life wasn’t an effort to justify myself? This threw cold water on any attempts to love God and kept me in constant doubt and turmoil.

Consequently, I doubted my salvation. Not only that, there were sins in my life that I just couldn’t overcome. Here is what I believe led to my depression: fear of condemnation, AND being under law. That’s where it began, and then some of the other factors we have discussed tonight all joined in resulting in a colossal downward spiral. If you doubt your salvation, your hope is greatly diminished. A basic fear of condemnation and judgment, I have come to believe, prefaces the massive list of phobias that exist in our society. The Bible states that fear and death go hand in hand, and the terror of death is defined by the fear of judgment that follows [Hebrews 2:15].

Moreover, a single perspective on law leading to a mentality verbalized to me just the other day, “sin is sin,” leads to slavery to sin because you are still under law and provoked by it leading to even more fear of condemnation [Romans 7:1-11]. I believe my former depression was the result of my defective understanding of law and gospel and justification specifically.

The Bible states that mature love casts out fear, but this does not speak of acts of love per se [acts of love however do bring peace and joy], but a state of being. Working out our love to the point of maturity is the antithesis of being under law and its condemnation—condemnation is impossible, and all that is left is the wages of life as opposed to the wages of death. We are under grace where love fulfills the whole law. If we still need the gospel, that means we still need salvation from the law’s condemnation. In fact, Calvin and Luther both stated that fear of condemnation is the catalyst for sanctification—they plainly said it! Hence, more depression should be expected in the church than anywhere else! [See the booklet, “It’s Not About Election” @ tancpublishing.com].

Fear is a really really big deal, and is more times than not a perquisite to depression. Please note the following from the Anxiety and Depression Association of America:

A1F.jpgA2FF.jpgA3FA4F[Note that fear/anxiety is associated with almost every mental illness that there is.]

I have come to believe that helping people with the deepest needs of life begins with a biblically accurate view of justification and its relationship to sanctification. This is where it begins, let’s go to the phones.

Don’t You Wish Everyone Did?

Posted in Uncategorized by Paul M. Dohse Sr. on December 18, 2015

Escaping Church and its Culture of Death

Posted in Uncategorized by pptmoderator on December 18, 2015

HF Potters House (2)Originally published August 19, 2015

“This isn’t a technique for boosting our spiritual growth; this is a means of re-salvation because we are still technically lost and under law. ‘Under grace’ merely qualifies us for perpetual re-salvation. That’s Protestantism…period!”

Week in, and week out, and days in-between, professing Christians meet at a local institutional church to further indoctrinate their families in the Protestant culture of death. It doesn’t seem like death as families cheerfully socialize together and lift up their hands as the hipster praise bands make a joyful noise to the Lord. In addition, charismatic orators speak of things that are clearly in the Bible.

But let’s talk about good old fashioned theological math found in the Bible. The Bible addresses the only two people groups that exist in the world: the lost and the saved. As professing Christians, we want to be biblically defined as saved people, no? Can a case be made in this post that present-day evangelicals define themselves according to what the Bible defines as “lost”? Yes. All in all I am sure you will agree; any religion that defines itself as unregenerate is a really bad idea.

Here is how the Bible defines the two people groups:

Romans 6:14 – For sin will have no dominion over you, since you are not under law but under grace.

Every person living in the world is under law or under grace, lost or saved. Protestants define themselves as under law with under grace as a covering. Romans 6:14 is defined this way:

We are under grace because the righteousness of Christ continually saves us from being under law.

So, with Protestantism, it’s both. Under grace means we are still under law but progressively saved by grace. Under law is who we are, while we “experience” grace. Under law is what we do, under grace is what we experience. Supposedly, when Paul stated that we are “not” under law, what he really meant to say is under law is the absence of grace. The lost are only under law, but the saved are under both.

Hence, we are still under the “righteous demands of the law,” but if we are under grace, Jesus keeps the law for us. This is achieved by focusing on our sinfulness against the law, and returning to the same gospel that originally saved us out of gratitude. Objections to this idea are met with accusations of indifference to Christ’s sacrifice. Therefore, the “Christian” must live a “lifestyle of repentance” and constantly seek a “greater revelation of self” which is inherently sinful. The goal is to plunge the depths of our supposed total depravity. And if you are paying attention, our sin and the original gospel that saved us are the constant drumbeats we hear in the institutional church week in and week out.

Consequently, our goal is to see more and more of our reality of being under law resulting in an increased joy regarding our original salvation. Mainline evangelical Paul Washer states it this way:

At conversion, a person begins to see God and himself as never before. This greater revelation of God’s holiness and righteousness leads to a greater revelation of self, which, in return, results in a repentance or brokenness over sin. Nevertheless, the believer is not left in despair, for he is also afforded a greater revelation of the grace of God in the face of Christ, which leads to joy unspeakable. This cycle simply repeats itself throughout the Christian life. As the years pass, the Christian sees more of God and more of self, resulting in a greater and deeper brokenness. Yet, all the while, the Christian’s joy grows in equal measure because he is privy to greater and greater revelations of the love, grace, and mercy of God in the person and work of Christ. Not only this, but a greater interchange occurs in that the Christian learns to rest less and less in his own performance and more and more in the perfect work of Christ. Thus, his joy is not only increased, but it also becomes more consistent and stable. He has left off putting confidence in the flesh, which is idolatry, and is resting in the virtue and merits of Christ, which is true Christian piety (Paul Washer: The Gospel Call and True Conversion; Part 1, Chapter 1, heading – The Essential Characteristics Of Genuine Repentance, subheading – Continuing and Deepening Work of Repentance).

This not only turns the Bible completely upside down, but leaves the Christian in a lifestyle of death while rejoicing in it. This is a true celebration of death, and church is the culture thereof. Romans 6 is clear about what it means to remain under law:

3 Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? 4 We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life.

5 For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. 6 We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. 7 For one who has died has been set free from sin. 8 Now if we have died with Christ, we believe that we will also live with him. 9 We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. 10 For the death he died he died to sin, once for all, but the life he lives he lives to God. 11 So you also must consider yourselves dead to sin and alive to God in Christ Jesus.

Obviously, if we believe our formal sinful self has been “brought to nothing,” Paul Washer’s sanctification construct is impossible, and his statement speaks to the authentic soteriology of the Protestant Reformation. How do you achieve a greater revelation of your sinful self when your former sinful self has been “brought to nothing”?

You don’t, which leaves the “believer” yet under law and in need of salvation. The “believer” needs to continually return to the same gospel that saved him/her in order to remain saved. Instead of the new birth being a onetime event that brings the former sinner to “nothing,” the new birth is defined as a joy experience resulting from revisiting the gospel afresh for forgiveness of sin that still condemns us.

This cycle simply repeats itself throughout the Christian life. As the years pass, the Christian sees more of God and more of self, resulting in a greater and deeper brokenness. Yet, all the while, the Christian’s joy grows in equal measure because he is privy to greater and greater revelations of the love, grace, and mercy of God in the person and work of Christ (Ibid).

We are asking the question, How does the gospel save believers?, not, How does the gospel get people to be believers?… Believers need to be saved. The gospel is the instrument of God’s power to save us. And we need to know how the gospel saves us believers so that we make proper use of it (John Piper: Part 2 of a series titled, “How Does the Gospel Save Believers”).

Progressive sanctification has two parts: mortification and vivification, ‘both of which happen to us by participation in Christ,’ as Calvin notes….Subjectively experiencing this definitive reality signified and sealed to us in our baptism requires a daily dying and rising. That is what the Reformers meant by sanctification as a living out of our baptism….and this conversion yields lifelong mortification and vivification ‘again and again.’ Yet it is critical to remind ourselves that in this daily human act of turning, we are always turning not only from sin but toward Christ rather than toward our own experience or piety (Michael Horton: The Christian Faith; mortification and vivification, pp. 661-663 [Calvin Inst. 3.3.2-9]).

…by new sins we continually separate ourselves, as far as we can, from the grace of God… Thus it is, that all the saints have need of the daily forgiveness of sins; for this alone keeps us in the family of God (John Calvin: Commentaries on the Catholic Epistles; The Calvin Translation Society 1855. Editor: John Owen, p. 165 ¶4).

Moreover, the message of free reconciliation with God is not promulgated for one or two days, but is declared to be perpetual in the Church (2 Cor. 5:18, 19). Hence believers have not even to the end of life any other righteousness than that which is there described. Christ ever remains a Mediator to reconcile the Father to us, and there is a perpetual efficacy in his death—viz. ablution, satisfaction, expiation; in short, perfect obedience, by which all our iniquities are covered (The Calvin Institutes: 3.14.11).

Where we land on these issues is perhaps the most significant factor in how we approach our own faith and practice and communicate it to the world. If not only the unregenerate but the regenerate are always dependent at every moment on the free grace of God disclosed in the gospel, then nothing can raise those who are spiritually dead or continually give life to Christ’s flock but the Spirit working through the gospel. When this happens (not just once, but every time we encounter the gospel afresh), the Spirit progressively transforms us into Christ’s image. Start with Christ (that is, the gospel) and you get sanctification in the bargain; begin with Christ and move on to something else, and you lose both (Michael Horton: Christless Christianity; p. 62).

Nor by remission of sins does the Lord only once for all elect and admit us into the Church, but by the same means he preserves and defends us in it. For what would it avail us to receive a pardon of which we were afterwards to have no use? That the mercy of the Lord would be vain and delusive if only granted once, all the godly can bear witness; for there is none who is not conscious, during his whole life, of many infirmities which stand in need of divine mercy. And truly it is not without cause that the Lord promises this gift specially to his own household, nor in vain that he orders the same message of reconciliation to be daily delivered to them (The Calvin Institutes: 4.1.21).

Therefore, “under grace” is defined as a mere qualification to return to the same gospel that saved us; in other words, “We must preach the gospel to ourselves every day” in order to keep ourselves saved. How prevalent is this idea in the contemporary church? Consider this laundry list from Peter Lumpkins .com:

“As Pastors we must first preach the gospel to ourselves before we proclaim to the world the necessity of a Savior” (Scott Thomas, President of Acts 29 Network).

“Yet even when we understand that our acceptance with God is based on Christ’s work, we still naturally tend to drift back into a performance mindset. Consequently, we must continually return to the gospel. To use an expression of the late Jack Miller, we must ‘preach the gospel to ourselves every day’ (Jerry Bridges, Reformed author).

“We must preach the Gospel to ourselves and one another every day” (Ashland Avenue Baptist Church Distinctives, Lexington, KY).

“The Gospel must be central to our lives and central to our message. Strive to keep the Gospel in the center of your worship ministry. Jerry Bridges tell us that we must preach the Gospel to ourselves everyday. It has been said that we never move on from the Cross, only to a more profound understanding of the Cross” (Dr. Greg Brewton, Associate Dean for Music and Worship Leadership at The Southern Baptist Theological Seminary).

“We must preach the Gospel to ourselves” (Francis Chan, Passion 2011).

“Yesterday was a powerful moment in the Word of God as we studied Romans 8:1-4. I challenged those present to learn to preach the gospel to ourselves daily. Why? If we do not preach the gospel to ourselves daily, we will return to sin, bondage, guilt, the Law, and legalism…You see, this is why we must preach the gospel to ourselves daily” (Ronnie Floyd, former Chairman of the Great Commission Resurgence Task Force).

“I’ve been re-reading Jerry Bridges’ excellent book The Discipline of Grace…Bridges reminded me of just how important it is to ‘preach the gospel to ourselves everyday’ if we are going to be transformed into the likeness of Christ” (Tullian Tchividjian, Senior Pastor, Coral Ridge Presbyterian Church).

“…I once assumed…that the gospel was simply what non-Christians must believe in order to be saved… But I’ve come to realize that once God rescues sinners, his plan isn’t to steer them beyond the gospel, but to move them more deeply into it. The gospel, in other words, isn’t just the power of God to save you, it’s the power of God to grow you once you’re saved… . This idea that the gospel is just as much for Christians as it is for non-Christians may seem like a new idea to many but, in fact, it is really a very old idea” (Tullian Tchividjian, Senior Pastor, Coral Ridge Presbyterian Church).

“We must preach the gospel to ourselves everyday… . As we preach the gospel to ourselves, we should be both encouraged and overwhelmed with gratitude, and both should give us a desire to deal with the sin in our lives” (Casey Lewis, student, Southwestern Baptist Theological Seminary).

“A Prayer for Preaching the Gospel to Ourselves… . …Most gracious Lord Jesus, even as Paul was eager to preach the gospel to believers in Rome, so I’m eager to preach it to my own heart today…” (Scotty Smith, Guest blogger at Justin Taylor’s The Gospel Coalition site and Pastor, Christ Community Church, Franklin, TN).

“We must constantly be preaching the gospel to ourselves, filling our hearts with your beauty and bounty, Lord Jesus… . Dear heavenly Father, it’s not about “mind over matter,” or the power of positive thinking, or the pragmatic good of cognitive therapy. It’s all about preaching the gospel to ourselves every opportunity we get…” Scotty Smith, Pastor, Christ Community Church, Franklin, TN (here and here, respectively)

“We must constantly be preaching the gospel to ourselves, filling our hearts with your beauty and bounty, Lord Jesus… . Dear heavenly Father, it’s not about “mind over matter,” or the power of positive thinking, or the pragmatic good of cognitive therapy. It’s all about preaching the gospel to ourselves every opportunity we get…” Scotty Smith, Pastor, Christ Community Church, Franklin, TN (here and here, respectively)

“How can we not shift from the hope of the Gospel? By preaching the Gospel to ourselves daily… . ‘Preaching the Gospel to yourself’ is a phrase I first ran across in ‘The Discipline of Grace’ by Jerry Bridges, and have observed for years in the life of my good friend, C.J. Mahaney. C.J. has written persuasively, biblically, and practically on this topic in his new book, ‘Living the Cross Centered Life’… . Don’t take a day off from preaching the Gospel to yourself” (Bob Kaulfin, Director of Worship Development for Sovereign Grace Ministries and worship leader at Covenant Life Church led by Josh Harris).

“Far too many Christians are passive in their fight for joy…. What can I do? ‘Well, God does not mean for us to be passive. He means for us to fight the fight of faith the fight for joy. And the central strategy is to preach the gospel to yourself’…” (John Piper, When I Don’t Desire God, p.81, as quoted by Bob Kauflin).

“I am thoroughly engrossed with Joe Thorn’s personal mediations on preaching the gospel to oneself” (Tom J. Nettles, Professor of Historical Theology, Southern Baptist Theological Seminary, promoting Joe Thorn’s book, Note to Self: the Discipline of Preaching to Oneself).

“In the few months prior to Verge God was really working on me. I’ve been doing a lot of repenting of the idols in my heart. I’ve been preaching the gospel to myself” (Steve McCoy, SBC Pastor).

“This may sound really selfish, but faithfully preaching the gospel to myself is actually what enables me to share it faithfully to others” (Timmy Brister, SBC Associate Pastor).

“I chose not to include the response to the gospel…but just tried to focus on what the gospel actually is. I edit it regularly as I try to grasp and preach the gospel to myself” (Ed Stetzer, LifeWay).

This isn’t a technique for boosting our spiritual growth; this is a means of re-salvation because we are still technically lost and under law. “Under grace” merely qualifies us for perpetual re-salvation. That’s Protestantism…period!

And the culture that will result is defined in the Bible:

Romans 6:15 – What then? Are we to sin because we are not under law but under grace? By no means! 16 Do you not know that if you present yourselves to anyone as obedient slaves,[c] you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness? 17 But thanks be to God, that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed, 18 and, having been set free from sin, have become slaves of righteousness. 19 I am speaking in human terms, because of your natural limitations. For just as you once presented your members as slaves to impurity and to lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification.

20 For when you were slaves of sin, you were free in regard to righteousness. 21 But what fruit were you getting at that time from the things of which you are now ashamed? For the end of those things is death. 22 But now that you have been set free from sin and have become slaves of God, the fruit you get leads to sanctification and its end, eternal life. 23 For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.

Christ said, “You must be born again.” This is clearly a doctrine that redefines the new birth by defining the “believer” as unchanged and yet under law. Along with that is an unavoidable conclusion that this also includes a fruits unto death existence that is part and parcel with being under law.

This will, and does make sin and condemnation the focus and theme of church while the Bible emphasizes ADDING virtue to our faith in contrast to a continual re-visitation of our supposed depravity.

1Peter 4:8 – Above all, keep loving one another earnestly, since love covers a multitude of sins.

2Peter 1:3 – His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence, 4 by which he has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire. 5 For this very reason, make every effort to supplement your faith with virtue, and virtue with knowledge, 6 and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness, 7 and godliness with brotherly affection, and brotherly affection with love. 8 For if these qualities are yours and are increasing, they keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ. 9 For whoever lacks these qualities is so nearsighted that he is blind, having forgotten that he was cleansed from his former sins.

Romans 15:14 – I myself am satisfied about you, my brothers, that you yourselves are full of goodness, filled with all knowledge and able to instruct one another.

Hebrews 10:24 – And let us consider how to stir up one another to love and good works.

In the past, Protestants were confused enough about their own soteriological traditions that the fruits unto death were minimal, but during this Neo-Reformed resurgence that we are witnessing presently, such is not the case; the institutional church is a blatant culture of death. And those who would expose their children to it are woefully undiscerning. Ask yourself this simple question: do I leave church better equipped to see something that the Bible states isn’t there or better equipped to love God and others? Am I better at seeing my own depravity, or have I learned new ways to love which covers a multitude of sins anyway?

The remedy for this malady is a return to where the gathering of believers belongs: in home fellowships where believers are equipped to love God and others as a lifestyle, NOT a “lifestyle of repentance.” The institutional church was first called “church” when it was founded in the 4th century, and it was founded on the same idea that believers remain under law. Therefore, an authoritative institution was created that supplied official re-salvation for those under law. The institutional church goes hand in glove with the idea that it supplies a place for re-salvation, i.e., those qualified to receive it by being “under grace.”

To impart this blessing to us, the keys have been given to the Church (Mt. 16:19; 18:18). For when Christ gave the command to the apostles, and conferred the power of forgiving sins, he not merely intended that they should loose the sins of those who should be converted from impiety to the faith of Christ; but, moreover, that they should perpetually perform this office among believers” (The Calvin Institutes: 4.1.22).

Secondly, This benefit is so peculiar to the Church, that we cannot enjoy it unless we continue in the communion of the Church. Thirdly, It is dispensed to us by the ministers and pastors of the Church, either in the preaching of the Gospel or the administration of the Sacraments, and herein is especially manifested the power of the keys, which the Lord has bestowed on the company of the faithful. Accordingly, let each of us consider it to be his duty to seek forgiveness of sins only where the Lord has placed it. Of the public reconciliation which relates to discipline, we shall speak at the proper place (Ibid).

Come out from among them and be separate.

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