Calvinism’s Platonist Rejection of the Trinity
How do Calvinists reject the Trinity? Basically, they make God the Father and the Holy Spirit lesser forms of Jesus Christ. Their rejection of the Trinity is based on Plato’s theory of forms. This shouldn’t be any big surprise as one of the forefathers of the Reformation, St. Augustine, was a Plato groupie. My wife Susan will address the Plato/Augustine love affair in significant detail at this year’s TANC conference.
Plato’s basic idea of forms led to the Reformed Emphasis Hermeneutic, also known as the Redemptive Historical Hermeneutic. Plato’s trinity was the good, the true, and the beautiful, and all other forms, or solid matter if you will, are lesser forms of the true form. In one sense, Calvin believed that Jesus Christ brought the two together, but that is a philosophical angle we will not pursue here because other manifestations of this heresy are more plainly and easily seen. Calvinists merely make Jesus Christ the full expression of the good, true, and beautiful while representing the other members of the Trinity as lesser forms.
Hence, Jesus Christ, and His works become the stargate to all understanding of reality. The “gospel” is a term that encompasses the personhood of Christ and His works—this is the gateway to understanding ALL reality. The saving act (singular) of Jesus Christ is not something done in history as part of the Trinity’s plan to reconcile them to mankind, but is the key to understanding all reality. Therefore, many Calvinists refer to the “saving acts” (plural) of Christ and His personhood as keys to understanding. The Bible is therefore 100% about the gospel i.e., the personhood and works of Christ. More on this further along.
This is abundantly evident via the everything Jesus mentality of today’s churchianity. The books, the sermons, and the music are everything Jesus. This is why; it is a Protestant family tradition set on fire by the Neo-Calvinist movement. And it all begins in a galaxy far, far away known as Western philosophy. Calvin notes the following in his Institutes of the Christian Religion:
For this reason Augustine [who he quotes on average every 2.5 pages in the Institutes], treating of the object of faith (De civitate Dei lib. 11 c. 2), elegantly says, “The thing to be known is, whither we are to go, and by what way”; and immediately after infers, that “the surest way to avoid all errors is to know him who is both God and man, It is God we tend, and it is by man we go, and both of these are found only in Christ.
Therefore, supposedly, the “only” sure way to avoid error is to focus on Jesus Christ only, the idea that spiritual reality and physical reality are only seen in Christ notwithstanding. A clearer way to see how this all fleshes out is in the first tenet of New Covenant Theology which is a spinoff of Neo-Calvinism:
New Covenant Theology insists on the priority of Jesus Christ over all things, including history, revelation, and redemption. New Covenant Theology presumes a Christocentricity to the understanding and meaning of all reality.
Considered to be the foremost authority on Reformed hermeneutics in our day, Graeme Goldsworthy stated the following on page 48 of Gospel-Centered Hermeneutics (InterVarsity Press 2006):
If the story is true, Jesus Christ is the interpretative key to every fact in the universe and, of course, the Bible is one such fact. He is thus the hermeneutic principle that applies first to the Bible as the ground for understanding, and also to the whole of reality.
Calvinism concurs. ALL reality is Chrsitocentricity. The gospel is a stargate to the pure form of the good. Geoffrey Paxton, an Anglican theologian and authority on the Reformation, stated the following on page 41 of The Shaking of Adventism (Baker Book House 1978):
Christ alone means literally Christ alone, and not the believer. And for that matter, it does not even mean any other member of the Trinity!
This statement is both shocking and representative of Reformed trinitarian thinking. Paxton is absolutely right, Solus Christus means just that. Another way of understanding this is via the solar eclipse. This is the most popular example of how Christ must be the gateway to pure understanding. Christ is the Sun, the life-giving rays of light. To let anything obscure that light, no matter what it is—is to deprive ourselves of wisdom and life to that degree. When we let objects, even objects that are factual and true obscure Christ, we are “living in the shadows.” This is the theses of longtime John MacArthur confidant Rick Holland’s book, Uneclipsing The Son. The book is a Platonist/Gnostic treatise that is not even ambiguous. On page 11, Holland writes that the book of James presents Christ as the “rule and standard of all spiritual instruction.” On the same page, Holland asserts that Christ is the “one true God” and then cites five Scripture references that say no such thing.
John MacArthur wrote the Forward to Holland’s book being presently considered, and made these statements:
Rick Holland understands that truth. This book is an insightful, convicting reminder that no one and nothing other than Christ deserves to be the central theme of the tidings we as Christians proclaim—not only to one another and to the world, but also in the private meditations of our own hearts.
The pastor who makes anything or anyone other than Christ the focus of his message is actually hindering the sanctification of the flock.
No greater subject exists than Jesus Christ–no greater gift can be given than uplifting His glory for another soul to see it and be changed by it. This book will be a wonderful help to anyone who senses the need to orient one’s life and message properly with a Christ centered focus. It is full of fresh, practical, and memorable spiritual insight that will show you how to remove whatever obstacle is blocking your vision of the Son and allow His light to blind you with joy.
Christ, while praying to the Father, referred to the Bible as “your word” and “your word is truth” (John 17:17). We pray to God the Father, not Christ, and we baptize in the name of all three Trinity members. The Bible is not Chrsitocentric. The Bible has many major themes. The father of our faith looked for “a city built by God.” This contradicts the plain sense of Scripture, which brings me to my next point.
The Redemptive Historical Hermeneutic calls for a contemplation on Christ and His works only, or the gospel, and a logical conclusion drawn from the formation of verbs, nouns, adjectives, prepositions, etc., must be disregarded for a Chrsitocentric conclusion or a “truth” that “shows forth the gospel.” In the aforementioned book, on page 39, Holland has the audacity to make the following statement under the heading “When Bad Grammar Makes Good Theology”: “The rules of grammar are intended to be guardrails for communication. But sometimes they prevent it.” Insinuated is the idea that Christ’s greatness transcends mere grammatical rules, and therefore, one must break those rules to communicate how consumed our life must be with Christ.
A good example of this is a statement by Paul David Tripp on page 27 of How People Change (Punch Press 2006). Tripp acknowledges that the Bible in-fact does state that we should apply biblical commands to our life, but to take that literally, and not in its “Christ-centered gospel context” (p. 26) is to “omit” Christ in our life as “Savior.” Therefore, a literal approach to the Bible harkens to works salvation. The results of this can be seen in this approach to preparing Bible lessons:
At this time, resist the temptation to utilize subsequent passages to validate the meaning or to move out from the immediate context. Remembering that all exegesis must finally be a Christocentric exegesis.
Look for Christ even if He isn’t there directly. It is better to see Christ in a text even if He isn’t, than to miss Him where He is (Biblical Theological Study Center: A Christo-Presuppositional Approach to the Entire Scriptures; Max Strange. Online source: http://goo.gl/5sGjP).
Another authority on the Reformation, Robert Brinsmead, states this perspective concisely:
That which makes the Bible the Bible is the gospel. That which makes the Bible the Word of God is its witness to Christ. When the Spirit bears witness to our hearts of the truth of the Bible, this is an internal witness concerning the truth of the gospel. We need to be apprehended by the Spirit, who lives in the gospel, and then judge all things by that Spirit even the letter of Scripture (Brinsmead, Robert D. ”A Freedom from Biblicism” in The Christian Verdict, Essay 14, 1984. Fallbrook: Verdict Publications. Pgs. 9-14).
In other words, the meaning of Scripture according to the letter [i.e., logical interpretations from the grammatical construction] must be judged by “that Spirit” which “lives in the gospel.” All bets are off concerning any interpretation that seems to be the plain sense of the text.
Moreover, New Calvinists take this concept dangerously close to disparaging God the Father. In the book here cited by Holland, he suggests that Christ saved the world from God. In fact, the heading on page 23 reads, “Saved—From God.” So, apparently, hell is a God the Father sort of thing. On page 43 and following, Holland presents God as “our most pressing problem.” And, “man’s greatest problem is God, God Himself.” And of course, it’s Christ to the rescue, right?
Though few would reject the idea that Christ saved us from God’s wrath, it’s hardly the whole story and promotes the subtle New Calvinist goal of making Christ more significant than God the Father. Holland gives no Scripture references for this concept of Christ saving us from God because there isn’t any. God was just as involved in the salvation solution as Christ was, and Christ is also a God of wrath just as much as the Father is (Rev. 6:16,17 and 19:11-16). This whole concept is a subtle, but dangerous distortion. At the very least, making a strict dichotomy that associates wrath with God and salvation with Christ is ill advised and smacks of Marcionism.
Holland is hardly alone in this approach among New Calvinists. Paul Washer suggested to an audience of European college students that the goodness of God is man’s biggest problem (Online source: http://wp.me/pmd7S-1A3). At any rate, a standalone dichotomy of wrath versus love associated with Christ and the Father that is unqualified, is a concept that should make Christians very uncomfortable.
Calvinism promotes a Platonist-like distortion of the Trinity. It shouldn’t surprise us as the Plato/Reformed love affair is well documented. New Calvinists in our day even sport ministry subtitles with Platonist themes: “Between Two Worlds,” “Between Two Spheres,” and in regard to Plato believing that pure truth is static, “Truth Unchanging.”
Like all cultic false religions throughout history, they distort and therefore reject the Trinity.
paul
ADDENDUM
Calvin presented the priority of Christ over the other two Trinity members in the following way as explained by Mark Driscoll associate Justin Holcomb:
According to Calvin, the object of faith’s knowledge is Jesus Christ. He defines faith by proceeding to the center of a series of concentric circles: God’s existence, God’s power, God’s truthfulness, God’s will “toward us” as revealed in Scripture, and finally Christ. All these circles are implied in faith, but only the last is properly understood as the object of faith. Calvin goes so far as to say that those who say that God is the proper object of faith “rather mislead miserable souls by vain speculation, than direct them to the proper mark” (Institutes III.2.i). Christ as mediator is necessary if humans are to know God. Christ is not set over against God. Rather, Calvin asserts, Christ is the means—the only means—by which we can believe in God (Online source: http://theresurgence.com/2009/07/10/calvin-on-faith-christ-and-his-gospel).
ADDENDUM
One might consider the ruckus that was created over my suggestion that salvation involves all members of the Trinity and not Christ alone. I think this is telling. The following is a reprint of the controversy on Pastor Joel Taylor’s blog that resulted from some comments I had made on that subject:
5 pt salt .com
JUSTIFICATION IS NOT OF CHRIST ALONE
POSTED BY JOEL TAYLOR ON DECEMBER 15, 2011 IN GENERAL | 24 COMMENTS
I’m not even sure I like the title of this post. Not because it’s not true, but because it’s confusing.
Let me explain.
A few days ago I posted this piece promoting the book by Paul Dohse entitled The Truth About New Calvinism: It’s History, Doctrine, and Character. It’s worth reading. In fact, I think his book is an important one, and yes, I highly recommend you get it.
But, of course, not everyone feels that way.
Yesterday, after reading that post of mine, one 5ptsalt reader left this comment to me regarding Dohse and his book:
I’m pretty shocked you are promoting this book. Taking a peak inside reveals some pretty far out stuff. Just one example:
“First, justification is not by Christ ALONE. If God didn’t elect Christ, elect the elect, and draw them to Christ, along with sacrificing His only Son, what Christ did would have been for naught. So, justification is not by Christ alone.”
Buyer beware. This is dangerous stuff.
Well brethren, don’t be shocked that I promote this book. Be glad. And for you buyers, no need to beware.
Dohse is Right
Fact is, Paul Dohse is spot on, and even though he doesn’t need me to defend his statements, this reader’s comment gives us the opportunity to look at Scripture and, hopefully, instruct all of us. As Martha Stuart is apt to say, “That’s a good thing.”
See, it’s always important to look at statements in their proper context, a practice often overlooked and disregarded in the heat of defending what one is doctrinally comfortable with. But we need more importantly to examine all things in light of Scripture, it being – yes, I’m saying it again – the final authority in all things.
This comment by Dohse can be found from this post [link] of his which itself is a response to a series of questions by one of his readers. Here’s the question of the reader, followed by Dohse’s response:
Q: You have raised many issues in the last post that would take a book to answer. If I may, I would like to ask a few questions that might help us to clarify the issues on which we disagree. First, I want to state a couple of points on which I think we agree. Incidentally, I am convinced Piper and others would also agree.
…….
2. Justification is based on the work of Christ alone and our works do not contribute to it at all.
…..
Dohse responds to the second point:
2. First, justification is not by Christ ALONE. If God didn’t elect Christ, elect the elect, and draw them to Christ, along with sacrificing His only Son, what Christ did would have been for naught. So, justification is not by Christ alone.
Now, as I said earlier, Dohse is right. In fact, spot on. Here’s why: In a nutshell, it took all three persons of the Trinity to accomplish our justification. Father, Son and the Holy Spirit. If one dogmatically asserts that the Son alone is responsible for our salvation, including our justification, such a statement is clearly, from the Biblical testimony, an error.
Yes, the basis of our justification is the finished work of Christ alone, apart from our own works. That is true. Yet Dohse is merely pointing out the fact that unless the Father had predestined some to salvation, there would be none. The Father sent the Son to redeem us. The Holy Spirit works in us to make us holy. So Dohse is pointing out the involvement of the Trinity in our complete salvation. Although the basis for justification is Christ alone, there would be no justification without the involvement of all three persons of the Trinity in our redemption.
First, let’s give a simple definition of what justification is. Be sure and learn this, I implore you. When this is learned, hopefully, much confusion will be dismissed altogether.
Justification Defined
Justification is a declaration from the throne of God the Father concerning our legal status before His law. It is a single act, occurs one time, is never again repeated and is definitely not a process.
God the Father is the Author and Origin of Our Justification:
since indeed God who will justify the circumcised by faith and the uncircumcised through faith is one. – Romans 3:30
But to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness, – Romans 4:5
and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified. – Romans 8:30
By the way, who predestination the elect unto salvation? Jesus Christ the Son? No! God the Father predestination us, according to Scripture. You see, it is God the Father who makes the declaration of justification, so to think justification is of Christ alone, well, that is simply not a biblical position.
Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, just as He chose us in Him before the foundation of the world, that we would be holy and blameless before Him – Ephesians 1:3-4
Who will bring a charge against God’s elect? God is the one who justifies; – Romans 8:33
When anyone objects to statements like “Justification is not by Christ alone”, I would suggest one needs to pull back, calm down, and search the Scriptures and strive towards of a biblical understanding of precisely what justification is, a declaration from God the Father.
Brethren, I hear far, far, far too much praying for the Holy Spirit to “come down” and manifest Himself. I strongly object to such, and I would encourage pastors, and elders who are allowing such to continue to rethink what they are encouraging.
Listen. The Holy Spirit, third person of the Trinity, points us to Christ, not to Himself, and does not anywhere in Scripture ask us to ask more of Him! (John 16:13, 14).
Listen again, please. Christ Jesus points us to the Father! He is the way to the Father, not just to Himself! John 14:6.
Look at Ephesians 2:18, 19 brethren, and for all you New Calvinists, contemplate this:
for through Him we both have our access in one Spirit to the Father. So then you are no longer strangers and aliens, but you are fellow citizens with the saints, and are of God’s household
Now, why do so many focus only on the Son? For you to be redeemed, it took the entire Trinity, the triune Godhead, in perfect agreement together regarding a predestined, glorious plan of redemption of those given by the Father to the Son by the work of the Holy Spirit.
Sonship theology, indeed. Paul Dohse is right, because Paul Dohse is listening to God’s written Word, not the latest guru of truth.
Brethren, in love, I ask you not to ignore two members of the Trinity. Christianity is not wearing a Calvinistic t-shirt, boasting of your reformed views, and getting people to contemplate on the Gospel more.
That is utterly absurd. It is ignoring the whole counsel of God. This business of “Gospel sanctification” and Sonship theology is a dangerous – and exceedingly popular movement. And it is a movement that endangers souls.
So get that book, read it, be alert, and learn and be aware of anything and anyone who, in your heart, trumps the Word of God. May we all strive to better acknowledge the final authority of God’s Word, and rest our beliefs on its veracity alone.
24 COMMENTS
JOSHUA
DECEMBER 15, 2011
Did you believe this before Dohse made his statements or did he lead you to this understanding?
REPLY
ELLEN
DECEMBER 15, 2011
What then are we to think about the following scripture, relating to the reasoning in this post? In the beginning was the Word and the Word was with God and the Word
was God. John 1:1
REPLY
JOEL TAYLOR, PASTOR-TEACHER POST AUTHOR
DECEMBER 15, 2011
You should think that Jesus was in the beginning, eternal, and was with God, with God the Father, God the Holy Spirit, and was/is God Himself, and created all things, and all things are upheld by Him, for Him and through Him.
REPLY
JOE
DECEMBER 15, 2011
I like John 3:16
REPLY
JOHNDUNNINGUK
DECEMBER 15, 2011
I believe that if we are to truly accept the doctrines of grace as being true, we cannot do so sincerely, and yet fail to understand the crucial role that all three Persons of the Godhead play in our salvation.
In covenant theology, there is a sense whereby that which we know as the covenant of grace, flows directly out of an agreement within the Godhead made before creation, known as the counsel of peace, and sometimes as the covenant of redemption.
It was in this coming together of the Godhead to form a plan of creation, redemption and salvation, that each Person of the Godhead took upon their role. (I realise this is a pretty poor description on my part, so please excuse me). Each Person of the Godhead being indispensible to the other, and the faithful work of each Person, utterly vital for the plan of salvation to succeed.
Although I can sort of understand peoples reaction to this post generally, I have to agree that I think it more emotional than intellectual. It is undoubtedly true to say that there is absolutely no sacrifice for sin that is acceptable to God, other than Christ. However it would also be true that without the sovereign election of the Father, giving a people to His Son to redeem through His own blood, His sacrifice would be for nought. And were it not for the Holy Spirit, sealing those who have been chosen and redeemed, acting as the deposit that guaranteed their inheritance in Christ, then none would be brought to glory anyway.
REPLY
MAY
DECEMBER 15, 2011
However it would also be true that without the sovereign election of the Father, giving a people to His Son to redeem through His own blood, His sacrifice would be for nought.
Why would His sacrifice be for nought? The Father knows that some will and some will not believe.
REPLY
JOHNDUNNINGUK
DECEMBER 16, 2011
Why would His sacrifice be for nought? The Father knows that some will and some will not believe.
If you read through John 6:37-44 you will see what I meant more clearly. Christ did not come to the earth to do His own will, but the will of the One who sent Him. Namely the Father.
It is the Father who elects those who are to be saved and gives them to His Son to raise up on the Last Day, and we are told that ALL those who are given by the Father shall come to the Son.
The willingness of Christ to lay down His life to save us as the redeeming price, can only redeem those the Father has given Him to redeem. Therefore without being given a people by His Father, His sacrifice would purchase nothing.
REPLY
TIM SCOTT
DECEMBER 15, 2011
I’m a little confused. I want to ask a clarifying question, just to make sure I have read your article correctly. Aren’t you denying a central tenet of the Reformation? I mean, yes, salvation involves all persons of the Godhead but how was that salvation accomplished? Through Christ right?
REPLY
JOEL TAYLOR, PASTOR-TEACHER POST AUTHOR
DECEMBER 15, 2011
What ‘central tenet’ of the reformation would I be denying? The Father is the one who justifies, according to Scripture.
REPLY
Pingback: God Making His Appeal Through Us. « Kevin Nunez
TIM SCOTT
DECEMBER 15, 2011
Solus Christus
REPLY
JOEL TAYLOR, PASTOR-TEACHER POST AUTHOR
DECEMBER 15, 2011
Tim, the Father elected those who would be saved, and gave them to the Son to be redeemed, which He did at the cross. That is the testimony of Holy Scripture. We must be careful not to make being ‘reformed’ more important than being biblical. Solus Christus is not about the doctrine of justification brother.
REPLY
TIM SCOTT
DECEMBER 15, 2011
Thanks. That is why I was making sure I understood what you were saying. Appreciate your answer bro.
JOHNDUNNINGUK
DECEMBER 16, 2011
It seems to me that this is the result of a sloppy question/statement followed by a precise answer. I’m not saying that to lay blame on anyone, but merely to say that where matters of doctrine are concerned, precision in our language is essential. All the JW’s do is add one little letter “a” to John 1:1 and it turns the whole Gospel on its head!
The statement made was: “2. Justification is based on the work of Christ alone and our works do not contribute to it at all.” To which the response made was bang on. The intent of the statement maybe obvious enough to some, but it is far from being accurate, and may well lead to wrong doctrine developing if left unchallenged.
REPLY
VINCEPLANETTA@GMAIL.COM
DECEMBER 16, 2011
It doesn’t seem to me the statement should be shocking at all (Jam 2:24). I think reformers have placed too much emphasis on “alone” and is so often misleading. Not that it is incorrect but can potentially detract from man’s response and action.
REPLY
GRACEWRITERRANDY
DECEMBER 16, 2011
The real issue is not whether all three persons of the Trinity are involved in the work of salvation, That should go without saying for anyone who has read the Scriptures. The question that I originally asked to Paul Douche concerned the basis of the sinner’s justification before God. Is it the work of Christ alone or is it the work of Christ’s work or Christ’s work plus our obedience. Whether you like it or not, the Father’s work in electing believers was not the basis of our justification; the Spirit’s work in regeneration was not the basis of our justification. Were those works necessary in order to justify us? Of course they were! Were they the basis of our justification? No way! The basis of our justification was the obedience of Christ alone.
REPLY
JOEL TAYLOR, PASTOR-TEACHER POST AUTHOR
DECEMBER 19, 2011
The basis of our justification is the finished work of Christ, absolutely. However, this post never mentions you, nor is it about you. it concerns a comment left on 5ptsalt in regards to PD.
REPLY
GRACEWRITERRANDY
DECEMBER 16, 2011
“Solus Christus is not about the doctrine of justification brother.”
If it is not about justification. what is it about?
REPLY
JOEL TAYLOR, PASTOR-TEACHER POST AUTHOR
DECEMBER 17, 2011
Salvation.
Acts 4:12 – and there is salvation in no other One, for neither is there any other name under Heaven having been given among men by which we must be saved.
1Ti 2:5 For there is one God, and there is one mediator between God and men, the man Christ Jesus,
1Ti 2:6 who gave himself as a ransom for all, which is the testimony given at the proper time.
REPLY
GRACEWRITERRANDY
DECEMBER 17, 2011
johndunninguk,
You stated that there is something inaccurate about the statement I made. I would be interested in knowing what part of that statement you find sloppy. Do you think it is inaccurate to say that God’s declaration is based on [not by] Christ’s finished work alone or do you think it is inaccurate to state that our works do not contribute to justification at all? If it is not based on Christ’s finished work, on what basis do you think an absolutely holy God could declare sinners righteous and remain righteous himself?
REPLY
JOHNDUNNINGUK
DECEMBER 17, 2011
Hello Andy,
Firstly I do fully believe that our justification is based upon the finished work of Christ on our behalf. I also believe that the very reason that God is willing to justify sinners, can only be because by faith we have accepted and put our trust in the only acceptable sacrifice that can be made for our sins, and that is the One who God sent as that sacrifice. Our own works have nothing to do with it, apart from maybe fighting against the process.
The thing I disagree with is your initial statement “Justification is based on the work of Christ alone”, which is not fully true. Our justification can only come through repentance and faith, both of which I would consider the works of Father and Holy Spirit, as opposed to Christ Himself.
I only object because unless we are elected by the Father, given the gift of faith and drawn by Him, and regenerated and convicted of our sin by the Holy Spirit; then the completed works of Christ alone do not justify us at all. To believe otherwise leaves pitfalls such as universalism wide open for us to fall into.
God bless you, and please excuse me if I have come across harsh in any way. John.
REPLY
GRACEWRITERRANDY
DECEMBER 17, 2011
John,
Thanks for your reply. I don’t think we disagree re: the statement I made. It seems our only areas of disagreement have to do with the difference between the basis of justification and how justification is received. Justification is clearly THROUGH faith which includes repentance, but we are never told that justification is BASED ON, that is on account of or because of the sinner’s faith.
It is important that we distinguish between redemption planned, redemption accomplished and redemption applied. Although the Father and the Spirit were both involved in the offering up of Christ’s obedience unto death, it was his obedience that formed the basis upon which the Father declares us righteous in his sight. It is his righteousness that is put to our account and forms the basis for the Father’s declaration that we are righteous before him. The Father’s primary work in the process of redemption occurred in the area of redemption purposed or planned. He is also involved in the application phase, i.e., effectual calling. The Spirit’s primary work occurs in the application phase. As essential as these works of the Father and the Spirit are, none of those activities on their part form the judicial basis upon which God justifies sinners.
Randy
GRACEWRITERRANDY
DECEMBER 17, 2011
John,
One additional thought. Part of Christ’s redemptive work is reconciliation that not only effects the putting away of the Father’s holy wrath toward the elect, but also guarantees the putting away of our unholy hostility toward God. It is this redemptive accomplishment that the Spirit applies to the elect in regeneration. If we are believers, we have now received the reconciliation (Rom. 5:11) that Jesus accomplished objectively on the cross. That is, Jesus’ accomplishment has now been applied.
Randy
American Christians Are All Calvinists
“Calvin didn’t believe in election. The assumed absurdity of the statement testifies to the traditions of men that saturate the American church.”
There is no new thing under the sun. When Christ came and began His ministry with the proclamation of the kingdom gospel, Israel was steeped in the traditions of men. And Christ didn’t call it “legalism,” He called it antinomianism. Whether Arminian or Calvinist, both came from that same stock. They claim to be different, but both celebrate their parents as heroes of the faith: the Pilgrims. The unregenerate even get in on the act during the holiday season of Thanks Giving and Christmas.
But the Pilgrims were Puritans. And the Puritans were rabid Calvinists. They brought with them the first Bible to ever see American soil: the Geneva Bible which included Calvin’s play by play commentary. They came to start a theocracy modeled after Calvin’s Geneva, and succeeded. And what followed was the same heartless brutality they brought with them from Europe. The Pilgrims were merciless tyrants and were put out of business because they hung too many Quakers for disagreeing with them. Like Calvin and Luther, they were endowed with superstition and mysticism clothed in European orthodoxy.
The reverence of Puritans as spiritual giants and pioneers is grounded on pure myth. They were communistic, and lacked the rugged individualism that founded this nation. Regardless of the vast, unmolested resources they found when they arrived here, Indians had to teach them how to survive. The Puritans were not innovators, and invented little to overcome the environment they found themselves in. Their presuppositions concerning man and mystical approach to life did not serve them well. These same presuppositions run deep and wide in the American church.
But what about Calvinism versus Arminianism and the election issue? There is no disagreement there either. Calvin didn’t believe in election. The assumed absurdity of the statement testifies to the traditions of men that saturate the American church. Calvin believed that we are sanctified the same way we were saved, by faith and repentance alone. He also believed that this saving duo of faith and repentance were necessarily perpetual, and could only be received in the formal church institution. Luther believed this as well. You keep your salvation by being faithful to the local church, or “new covenant.” One must remain “faithful to the covenant” by seeking perpetual reconciliation in the church. So-called election is being elected to be in the covenant, but then you have to keep yourself in the covenant. You run the “race of faith” by “faith alone” in order to stay justified in sanctification.
God then sorts out who was able to do that at a single, last judgment. Hence, Augustine, a forefather of the Reformation, believed that eternal life wasn’t determined until the final judgment. I document these assertions in “False Reformation” and the mini-booklet “New Calvinism for Dummies” (tancpublishing.com). However, this may be helpful as well: https://paulspassingthoughts.com/2012/10/31/mutable-justification-not-shocking-just-reformed/
The fact that Reformed theology rejects election can also be seen in Supersessionism. This is the belief that though the nation of Israel was elected, they lost their election because they didn’t stay faithful to the covenant. So, once elected doesn’t necessarily mean always elected. Though Revelation makes it clear that God will dwell with man ON EARTH for eternity, the American emphasis is eternity in heaven. Why? Because God tabernacling with man on earth =’s Israel. That’s why. The very purpose of election cannot be denied as stated by Paul in Romans 9—anything at all that we do is separated from justification. Therefore, Calvinists deny the purpose of election.
Arminians are no different because they come from the same stock. They also deny election, and seek comfort in church membership. I can’t even tell you how many Southern Baptists that I have visited who trust in their church membership for salvation. To suggest they be removed from the church roles because they have not attended in several years is tantamount to removing them from the book of life. This is a common mentality in Baptist churches and I have witnessed it first hand on many occasions. Also throw in the obvious overemphasis on salvation in Arminian Baptist churches because like their Calvinist counterparts, the same gospel that saved you also sanctifies you.
Because of the traditions of men, we are all Calvinists. And we are so steeped in tradition that we don’t even know it. There is no new thing under the sun.
paul
The Death of Calvinism is All About the “T”
In an article recently written by Robin Schumacher on the Confident Christian blog, he addresses five misconceptions about the five points of Calvinism. And he is absolutely right; they are misconceptions and miss the point entirely. I will also grant him another point: Calvinism stands or falls on total depravity or the “T” in TULIP. He stated it this way:
It is no understatement to say that once a person fully understands the doctrine of total depravity, all other points in Calvinism are easy to accept. Get this teaching wrong, and you have a theological mess on your hands.
Of course, he then proceeds to get into to the whole pointless free will/election debate. Fact is, Calvinism is a “theological mess” because total depravity also applies to Christians. Calvinism and Reformed theology in general reject the new birth—regardless of the fact that Christ said, “You must be born again.”
Calvin’s concept of total depravity, articulated by the Synod of Dort, came from Luther’s foundational tenet: the centrality of the objective gospel outside of us. Christ does not work IN us. The Reformers called this “infused grace” and posited it as the primary contention with Rome.
So, what are the Reformers talking about when they refer to Christ in us? I’m glad you asked. They mean, Christ in us BY FAITH ALONE. All of the work Christ does is outside us and accomplished by Christ alone for justification and sanctification both. Let me make this point by reminding you of how often you also hear this in Reformed circles:
Christ for us.
Like total depravity: not only “for” salvation, but “for” sanctification as well. Christ “for us” in sanctification because they believe sanctification finishes justification. Sanctification is actually the progressive in progressive justification. They call it “progressive sanctification,” but this is deliberate deception. That’s why all grace must remain outside of us lest we are enabled to partake in the finishing of our justification which would not be a perfect work because we are involved. They don’t separate justification and sanctification; justification is not a finished work.
That’s why Calvinism falls dead on the “T.”
paul
Book Review: “The Race Set Before Us: A Biblical Theology of Perseverance & Assurance”; Part 1, the Introduction
Confusion reigns in Christianity regarding salvation and its relationship to the Christian life. In other words, the Christian academia of Western culture has failed to clarify the issue. Christians have bought into the idea that truth must be certified by graduates from institutions of “higher learning.” What the average Christian learns on their own is apparently “lower learning.” Yet, why the confusion? We have had 2000 years to straighten all of this out. It just feeds the idea among the lost that truth can’t be known. A reader sent me some information on yet another Reformed yearly conference. The focus of the conference is a conglomerate of Reformed dead guys. Classic. And so it goes. Dating myself, I will say, “The beat goes on.”
Thomas R. Schreiner and Ardel B. Caneday wrote a book in 2001 that seeks to clarify the issue. I have read the introduction thus far and find it dazzling enough to push a book review into my schedule that I don’t have time to do. Don’t tell Susan.
The introduction is pretty beefy and it over-fulfills the rule of setting the parameters of a book in the introduction. But yet, though they show their hand completely, a well-orchestrated and interesting argument is anticipated. Their arguments are concrete, and respect the intelligence of the reader. As someone who has suffered through the massive droning of Reformed mystic despots, both ancient and contemporary, I find my initial perusing of the book engaging, honest, definitive, and propositional. The usual attitude that nuance and ambiguity is necessary because most are not ready for deep, hard, Reformed truth seems to be completely absent. I heard a comment the other day: because John Piper is on a much higher spiritual plane than us—it is alright if we don’t understand everything he is teaching. The reason that this book is the antithesis of that gagathon is uncertain. They are college professors and obviously love to teach—perhaps that’s the reason.
This is not entirely surprising. Christians who know something of Caneday (and I do) are aware that he has a sincere love for others. The other author I cannot speak for other than the fact that he graduated from Southern Seminary which is a bastion of evil. Nevertheless, already, I would recommend the book because it posits a compelling argument. I hold to the idea that salvation is already, and already, not “already—not yet.” Our race in sanctification is for rewards in this life (one being assurance) and the life to come; salvation is not the reward of the race. From the introduction, I get the idea that they may not agree with that, but I welcome an intelligent, objective, and definitive challenge to my present position. That’s just a healthy thing to do—If you can find such an argument among the mass of young, arrogant, petulant, “pastors” of our day. This book promises to be different.
The introduction has some problems, but still poses substantial challenges for someone who holds my position (per the usual, I have scanned the whole book and have returned to the beginning for the detailed pondering thereof). Not only that, it presents a concrete, substantive argument for the rest though substantially flawed in regard to doctrinal correctness. But all in all, what I am trying to say is that this book poses an important and dignified argument in the debate. Buy the book if you want an intelligent analysis from that perspective.
First problem: the authors say that they wrote the book from the “Biblical Theology” perspective. Uh, that’s usually the Redemptive Historical hermeneutic (see chapter 3 of The Truth About New Calvinism vol. 1). Second, according to the introduction, the book is based on eight types of Scriptures that indicate salvation must be finished by perseverance. I do not believe that seven of their eight types present that idea biblically. However, it would seem that one of the types presented does, and that must be reconciled, so read on I will. Third, they speak of the“obedience of faith” which is a creep alert. That MIGHT indicate a sanctification by faith alone that results in Jesus persevering for us and thereby finishing our salvation. Fourth, they quote Augustine (no secret that he was a neo-Platonist) favorably in regard to the “obedient faith” thing. Creep alert just went from blue to yellow. Fifth, justification can’t be a race in the athletic motif that the authors present because righteousness, faith, salvation, and justification are apart from any kind of standard, or law. Yes, the apostle Paul said that he could be “disqualified,” but he couldn’t have been talking about a race to a finish-line where the prize is final salvation. Salvation has no standard—it is “apart from the law.” The question of how much? perseverance would be a problem in, and of itself except for the fact that there is no measure or standard to begin with. Sixth, they speak of assurance as having “three legs” (God’s promises, fruit of the Spirit and His witness) and OBEDIENCE is NOT one. How can this be? Why the exclusion of the undeniable link between our obedience and assurance?
Nevertheless, the book is causing me to take a closer look at what I believe about these things. I believe the authors are sincere and have the hearts of teachers. I do not believe they are a part of the Reformed mystic despot wolf pack. I believe the book will help sharpen and clarify my thinking on this issue.
Honest debate always does.
paul
The Potter’s House: Sunday, 1/6/2013; Romans 5:1-5
“In sanctification, our work and the Holy Spirit’s work are seamless”
There are a number of extremely important truths presented here in the fifth chapter of Romans. These are truths that are also particularly important in our day because of the kind of teachings that are in vogue. I would like to first point out that Paul does something here in the first verse that he does throughout his writings: both God the Father and Jesus Christ are strongly emphasized. The stated purpose of salvation in verse one is to reconcile humanity with God. Mankind is God’s enemy. Christ went to the cross to pay the penalty for our sin and was resurrected by God’s power (Ephesians 1:20). He went there for the purpose of reconciling us to God. Salvation is Trinitarian, and an overemphasis on a member of the Trinity is often present with the root of most heresies. And let there be no doubt: an overemphasis on Christ in our day is in the same vein of cults that overemphasize the Father to the exclusion of Christ, and other movements that overemphasize the Spirit to the exclusion of the Father and Christ. Chapter five also reiterates the importance of recognizing that justification is a finished work, and the strong dichotomy between justification and our Christian life (sanctification).
What we are given freely by faith alone is experienced in greater measure in our sanctification—if we have proper understanding of gospel basics. The work of justification is finished. The Father, the Son, and the Holy Spirit all had a role until Christ was resurrected. Christ was raised for our justification (Romans 4:25). He then sat down at the right hand of the Father (Hebrews 1:3). That work is finished, but the Trinity still works in our sanctification. We have all three of the Trinity members behind us in our Christian walk. BUT, reconciliation is a ministry that has given us “access” to the kingdom and now is one of our ministries to the world (2Corinthians 5:18-21). We must understand the actions of the Trinity in Justification and in sanctification as being different actions for different purposes. The confusion of these two works has been detrimental to innumerable Christians.
One of the great gifts of salvation is hope. Life without salvation has no hope. The unsaved are God’s enemies; they are under the constant threat of the revelation of God’s wrath; have little wisdom for making life work in a fulfilling way; and only have eternal judgment to look forward to in the end. Their life will not have a good ending, and they know it. A story with an assured bad ending is hopelessness. The unsaved live in an uncertain (from the mortal perspective) time frame that seeks to keep them as comfortable as possible until the tragic end. Without a doubt, most so-called mental illness is the result of hopelessness. This also hearkens back to the question of what we really want to draw from human wisdom in regard to life and godliness from people who have no hope.
In verse two, we have the hope of justification. It was obtained by faith alone, and rejoices in the grace of God and His glory. Our life story will have a glorious end. We are no longer “under the law”….for justification. But now, the law informs us in regard to something about our hope:
3 Not only that, but we rejoice in our sufferings, knowing that suffering produces endurance, 4 and endurance produces character, and character produces hope, 5 and hope does not put us to shame, because God’s love has been poured into our hearts through the Holy Spirit who has been given to us.
What does trouble in the life of an unbeliever avail? It is a disturbance in their effort to remain as comfortable as possible until they enter eternal judgment. Their only hope is a temporary hope that man can help them salvage as much of their uncertain comfort that may remain. Believers receive hope in the gospel of first importance, but now as the law informs our sanctification, we find that trouble in life aids us in a greater realization of the hope that lies ahead. We are saved in great power and hope (1Thessalonians 1:4, 5), but if we do not begin to rightly apply the law to our sanctification (which cannot effect our justification because there is no law in justification) our assurance will begin to wane, along with hope, and leading to shame.
Paul told Timothy that rightly dividing the law would result in a workman not being ashamed (2Timothy 1:15,16). In verses three and four, Paul documents the process of applying God’s wisdom to trouble in life in order to increase hope—leading to the absence of shame (guilt). Paul might have used the word “rejoice” to get their attention in regard to the Christian approach to trouble as opposed to that of the world. But at any rate, trouble in life lends opportunity for Christians to be more assured of their salvation. You cannot separate hope and assurance. When assurance lacks, the lack of hope follows. A saint that is 100% assured of heaven is immovable as well. What can this world possibly do to him or her?
Paul even explains the details of the process stated in verses 3-5. Endurance produces character. How so? Well, in the law, we find that “trouble,” “temptation,” and “trials” are all words that are used interchangeably. Why? Answer: we are often tempted to sin in a trial.
James 1:2—Count it all joy, my brothers, when you meet trials of various kinds, 3 for you know that the testing of your faith produces steadfastness. 4 And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing….12 Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him. 13 Let no one say when he is tempted, “I am being tempted by God,” for God cannot be tempted with evil, and he himself tempts no one. 14 But each person is tempted when he is lured and enticed by his own desire. 15 Then desire when it has conceived gives birth to sin, and sin when it is fully grown brings forth death.
Perhaps we are in the trial because of sin to begin with. “Endurance” is equal to thinking the right way, praying the right way, and doing the right things in a trial. It is the proper application of biblical wisdom to life; so, not surprisingly, it builds what? Right, character.
Now, when we see the character, although we study the issue to find God’s wisdom (that’s what a disciple is, a “learner”) and successfully apply it to our lives, we know that we are actually seeing the “fruit of the Spirit.” In sanctification, our work and the Holy Spirit’s work are seamless. Sure, if we don’t work in sanctification, the Holy Spirit will still work, but more than likely it will be works that seek to confront our spiritual laziness. And, if we grieve Him (Ephesians 4:30), we will live an anemic life full of fear.
One of the fruits of the Holy Spirit is “self-control.” If there is no temptation present, self-control is not needed. And who is doing the controlling? Self– control. We are doing the controlling. But whose fruit is it? Answer: the Holy Spirit’s. We must work. The Holy Spirit will work. But where the two works divide in the finished results is not ascertainable. However, the law is full of promises in this regard: if we do A, the Holy Spirit will do B. There are many different motivations in sanctification to obey Scripture. We are even warned that there is judgment in this life for doing wrong as a Christian (1Thessalonians 4:6, 7, 1Corinthians 11:30-32, 1John 5:16-18, 1Corinthians 5:4,5). But it is a judgment separate from justification. It is a judgment that renders unfortunate consequences in this life.
Paul is describing a sanctification process. Endurance leading to character and hope, resulting in a clear conscience, and manifesting the love of the Holy Spirit in our hearts. I believe this is a testimony of God’s love for us when this process is functioning the way God wants it to. But now one cries out:
See! See!, you are teaching that God’s love for us is increased via certain behaviors; i.e., KEEPING THE LAW! You are saying that we earn God’s love through works!
No I am not, and this idea can be sold to many Christians in our day because of doctrinal illiteracy. Churches must begin to strive for doctrinal education to be returned to the local churches. I have come to believe that seminaries do more harm to Christianity than good.
When we are saved, we are given all of God’s love and righteousness. We cannot earn any of it. It is by faith alone. That granting is initially experienced with much exhilaration, but in sanctification, the question becomes to what degree that we will EXPERIENCE the gift! As we have previously noted in this study series, salvation is separate from justification. Justification is a onetime legal declaration. Salvation is also finished in that its fullness has been credited to our account, in full, and once for all time. Note Ephesians 1:15-23:
15 For this reason, because I have heard of your faith in the Lord Jesus and your love toward all the saints, 16 I do not cease to give thanks for you, remembering you in my prayers, 17 that the God of our Lord Jesus Christ, the Father of glory, may give you the Spirit of wisdom and of revelation in the knowledge of him, 18 having the eyes of your hearts enlightened, that you may know what is the hope to which he has called you, what are the riches of his glorious inheritance in the saints, 19 and what is the immeasurable greatness of his power toward us who believe, according to the working of his great might 20 that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, 21 far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. 22 And he put all things under his feet and gave him as head over all things to the church, 23 which is his body, the fullness of him who fills all in all.
Salvation doesn’t grow. But our experience of it in sanctification certainly does. As far as the “victorious” Christina life—there has already been a victory—are we going to live the victory and show it to the world in order to glorify God? Will we live a life that causes people to come to us privately and ask about…. what? Our “hope,” right? That’s the word Peter used, right? (1Peter 3:15). Paul notes in our Romans text at hand that hope grows in our Christian life if we deal with life God’s way. BUT it requires our colaboring with the Spirit in sanctification.
This is the dreadful evil of our day: the Christian witness is sapped because of passive sanctification. Why is this? Clearly, it is because sanctification is seen as the “growing part” of our salvation that COMPLETES justification. Therefore, what we do in sanctification is seen as affecting our “just standing.” This is the paramount reason for crippled sanctification in our day. It is the reason for lack of assurance; lack of hope; lack of evangelism, and lack of a powerful Christian witness in the world. As this ministry constantly harps, it is the difference between the linear gospel and the parallel gospel. Some illustrative charts that we use are following:
In the remainder of the chapter, Paul writes about before and after: before salvation; and after salvation. Justification and sanctification are two different realities. Treating them as the same will devastate Christian living. Everywhere Susan and I go, Christians tiptoe around the issue of obedience in sanctification as if it is the Bubonic Plague. Again, this is due to fear that what we do in sanctification might in some way effect our “just standing.” Not the Apostle Paul:
1Thessalonians 4:1— Finally, then, brothers, we ask and urge you in the Lord Jesus, that as you received from us how you ought to walk and to please God, just as you are doing, that you do so more and more. 2 For you know what instructions we gave you through the Lord Jesus. 3 For this is the will of God, your sanctification: that you abstain from sexual immorality; 4 that each one of you know how to control his own body in holiness and honor, 5 not in the passion of lust like the Gentiles who do not know God; 6 that no one transgress and wrong his brother in this matter, because the Lord is an avenger in all these things, as we told you beforehand and solemnly warned you. 7 For God has not called us for impurity, but in holiness. 8 Therefore whoever disregards this, disregards not man but God, who gives his Holy Spirit to you.
And not Peter:
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[f] 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. 10 Therefore, brothers, be all the more diligent to confirm your calling and election, for if you practice these qualities you will never fall. 11 For in this way there will be richly provided for you an entrance into the eternal kingdom of our Lord and Savior Jesus Christ.
12 Therefore I intend always to remind you of these qualities, though you know them and are established in the truth that you have. 13 I think it right, as long as I am in this body, to stir you up by way of reminder, 14 since I know that the putting off of my body will be soon, as our Lord Jesus Christ made clear to me. 15 And I will make every effort so that after my departure you may be able at any time to recall these things.
All of God’s divine power for life and godliness has been granted to us in full. We are now called to be partakers of the divine nature. We have it all, but we must become, what? Answer: “partakers.” We must ADD certain things to our faith as we learn them, and by doing that we “make our calling and election sure.” And we also prepare for ourselves a “rich entry” rather than a deathbed laden with regret, doubt, and a shred of hope.
This is such a critical truth: the difference between who we were and who we are now; and how that applies to our present sanctification. It is the focus of Romans five, and we will continue to delve into this deeper next week with the Apostle Paul’s help.
Paul's Passing Thoughts 
5 comments